007* Executive Summary of: Creation Story – PaRDeS – Bere’shith Genesis 1:1

The Austin Cry: be the Cause, join the Movement, PaRDeS Universal ReConstitution for Washington and World Repair!

Visit my websites www.PaRDeSism.com,  www.Ric4USH21.com, pdf podcasts, or at iTunes.

I have an enthusiast calling; a book to deliver “PaRDeSism ~ Human Science 101”; &, a job to get done => place the cornerstone of civilization for the III Millennium!

Title of book: “PaRDeSism ~ Human Science 101”

Subtitle: (PaRDeS primevalism ~ treeseeding our original common-sense on the Bible’s Creation Story 1:1-2:3; Universal World ReConstitution, from Crisis City to PaRaDiSe Earth)

Author: Ricardo Turullols-Bonilla. In paperback and digital, in English and Spanish translation.

What we create, here and now, reconstitutes the universe!

007* Executive Summary of: Creation Story – PaRDeSBere’shith Genesis 1:1

Dear Friends of Dialogue:

The greatest human mystery on Earth has always been how to translate and interpret verse Genesis 1:1 of the Bible Creation Story, for all else follow suit. But, not any which way, rather, in a way that is both, a faithful translation of the original Hebrew, and, that its interpretation is enlightening to a science-&-technology driven modern world. This apparently inane thing, actually makes all the difference in the world. Did I hear anyone say, that the devil was in the details?

Square one of Bere’shith Genesis 1:1 (בראשית) is a make, or, break situation. How else can we explain the fact that, on the one hand, the Revelation of the Holy Book has been around for the last 3000 thousand years, and, on the other hand, the perennial crisis of civilization, that is only worsening as we speak and write?

The explanation is simply because getting right, the beginning of the beginning of all times, at absolute time equal to zero, determines the outcome of what comes thereafter. Getting it right from the start, duly empowers us, and insures that we have a chance of being successful in this world; that ultimately, it’s up to us. But, getting it wrong, and, banking our trust in the Bible as we do, will be misleading, and it will blind us down Dead-end lane.

All the Bible versions out there in print, both Jewish and Christian, with none meeting the above requirement, have all oversighted the Takeaway, and are part to blame for the broken, corrupt, and misguided world we live in. But, fortunately, now we know why Crisis City, the way to PaRaDiSe Earth, and, most importantly, how to achieve it in our lifetime. But, the good news cannot die with me, it needs to see the light of day.

Herein we state our thesis that PaRDeS PaRaDiSe (פרדס) is the Takeaway. The short answer is, that the virtue of all things is, that the whole is made up of a triad of parts. The Takeaway PaRDeS PaRaDiSe (פרדס) is an acronym standing for the Divine, as whole Sod Secret (סוד), with the human triad of parts, as Derash Discover (דרש), Rémez Remite (רמז), and Peshat Plain (פשט).

Our claim is that the cornerstone of civilization is traceable to the Bible Creation Story in a series of concentric steps as follows: starting with the background Bere’shith Genesis 1:1-2:3 (בראשית); then, focusing on the one day 1:1-1:5; then, zooming in to verse 1:1; further pointing to the one word Bere’shith InBeginningOf 1:1a (בראשית); then, zeroing in to its opening letter beth b 1:1a/a (ב); and, ultimately, ending with what virtually precedes it all, namely, 1:1a/a álef a (א).

I will start by putting the results upfront for quick consulting, then then go back to the start, and trace out the whole argument step-by-step. The following leaves out all explanations, same that are provided in the other podcasts. We will highlight Bere’shith Genesis 1:1 (בראשית) in what follows in italics and with quotation marks.


The current imprecise translation, and misleading interpretation of Bere’shith Genesis 1:1 (בראשית) of all Bible printed versions, reads. Herein we’re using Elohim in place of G’d:

In the beginning Elohim created the heavens and the earth:”

In the literal translation from the original Biblical Hebrew, Bere’shith Genesis 1:1 (בראשית), reads: “InBeginningOf, created Elohim; language-with the heavens, and language-with the earth:

The question now is, how do we interpret this conundrum? Our interpretation is that it is to be read as a four-tier foldable. This is a vital question, for therein lies the Takeaway. It should read: “InBeginningOf / InBeginningOf created Elohim / created Elohim language-with-you / Elohim is dialogue-with the heavens, and dialogue-with the earth:


Now follows the executive summary explanation of the whole argument. Please follow me up this quest path of.

Our cue is, first in time, first in cause. Hence, the timeline to solving the crisis of civilization starts off from contemporary Newtonian modernity, goes back to the School of Athens of the triad of Socrates, Plato, and Aristotle, backwards to Ionia with Pythagoras, and from there, unto the Torah Teaching (תורה) of Moses.

We endorse Revelation of the Torah Teaching (תורה) to Moses at Mount Sinai, as source. And, in this regard, of both, on the one hand, more recently, of philosophy, science, and technology, from Athens Greece invoicing, and, on the other hand, more remotely, of religion, from Jerusalem Israel. Our claim, not surprisingly, is that the source of the problems ailing us today in Modernity necessarily leads us to finding its solution at the beginning, of the beginning of things, as written in the Bible Creation Story verse 1:1.

All culture eventually dovetails. The argument and frame are given in the Gloss and Spearhead podcasts, respectively. The expectation is to adequately prepare the diligent listener for our book. Herein we’ll limit our exposition to conclusions, abbreviating in visual displays, focusing only on the following.

That is, we focus solely on: the one letter beth b 1:1a/a (ב); the one word 1:1a Bere’shith InBeginningOf (בראשית); the one verse 1:1 Bere’shith bara’ ’Elohim; ’eth hashshamáyim, ve’eth ha’áretz: InBeginningOf, created Elohim; language-with the heavens, and language-with the earth; leaving pending the one day 1:1-1:5 Bere’shith…yom echad: InBeginningOf…one day; as well as the remaining six days, from Vayyo’mer ’Elohim Andt said Elohim…la‘asoth to make; and much more, we leave to our book “PaRDeSism ~ Human Science 101”, for reasons of time and space.

What we demonstrate is that, in all, the above considerations support our thesis that PaRDeS PaRaDiSe (פרדס) is the Takeaway of verse 1:1. That is, the way up and beyond is to follow the PaRDeS imperative to ReConstitution, and make Earth, PaRaDiSe, or else, might as well get used to living in Crisis City for the duration.


So, then, let’s get started at the interphase. That is, let’s start off with the opening letter beth b 1:1a/a (ב) of the Creation Story, and for that matter, of the Bible in its entirety. From the Hebrew, we know which are the first three letters of the alefbeth. That alphabetically, gimel g (ג), our c, follows the beth b (ב), and, that what precedes it is álef a (א). In Spanish, it is abcedario, literally meaning the abc-diary, what in Hebrew is alefbeth, and in English alphabet, simply, ab.

It all rests on the interphase of Creation. It’s like the passing of the baton in a relay race, without dropping it, looking forward at all time, with a straight back slightly inclined forward, all the while extending the hand down with back palm upwards, to receive it, by touch, being slapped into the palm of the receiver by the giver. The receiver is verily gimel g (ג); the giver, the silent secret unknown 1:1a/a álef a (א); and, somehow the only other one that makes the play possible, the baton, none other than the beth b 1:1a/a (ב).

But, let’s take it from the start of things, to get a sense of primeval orientation, with Revelation to Moses at Mount Sinai of the Torah Teaching (תורה). This is my starting point by definition. Inside that backpack, at the very entrance is Holiness, humanity as wholeness, same that later on must spread out as a triad of parts, undeniably so.

Holiness, as such, unfolds as ‘Am HaKodesh Holy People (עם הקודש), Sefer HaKodesh Holy Book (הספר הקודש), Lashon HaKodesh Holy Language (לשון הקדש), and ’Áretz HaKodesh Holy Land (ארץ הקודש). All this means PaRDeS, same that unfolds as ellipse Divine Sod, and, the triad of parts, consisting of Derash spirit, Rémez Mind, and Peshath Body, respectively.

At present, we’re limiting our say to the Lashon HaKodesh Holy Language (לשון הקדש), what makes it Holy is having a source-code message, sublimely built-in, integrated in its script.

Let’s start here following this cue. Since it is, after all, a thing; its virtue is, simply PaRDeS.

Now onwards to the first word 1:1a. To start off, there’s the question of its ending Be-re’sh-ith In-Beginning-Of (ב-ראש-ית). We interpret, in following Rashi, that the ending -ith -Of (-ית) is the genitive, or possessive. It doesn’t say, “In the beginning”.

As for Bere’shith InBeginningOf 1:1a (בראשית), literally, it says InHeadOf, or employing the customary, and breaking it into its constituent parts, as Be-re’sh-ith In-Beginning-Of (ב-ראש-ית). In Hebrew, there is no indefinite article. It doesn’t say In-A-Beginning-Of, since Creation only occurred once. But, neither does it say In-The-Beginning-Of, since this would require a beth b (בַּ-), with patach vowel underneath, and not what it actually has beth b (בְּ-), with shewa underneath. That pretty much narrows the field simply as InBeginningOf.

Come to think of it, it actually couldn’t be any other way. This fact, that it isn’t singling out any indefinite thing, as in one out of many out there, nor, a definite thing, as in a specific one out of many, that pretty much is its way of saying that it’s All, or Creation. That is, if it isn’t just any, In-A-creation, nor is it a specific creation of something, In-The-creation, but Creation it is, then, it is its own way of saying In- -Creation, In-Creation, or InBeginning.

Now regarding “Of”, the second half of the puzzle. A similar argument is applicable here. It’s not regarding any definite, or specific thing, so as to employ it as in “InBeginningOf” “x”, for the infinite regression objection would automatically kick-in here. But, neither is it referring to nothing at all. So, then, that pretty much leaves only, All, or Creation proper.

Also, there’s the minor concern of the pause, just after this word. Besides reinforcing the above argument, it is also telling us that it is a standalone word, in a first reading approximation. This is hinting us to be on the lookout for an iterative type of rollout regarding its proper interpretation.

If anything, it would be pointing back, to behind the curtain, as it were. That is, the “Of” would be pointing to1:1a/a álef a (א), the silent letter, as if saying that it’s a secret, at least, as far as language is concerned. It is enclaved in our hearts, what makes us Homo sapiens, beings of wisdom. A program, a robot, would be clueless. You know what I mean.

But, and here’s the catch, it doesn’t migrate to the brain, the house of parts, triad or otherwise, for whole it is, and, the triad is parts. In other words, that it is unpronounceable, meaning not accessible to the brain, solely recognizing the heart as home. Less is more, al buen entendedor pocas palabras. All this we will try to put in synoptic slide for ease of consulting.

We are including the slide for Bere’shith InBeginningOf 1:1a (בראשית) so as to have the whole set complete, with no aspects left out.

But Bere’shith InBeginningOf 1:1a (בראשית) is still part of the verse, so there must be more to the role this word plays in the greater narrative of things. This takes us to analyzing the whole of verse 1:1. Eventually, at the other end of the argument, we will have as conclusion that PaRDeS PaRaDiSe (פרדס) is the case. That is, in a nutshell, that it, PaRDeS PaRaDiSe (פרדס), is the Takeaway of all the Creation Story!

Our claim is that verse 1:1 is the source-code. It is encrypted, needing decompression in order to be made intelligible. Furthermore, it must display meaningfully in each of its unfolding phases. If not, how could one tell which is right and which is wrong? This word we display now in synoptic slide format as it unfolds regarding the remaining content of verse 1:1.

The message is that the whole of, is made up of a triad of parts, where triad is like the alef beth gimel abg (אבג) before mentioned. It starts at the level of a letter-&-number, as in alef-1 a-1 3-in-1 (א-1), then the alef beth gimel abg (אבג); next starts with 1:1a, then comes 1:1a-c, then 1:1b-d, then 1:1 c-g. It is like a relay race, the previous ones drop out as they deliver the baton, replaced by one fuller down the line. This we now display in synoptic slide.

But, before leaving this make-or-break opening 1:1, let’s address the matter of the preposition ’eth (את), as to what it corresponds to in this revision effort, an integral part of said verse. This is usually taken as a connective, as direct object marker. But, at the entry level, it too must be interpreted accordingly. After all, what makes a direct object marker, such, to begin with? Isn’t it because it establishes a relationship with what follows, precisely, what “dialogue-with-you” refers to, in the first place? The thing is that a wrong translation and bad interpretation sends the wrong message down the line. There needs to be a fix to this matter, ASAP, that is both, faithful translation, and, significant interpretation, that lights the way to a perplexed world.

But, let’s not lose sight of the fact that at some point, and it has to be at the very beginning, letters, and, associated numbers, must be introduced. That is, language; both the substantive (letters) as well as the calculative (numbers). That is to say, meaning, as apprehending the whole, requires bonding in triad ideas, words, and things, or, the divine, unfolds as spirit, mind, and body, respectively.

The ’eth (את) has to be translated out loud, and provided interpretation, since it always appears when the definite article is used regarding the object, making things unnecessarily redundant. In any case, d.o.m. refers to bonding. So, bonding is dialogue-with-you. The “you”, is the object linked to. Like when I say, “I want the water”, meaning, I want to dialogue-with-the-water, to connect to, and the copula is by language as the a-to-z would have it, that is, from alef a (א) to tav t (ת).

The comma and semi-colon, means that it stays in place, for first reading, then removed for second one, so as to connect with the following next word. The third time around the Bere’shith InBeginningOf (בראשית) drops off, leaving only the second and third words, so as to now connect with the fourth one, our word in question, ’eth (את). Finally, the first two words drop off, leaving the third to connect with the remaining words of the verse. In total, four tiers would be the foldable. The colon at the end signifies that the previous comma stays in place, as regular pause, and read along with what preceded it.

Another possibility would be slightly different. In following would be both scenarios. My personal preference is for the first version. We’re including the original translation for purposes of referencing.


InBeginningOf, created Elohim; language-with the heavens, and language-with the earth:


InBeginningOf / InBeginningOf created Elohim / created Elohim language-with-you / Elohim is dialogue-with the heavens, and dialogue-with the earth:


InBeginningOf / InBeginningOf created Elohim / created Elohim language-with the heavens / created Elohim dialogue-with the heavens, and dialogue-with the earth:


Keep in mind in the above, interpreting the second tier, referring to the creation of Elohim by InBeginningOf. This is referring to the concept of Elohim, that is, to the word, what and that we ordinarily interpret as G’d. There are encircling levels of meaning, but ultimately, all points to the One. Period, end of conversation.

Now that we’ve mentioned ’Elohim Elohim (אלהים), we might as well make the most of the opportunity and drop a few words on this subject, be it in passing towards the exit door. The ending is masculine plural, -im s (-ים), though it conjugates with the masculine singular bara’ created (ברא).

My impression is that our notion of G’d is very much influenced by Greek mythology. The Hebrew notion seems to be quite different, by all accounts. Though this theme of the seventy names of Deity is certainly above me, the only point I would like to make is that the usage of this term is more like our Don, Sir, Master, and, additionally as supreme being, as G’d, but not necessarily always.

Also, there seems to be a hint with ’Elohim Elohim (אלהים), that the whole is made up of a triad of parts, with “Elohim is dialogue-with the heavens, and dialogue-with the earth”. Possibly referring to the divine, and, to the triad of parts.

This is reminiscent of the notion of universe, of unity in diversity. This is more akin to the Spanish term, that also ends in plural, Dios. Of course, in this case the plural is dioses, so there the similarity ends. However, there is no plural as such of ’Elohim Elohim (אלהים). This is material worthy of a theme on its own, so I will leave it here.

All the Bible books need reprinting, having gotten Bere’shith InBeginningOf 1:1 (בראשית) off-focus. A flat reading misses the covered items, that only a foldable one can bring out. It misses altogether the whole point, the Takeaway of PaRDeS PaRaDiSe (פרדס) of the Creation Story.

Yours truly, Ricardo Turullols-Bonilla

The Austin Cry: be the Cause, join the Movement, PaRDeS Universal ReConstitution for Washington and World Repair!

Visit www.Ric4USH21.comwww.PaRDeSism.com, and get my book “PaRDeSism ~ Human Science 101” in English and Spanish translation, in paperback and digital.

Thank you, so very much. G’d, bless.

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