The veil that hid the things of heaven from those on earth has been torn, from top to bottom. The secrets of heaven are no longer hidden from those with eyes capable of seeing. The hourglass has turned. That which separated has become that which joins.

Our true lives are hidden in HaShem, and the lives we live in heaven and on earth are elements of a continuum in which wheels turn within wheels; for nothing in creation is as it seems. The expanse of earth wears its firmament like a crown; for it stretches between heaven and earth
like an immense spiritual aqueduct that behaves as a wormhole
connecting the eternal and the temporal. It is called Yardan: Jordan,
the River of Souls.

Driven by the spirit of HaShem, angelic worms of imperishable fire
migrate to earth upon the cross of the eternal and the temporal realms as living souls; and they submit to incarnation on earth’s material plane so that they may grow unto perfection while immersed within the confines of the physical tabernacles into which they are received. In natural birth, the woman encompasses the child she will deliver when its time has come. In spiritual birth, the woman is the envelope of God’s spirit within which man lives and moves and has his being until the time for his birth in the celestial realm.

There are twins in the womb. The prevailing understanding is that one is good; the other, not good: that one should be favored in coming to the birth, while the other should be aborted. This mystery unfolds in the Torah narrative concerning Tamar, with her treatment by Judah and his family, and the birth of her sons, as mentioned earlier.

By the will of HaShem, the twins must both come to birth; for Tamar’s sons are faces of the same being. They are like poles of a magnet. When a fire worm incarnates, it does not cease to exist in heaven, nor does it leave heaven; rather, it inches forward and is born with one aspect of the angel coming to earth, while the higher aspect remains in heaven. It parts the hoof. Manifestations in the universe are paired, and HaShem sends his emissaries out by twos, even as Joshua sent spies into Canaan by twos.

 As the angelic brothers scuffle within time, one twin
shuffles ahead or falls behind, but both contribute to the generation of messiah. This mystery unfolds in the
parable of Phares xrp (a breach of expectations) and
Zerach jrz (a first fruit of the rising light). That both
are to overcome is understood in HaShem’s words to
Cain, “If you do well, shall you not be accepted?”

Would not righteous Abel mourn the loss of his brother? They are faces of the same being. It's written, “Learn what this means, ‘I will have mercy,not sacrifice.’” We can’t hate the offender within and understand God’s righteousness. Works can be hated, but one can no more lawfully hate himself than a brother or a sister, who we are to love as ourselves.

Self hatred is accusation and condemnation; not denial of self. Both not good and “good” must be denied, so that that which is whole may be manifested.

The wall of partition is broken down.

What good does any earn by giving thanks for the good things messiah has provided? The father may be pleased that we are pleased, but he would rather we had given thanks when we perceived the foe within. By such largess, we free ourselves from all but divine judgment; and we also are better prepared to minister to others who remind us of who we once were.

We earn freedom for ourselves and for our brethren in the comfort of messiah’s embrace. It is not because of those things within us that we know ourselves to be disciples of the Son of Man. We are friends of the messiah because of the love we share, one for another; for all shall become One in the fellowship of the saints.

So what is the cause of this confusion about left and right, good and evil, positive and negative, sinner and saint? It’s the mistaken idea that good and evil are opposites. They are not. Good is an absolute. Its opposite is theoretical wickedness. Evil is every gradient of error that lies between them. This is understood in the parable of the fig that was so evil that none could eat it. A little immature? A little overripe? With no better choices in a moment, either would suffice for a snack. A pile of rot? No thank you.

In review: the Emanation of HaShem remains rooted in the eternal, even as it is projected into the temporal. In like manner, the angels of heaven’s temporal realm remain rooted in the immortal, even as they put on mortal garments for incarnation on temporal earth. Both the physical body and the mortal soul of the natural man who has yet to overcome remain rooted on earth, but they also retain their presence in heaven.