Royal Deservedness
Chapter 1 — Pasuk 26
“Let us make man with our image and likeness.”
God wanted to have somebody to always be giving to, no matter what.
But if God is always giving everything, then satisfaction becomes the goal — not identity.
Satisfaction alone is not enough.
Without identity, a human feels 100% replaceable relative to everybody besides themselves.
They experience reality as: they are giving, not me; they are making, not me.
Receiving alone cannot ground existence.
So God wants to make us irreplaceable.
Who is irreplaceable?
Someone who creates.
Someone who produces something that could not have existed without them.
So God makes a being who is a creator of their very reality — an agent of Him in creation.
This immediately creates a structure:
• a creator
• and a receiver
A king and a queen in every person.
⸻
The Problem This Immediately Creates
If a person is creating, they must suffocate the receptive side — their imagination.
That imagination comes from will.
Will comes from the soul.
The soul is literally a piece of God.
So the question arises:
To be productive, do they have to suffocate the receptive side —
and in doing so, suffocate the whole being?
If that were the case, creation itself would destroy the soul.
Even if this worked, it would obliterate everything.
⸻
Why Creation Would Collapse Fulfillment
When a person imagines something and then kills that imagination in order to create it, the imagination is not present during the act of creation.
The imagination of the seed was dead during the creation.
The will to receive was killed in order to create.
So when the created thing is finally received, the will to receive cannot feel fulfilled by it, because it does not recognize it as its own.
The result arrives to a self that did not imagine it.
Memory becomes impossible.
Order becomes impossible.
Imagine desiring something, imagining its goodness, building it, finishing it — and then no longer wanting it.
The will that imagined it was not present when it came into being.
It died during the act of creation.
⸻
The Solution God Creates
So God made a being who can always feel like royalty:
• like a royal receiver
• and always feel like a royal creator
A being who fully deserves what they made from their own deservedness.
What does deserving from one’s own deservedness mean?
It means you deserve it not because somebody said so.
That would make you a slave.
You deserve it because you fulfilled what you imagined.
You deserve it because of you — and nobody else.
God wanted to make a being that is always receiving abundance through enjoyment itself, not through dependence on another being commandeering that enjoyment.
⸻
Image and Likeness Defined
Image — Tzelem — is the ability to create.
Likeness — Demut — is the ability to receive.
Demut is spelled ד–מ–ו–ת.
Dalet — four.
The four directions.
The four corners.
The four dimensions of finite reality.
Dalet–Mavet — the death of the four corners.
This does not mean destruction of finitude.
It means the four directions no longer govern reception.
Demut is the realm where space no longer limits fulfillment.
It is the realm of the Infinite.
⸻
Why Imagination Is the Ability to Receive
Receiving without pleasure is meaningless.
You cannot enjoy something without expecting it.
You cannot expect something without picturing it first.
Even physical sight already contains imagination — it is an inner projection.
Purely physical pleasure can only be fully enjoyed if the desire for spiritual pleasure is killed.
But we are always spiritual beings. Not sometimes.
Getting what you need does not make you feel royal.
Getting what you want does.
Will requires imagination.
Royalty means fulfillment of will.
Fulfillment of will requires something to desire.
Desire requires imagination.
Infinite imagination.
That is His likeness.
⸻
“Let Us”
Who is the “us”?
The nachash.
⸻
Chapter 2 — Pasuk 8
“God planted a garden in Eden to the east. There He placed the man that He had formed.”
The garden is this reality — the constriction.
It is the indentation of God, where it seems like there is a space without Him, Heaven forbid.
It feels like the body is a purely scientific machine.
Inside this garden, He placed the soul of man — a portion of His infinite ability to create and deserve without killing any part.
⸻
Chapter 2 — Pasuk 9
“God made grow out of the ground every tree that is pleasant to look at and good to eat; the Tree of Life inside of the garden, and the Tree of Knowledge of good and evil.”
The pasuk explicitly states that the Tree of Life was in the garden.
It does not explicitly state that the Tree of Knowledge was in the garden.
If “inside” is read as “in the middle,” then the Tree of Life is in the middle.
But the Torah does not say that the Tree of Knowledge was in the garden at all.
And the Torah does not rely on assumptions.
It is making us ask.
So:
• The Tree of Life was in the garden.
• The Tree of Knowledge was elsewhere.
Life is expression.
Expression is measurable.
Expression is finite.
The garden is the realm of finite expression.
Knowledge, however, is not being.
Knowing is limitless.
God knows good and evil — but knowing itself does not rest into observable reality.
So the Tree of Knowledge belongs to the realm of the Infinite.
⸻
Chapter 2 — Pasuk 16
“You may definitely eat from every tree of the garden.”
The verse does not say from all trees.
It says from all of the tree.
A tree is a process:
• planting
• growth
• completion
A finite seed grows into a physical tree.
When that growth is complete, it is called kol — whole, end to end.
The entire intention of the seed has been fulfilled.
At that point, the only thing left is to enjoy its fruits and maintain it.
⸻
Chapter 2 — Pasuk 17
“But from the Tree of Knowledge of good and evil, do not eat, for on the day you eat from it, you will definitely die.”
God says do not eat from it —
but He says you will eat from it, not if you eat from it.
This is not a contradiction.
It is a split address.
A new pasuk means the context has shifted.
Is God still speaking only to Adam?
Or is another voice present?
“Let us make man.”
In Pasuk 16, the source of the command is visible — the Lord God.
In Pasuk 17, the source is not named.
The verse tells us where the voice comes from — the Tree of Knowledge — not who speaks.
So God spoke to Adam and said: you may eat from the entire tree of the garden.
But Adam heard, within those words, another voice.
A voice from the source of infinite possibilities.
Infinity itself.
The channel through which we are connected to the Infinite Singular One.
That channel naturally suggests another possibility.
⸻
Adam and Eve — Before Separation
Adam has two sides — creator and receiver.
We all do.
The creator side faces outward.
A creator must see space in front of them to build something tangible.
So Adam was literally facing God when he heard: you can eat from the entire tree.
Adam and Eve were back to back — all in one.
Not integrated.
Not interdependent.
One or the other.
Eve is Binah and Da’at — imagination.
If you see something, you do not need to imagine it.
If you hear it first, you do.
Imagination is infinite.
God spoke to both of them — but faced Adam.
Because they were back to back, the words that Adam saw did not enter Eve through sight.
They entered her through the back — through the luz bone,
the place of will and understanding,
where meaning is received before orientation.
She received the words as sound without source.
As intention without face.
As meaning without spatial reference.
She did not see who was speaking.
She did not see from where the words came.
So the words that Adam received as bounded permission,
Eve received as infinite implication.
Not because she misunderstood the words —
but because she did not see their source.
Because only what is finite can be finished.
The creator can eat from the entire tree.
But the receiver overheard.
And she overheard before turning to face.
Before context.
Before boundary.
