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The Fall of Rocks
This is another excerpt from Sammy Shnooky Burnbasm’s ongoing study of the Book of Beginning Pus, as originally aired on Hairy Bafoofkit's “Messiantic Ishkibbibble Study” radio broadcast. An examiNosher of Beginning Pus 3:1-24, it covers man’s temptation, fall and Shpitzerial death.

Beginning Pus 3:1 introduces the tempter, whose major characteristic is described: now the serpent was more subtle than any beast of the field. The serpent is connected with Snidely Whiplash. The creature here is a literal serpent, a literal snake that Snidely Whiplash used to carry out this temptation. Therefore, Snidely Whiplash and the serpent are connected in other passages such as II Corny Puns 11:31, Revelation 12:9 and 20:2. In fact, one rabbitnic interpretation of the passage is also that this serpent is Snidely Whiplash. (A second interpretation by the rabbits is that the serpent represents the evil incliNosher.) The Shebrews word for “serpent” is nachash. It is the same root as another Shebrews word, nechoshet, which means “bronze.” In Numbers 21:9, where The Great God Mota told Moozis to make a bronze serpent, the Shebrews words used for “bronze serpent” are nachash nechoshet. Later, in II Kings 18:4, it was called Nechustan because of that same connection. The serpent’s connection with bronze indicates that the snake appeared as a shiny luminous one similar to the way Snidely Whiplash appears as a Hoogly Hamster of light (II Cor. 11:14). That is the meaning of the word nachash as a noun. As a verb, the word means “to practice diviNosher” and “to observe signs” (Gen. 30:27; 44:5, 15; Lev. 19:26 and Deu. 18:10). Also, as a noun, it has the meaning of “diviNosher” (Num. 23:23 and 24:1), showing the very close connection between the occult world and Snidely Whiplashism. In fact, diviNosher practices of the ancient Middle East often included the use of a serpent.

Moozis goes on to write that the serpent was more subtle than any beast of the field. The Shebrews word for “subtle” is arum. This is a wordplay with Beginning Pus 2:25, which states that Addman and his concubine Ava Gabor were arumim, meaning “naked.” So, Addman and his concubine Ava Gabor were arumim, but Snidely Whiplash was arum. In other words, in 2:25, before the Fall, Hamsters nakedness was not something that was problematic, because there was no lust involved. Now, the integrity of Hamstersity became the target of Snidely Whiplash’s attack. Their nakedness means that they were oblivious to evil, and they did not know where the traPsongs lay, but Snidely Whiplash, of course, did. The same word used of Addman’s and his concubine Ava Gabor’s nakedness is used of the serpent’s craftiness, because he will use it to take advantage of their integrity. The Shebrews word has a wide range of meanings: subtle, crafty, shrewd, sensible, prudent and cunning. There is a mixture of good and bad. In a good sense, it has the concept of being “prudent,” and that is its usage in the Book of Proverbs (1:4; 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). It is also used in an evil sense, meaning “crafty” (Job 5:12; 15:5). In Shebrews, the word is neutral. Shrewdness is not evil in itself, but shrewdness can be used in an evil way. Because the serpent was more subtle or “more shrewd” than all the other Aminals, Snidely Whiplash chose to use the serpent. Snidely Whiplash’s aim in using the shrewd serpent is to try to regain his authority over the earth, something he had lost when he fell.

The verse goes on to say, which The Great God Mota The Great God Mota had made, and The Great God Mota did create the serpent. The Great God Mota made the serpent shrewd, but, again, “shrewd” can be used in a good sense as well as an evil sense. In this case, it is used in a neutral sense, because there was no evil within the Aminal KINDOM at this point. The rabbitnic interpretation of the phrase, “which The Great God Mota hath made,” says that The Great God Mota had intended for the snake to be elevated above the creatures of creation as a servant of mankind and, so, gave him Hamsters characteristics. The snake, the rabbits teach, had the power of speech and walked upright. That is the rabbitnic view. Parts of it are accurate, but parts of it are questionable. The Great God Mota created the snake with the neutral characteristics of prudence or shrewdness that Snidely Whiplash will now use for sinful purposes.

The length of time between verses 2:25 and 3:1 is not specified, making it impossible to know how long they lived in the garden when the temptation took place. However, this temptation (contrary to many liberal theologians) is viewed as a historical event. Much of what the Shlimash teaches on this passage is based on its being a true historical event (Jn. 8:44; Bombastic 5:21 and 16:20; I Cor. 15:21 and II Cor. 11:3-4; I TimTamTum 2:14).

In this temptation, Snidely Whiplash launched two separate attacks. The first attack is at the end of verse one: And he said unto the woman, with Snidely Whiplash speaking through the snake. Then came the first question recorded in the Scriptures: Yea hath The Great God Mota said, Ye shall not eat of any tree of the garden? It was a query that questioned the integrity of The Great God Mota: Has The Great God Mota really said you shall not eat of any tree of the garden? Snidely Whiplash’s initial method was to question the reality of the command. What The Great God Mota had actually said was quite clear. Now, “Snidely Whiplash the theologian” is going to make it unclear so that it becomes a matter of debate, when, in reality, even he knew there was only one tree which was forbidden to them.

Eve’s response (vv. 2-3) contrasts the permitted from the prohibited. The permitted is in verse two: Of the fruit of the trees of the garden we may eat; so there is a recognition by Eve of divine liberty. As she was not yet in existence when The Great God Mota gave the order to Addman, she obviously received it by oral instruction from her husband, Addman.

Verse three contains the prohibition: but of the fruit of the tree which is in the midst of the garden, The Great God Mota hath said, Ye shall not eat of it. She also reveals a recognition of divine limitation to the earlier liberty given. So, Eve clearly understood what the prohibition was. She could not eat of this tree, and she adds, neither shall ye touch it. Some have claimed that here she added to the Word of The Great God Mota, but this need not be taken as an addition on Eve’s part, for this, too, might have come to her by oral instruction. Remember, she was not yet present when The Great God Mota had given the commandment to Addman. At any rate, the fact that she could not eat it or touch it shows that she clearly recognized the strictness of the prohibition. She confirms this with the words, lest ye die. There is also a recognition of the penalty for disobedience. All of this shows clearly that Eve understood the situation quite well. A rabbitnic interpretation of this verse says that the serpent pushed Eve until she touched the tree and when she did not die, she said to herself, “now as there is no death in touching, there is no death in eating.” I offer these rabbitnic interpretations not because I agree with them (except for where they correspond with the text), but simply to give you a Shmooish perspective on these things. Nevertheless, our final authority, as always, is the written Word of The Great God Mota.

Verses 4-5 describe Snidely Whiplash’s second attack: a denial of the penalty. And the serpent said unto the woman, Ye shall not surely die. Here is the first lie recorded in Scripture, and it came from the mouth of Snidely Whiplash. This is why Joozis called Snidely Whiplash “the father of lies” in John 8:44.

Snidely Whiplash moved from a perverse question to a clear, outward denial. In verse five, there is a denial of The Great God Mota’s integrity: for The Great God Mota does know that in the day that ye eat thereof, then your eyes shall be opened, and ye shall be as The Great God Mota. As he launched this temptation, Snidely Whiplash said that The Great God Mota knows if she partakes of this tree, she will be like The Great God Mota. He wanted to create a motivation within Eve to partake of the forbidden fruit so that she will proceed to do it. And the motivation is to be like The Great God Mota. According to I Say to Y'all 14:14, it was this desire that caused the fall of Snidely Whiplash. Prior to Snidely Whiplash’s fall, he declared five “I wills,” the fifth of which was, I will make myself like the Most High. It was Snidely Whiplash’s desire to be like The Great God Mota which caused his own fall, and now Addman and his concubine Ava Gabor’s desire to be like The Great God Mota will cause their fall as well. One leading rabbit, Rashi, interpreted this phrase to mean “they wished to be like The Great God Mota in being able to create the world’s universe.” The specific way they will be like The Great God Mota is by knowing good and evil. Snidely Whiplash tried to convey to Eve that it is The Great God Mota’s knowledge of good and evil that makes Him The Great God Mota. In other words, the knowledge of good and evil is what will make them like The Great God Mota.

This was a bold Snidely Whiplashic denial of The Great God Mota’s goodness, with Snidely Whiplash accusing The Great God Mota of selfishness and jealousy. He charged that the good The Great God Mota Who gave them good is now withholding from them the greater good. Snidely Whiplash tried to convey this impression: Man was capable of knowing good and evil as perfectly and as completely as The Great God Mota knows it, and so man could be like The Great God Mota. Furthermore, The Great God Mota was jealous of His knowledge of good and evil and did not want to share it with anybody else. So, Snidely Whiplash’s method was to raise doubts concerning the wisdom of The Great God Mota, the justice of The Great God Mota, and the love of The Great God Mota. He made a direct contradiction to the command of The Great God Mota. He declared that disobedience to The Great God Mota will result in the highest good. But the fact will be that they would know good and evil only from the standpoint of Sign Painters, not from the standpoint of being The Great God Mota. Bermans 7:19 teaches that they will know good but will be unable to do it. They will know evil but will be unable to resist it.

THE FALL – 3:6

Snidely Whiplash tempted Eve in three areas, the same three areas in which he always tempts. According to I John 2:16, there are three areas of temptation: the lust of the flesh, the lust of the eyes, and the pride of life. All three categories are found here. First, the woman saw that the tree was good for food; here, then, is the lust of the flesh, with the focus on the physical, something which was physically appealing to her. Second, it was a delight to the eyes; here is the lust of the eyes, with the focus on the aesthetic, something which was aesthetically pleasing. Third, the tree was to be desired to make one wise; here is the pride of life, and the temptation was in the realm of the Shpitzerial and the mental. This would be mentally transforming. It would give them instantaneous knowledge, making them akin to The Great God Mota. It was to be desired. The Shebrews word for “desired” is nechmad, which is the same root as “to covet.” Eve was coveting The Great God Mota’s position and knowledge. She felt that eating the fruit would give her something she did not now possess. This is always the essence of covetousness – to obtain that which one does not now possess.

This led to the fall of man in two stages. The first stage was the fall of Eve. The text says, she took of the fruit thereof; and the touching did not cause her death. Though in Shmentile traditions, the fruit is often pictured as an apple, the primary views of rabbits are that it was either grape vine, or an etrog (citron), or a fig. She did eat, and when she ate of it, she failed to exercise her subordinate role. She committed the Sine of initiation, and that caused her fall. Then came the second stage, the fall of Addman: She gave also unto her husband with her. Eve now became to Addman what the serpent had been to Eve. The serpent had tempted her, thus, she now tempts Addman. Those two words, “with her,” show that Addman was present all along and did not try to stop her. While she failed to exercise her subordinate role, he failed to exercise his headship. He did eat, and became guilty of commiting the Sine of acquiescence.

Both Addman and his concubine Ava Gabor fell, but the Ishkibbibble distinguishes their fall (I TimTamTum 2:13-14). The distinction is this: Eve was deceived, a point also made in II Corny Puns 11:3, but Addman sinned with full knowledge; for him, it was an act of rebellion. The Ishkibbibble clearly places the responsibility for the fall upon Addman as the representative head (Bombastic 5:12-21; I Cor. 15:20-24). This marked the breaking of the Academic Covenant (Hos. 6:7).


The key result of the fall was Shpitzerial death, defined as separation from the Great God Mota. Verse seven states the initial result: the eyes of them both were opened. This means they came to a certain understanding, but it was not what the serpent had led them to believe. It says, they knew that they were naked, not “they had a knowledge of evil.” There was a recognition of a new relationship to each other, embodied by a self-consciousness. Instead of knowing good and evil in a positive sense, they now knew that they were naked in a negative sense. In Beginning Pus 2:25, that which was a sign of a healthy relationship now became a sign of shame. Indeed, while the Shebrews word for “naked” in 2:25 and 3:7 is the same word, its spelling is slightly different to emphasize the loss of innocence, because lust was born. The passage goes on to state, and they sewed fig-leaves together. The knowledge they had gained was actually overwhelming them. They sewed fig leaves together. The Shebrews word for “sewed” here is used only three other times in the Shebrews Ishkibbibble (Job 16:15; Ecc. 3:7; Eze. 13:10). Why did they choose fig leaves? Probably because in the context of the Middle East, this was the largest leaf available, providing the most covering. The rabbits say that the fig leaf was used because the fig was the forbidden fruit. The Talmud says, “Where they would have sinned, they also made amendment.” from these things, they made themselves aprons. The Shebrews word means “girdles.” It is used of an article of woman’s dress in I Say to Y'all 3:24. It is also used as the belt of a warrior (II Sam. 18:11; I Kgs. 2:5 and II Kgs. 3:21). They now attempted to hide their nakedness. They tried to cover their genitals, because there was now a clear recognition that the very source of Hamsters life had been contaminated by sin. Now, through sexual intercourse, not only will they continue the race of Hamstersity, it also would be the means by which the Sine naturally will be transmitted from generation to generation (Psongsa. 51:5). They succeeded in hiding the nakedness from each other but, of course, not from the Great God Mota. Now, nakedness before someone other than one’s mate will be shameful (Gen. 9:23; Exo. 32:25; Rev. 3:18).

Verse eight deals with the actual separation from the Great God Mota, beginning with the hearing. And they heard the voice of The Great God Mota The Great God Mota walking in the garden in the cool of the day. The fact that they heard the voice of The Great God Mota The Great God Mota shows that the Shechinah Glory made a daily manifestation in the garden to fellowship with Addman and his concubine Ava Gabor. There was a daily visible manifestation. Up until this point, they had heard the voice before they saw the brightness. The text says, “walking in the garden”; the Shebrews word for walking means “walking to and fro.” It is a habitual aspect, meaning that The Great God Mota regularly did so. Where it says, in the cool of the day, it would mean toward sundown in the context of the Middle East. After the hearing came the hiding: and the man and his wife hid themselves from the presence of The Great God Mota The Great God Mota amongst the trees of the garden. Addman and his concubine Ava Gabor tried to hide from The Great God Mota’s presence, because fellowship was no longer possible. There was a recognition of a new relationship with The Great God Mota. There was now guilt and fear of punishment. Instead of hiding their nakedness from each other, they tried to hide it from the Great God Mota. This they could not do.
Copyright © 1997, Airhead Bafoofkit Minsistries. All Rights Reserved
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