Immaculate Menses: Gospel of the Torah (Numbers 19:1-2).

[John D. Brey]

Having said that, if Jesus blood signifies anything, it is for the “cleansing” of the gentiles, or the unchosen, and not for the Jewish people, who do not require it.

Now the interesting thing about it is that those Kohanim who were involved in preparing the ashes of the Red Heifer — in order to help their fellow Jews become pure again — became tameh. The Torah says that the mystery, the paradox, of the Red Heifer is that it purified the impure and impurified the pure. How does something that has the ability to purify one person cause impurity in another? It doesn’t appear to make sense; it’s a contradiction. Yet, “This is the decree of the Torah.”​

​

Nechoma Greisman, Chukas: The Value of Life.​

The cross of Christ hung a Jewish person said to make the unclean Gentiles clean. Consequently, it's resulted in Israel and the Jews becoming unclean since part and parcel of the crucifixion was the destruction of the temple and the exile of the people from the holy land.

The person hung on the cross to make the unclean clean was himself born prior to his mother's menarche such that he was born of a pure תמים womb (look at that word if you know Hebrew orthography). He was born of a young virgin daughter, a bat בת, who, because she hadn't yet undergone menarche, was ritually clean and thus pure תמים. And this unique mother of a unique child wasn't unclean after his birth. She was pure תמים.

This halachah, which links the consecration of the firstborn to פטר רחם ["opening the womb"] and disqualifies הבא אחר נפלים from being בכור לכהן (Bechoros 46a), teaches us that the meaning of this law is essentially the consecration of the womb. . . It is only in the רחם ["womb"] and through the רחם תהאת תהע that the בכור ["firstborn"] becomes קדוש ["sanctified"]. . . The source of the קדושה ["sanctity"] is not in the בכור ["firstborn"] but in the רחם ["womb"]. The sanctity and the destiny that come to expression in the womb give the בכור ["firstborn"] his קדושה ["sanctity"].

The Hirsch Chumash, Shemos, 13:2​

The word for a virgin daughter is constructed of the letter beit ב, which means "house," and the letter tav ת, which in the sacred script was a cross. Far from being an empty house, in Hebrew, the virgin daughter is the "house of the cross"; she's a church. In contradistinction, menarche, and the subsequent periods that follow, make a woman unclean. She's blemished, marked as unclean by her period; she's agog with sin, if you will.

On the other hand, the word for "pure" is tamim תמים. It's made up of a tav ת (which in the sacred script is a cross) followed by the word for "water" mim מים. Together they spell "cross water," or water from the cross. The blood and water that pour from the cross is clean, tamim, perfect, unblemished. It purifies the impure Gentiles, while it's associated with the destruction of the temple and the people who've been --ritually or symbolically speaking ---agog with sin ever since. It made the impure pure, and the pure impure. It's associated with the house of the cross, the church, and the house of the Jews who are, precisely because of the cross-water, agog with syn.



John

 

[GoodAttention]

Gold is unique in the sense that because of its purity, even when its burned to ash it's still gold. It doesn't, when burned, carbonize like lesser purity things. Which is why it symbolizes deity. God didn't carbonize and was thus lionized in the burning bush. Moses couldn't believe his lyin eyes that God didn't carbonize. The golden calf could be considered a carbon copy of the asbestos-clothed Lord of the burning bush.

Gold is also inert so it won’t react and as such would come out the other end completely in tact, making the gold, and what it represents, not a very good deity and certainly with no mikvah capability.

Human women are the only mammal whose breast enlarge prior to pregnancy. Though it's largely ignored, ala Berachos 6b, it’s a sign that a human woman is born with the capacity to give birth without the sinful fleshly serpent aiding that pregnancy. Other mammal's breasts enlarge when they're pregnant. The human mammal signifies the end of mammalian sexuality by means of the birth of a firstborn male whose mother's breast were already plump even though she hadn't yet had her menarche or undergone the sin archetypically required for pregnancy.

Hebrew girls were often promised to a husband well before the marriage or consummation of the marriage. One Hebrew girl was promised to a husband and had her breasts and stomach enlarge before both menarche and the chuppah. Every time you see a young virgin girl with large breasts it's supposed turn you on to the greatest Passion that ever was or will be. In the Tanakh these plump virgin breasts are called "tif'eret." Which speaks of an ornament of ultimate spiritual arousal. Adam Kadmon had wonderfully erect breasts and was supposed to give birth to a messianic golden-child prior to the first sabbath and menarche.

There are things that stand in the heights of the universe, yet people take them lightly.​

​

Talmud, Berachos 6b.​

If Mary was travelling with Joseph as his wife before menarche then it raises some questions indeed.

Why do they not require it?

Even IF original sin is correct, the Jewish people have spent most of the time following Gods directions. They are already “clean” since their covenant with God was never revoked.

It’s the reason the Catholic Church no longer seeks to convert Jewish people.

 

[GoodAttention]

Now the interesting thing about it is that those Kohanim who were involved in preparing the ashes of the Red Heifer — in order to help their fellow Jews become pure again — became tameh. The Torah says that the mystery, the paradox, of the Red Heifer is that it purified the impure and impurified the pure. How does something that has the ability to purify one person cause impurity in another? It doesn’t appear to make sense; it’s a contradiction. Yet, “This is the decree of the Torah.”​

​

Nechoma Greisman, Chukas: The Value of Life.​

Watching a heifer be burnt to a crisp and then some more would get anyone dirty. The process isn’t pure only the ash is, and the uncleanliness is only temporary.

The cross of Christ hung a Jewish person said to make the unclean Gentiles clean. Consequently, it's resulted in Israel and the Jews becoming unclean since part and parcel of the crucifixion was the destruction of the temple and the exile of the people from the holy land.

The person hung on the cross to make the unclean clean was himself born prior to his mother's menarche such that he was born of a pure תמים womb (look at that word if you know Hebrew orthography). He was born of a young virgin daughter, a bat בת, who, because she hadn't yet undergone menarche, was ritually clean and thus pure תמים. And this unique mother of a unique child wasn't unclean after his birth. She was pure תמים.

This halachah, which links the consecration of the firstborn to פטר רחם ["opening the womb"] and disqualifies הבא אחר נפלים from being בכור לכהן (Bechoros 46a), teaches us that the meaning of this law is essentially the consecration of the womb. . . It is only in the רחם ["womb"] and through the רחם תהאת תהע that the בכור ["firstborn"] becomes קדוש ["sanctified"]. . . The source of the קדושה ["sanctity"] is not in the בכור ["firstborn"] but in the רחם ["womb"]. The sanctity and the destiny that come to expression in the womb give the בכור ["firstborn"] his קדושה ["sanctity"].​

​

The Hirsch Chumash, Shemos, 13:2​

The word for a virgin daughter is constructed of the letter beit ב, which means "house," and the letter tav ת, which in the sacred script was a cross. Far from being an empty house, in Hebrew, the virgin daughter is the "house of the cross"; she's a church. In contradistinction, menarche, and the subsequent periods that follow, make a woman unclean. She's blemished, marked as unclean by her period; she's agog with sin, if you will.

On the other hand, the word for "pure" is tamim תמים. It's made up of a tav ת (which in the sacred script is a cross) followed by the word for "water" mim מים. Together they spell "cross water," or water from the cross. The blood and water that pour from the cross is clean, tamim, perfect, unblemished. It purifies the impure Gentiles, while it's associated with the destruction of the temple and the people who've been --ritually or symbolically speaking ---agog with sin ever since. It made the impure pure, and the pure impure. It's associated with the house of the cross, the church, and the house of the Jews who are, precisely because of the cross-water, agog with syn.

So the Temple was keeping the Jews clean?

 

[John D. Brey]

Gold is also inert so it won’t react and as such would come out the other end completely in tact, making the gold, and what it represents, not a very good deity and certainly with no mikvah capability.

That statement leaves a lot unexplained. What "other end"? Why is it not a good deity? Why no mikvah capablity?

If Mary was travelling with Joseph as his wife before menarche then it raises some questions indeed.

Mary was legally betrothed to Joseph. When she was found to be pregnant they had to start acting like a married couple for the sake of appearances.

Even IF original sin is correct, the Jewish people have spent most of the time following Gods directions. They are already “clean” since their covenant with God was never revoked.

God's direction for Israel is for them to practice rituals (decrees, chukkim) that signify realities which won't be known or appreciated until the days of Messiah. Imagine if Messiah comes, and Israel doesn't know it, so they turn rituals that signified the arrival of Messiah into exercises in rote obedience.

It’s the reason the Catholic Church no longer seeks to convert Jewish people.

It's difficult to convert a sinner until they intuit they're a sinner.

Are you a sinner?



John

 

[John D. Brey]

So the Temple was keeping the Jews clean?

You need priests to offer the red heifer. You need a temple or tabernacle to have priests.



John

 

[John D. Brey]

Watching a heifer be burnt to a crisp and then some more would get anyone dirty. The process isn’t pure only the ash is, and the uncleanliness is only temporary.

Ritual uncleanness has nothing to do with being literally dirty.



John

 

[GoodAttention]

That statement leaves a lot unexplained. What "other end"? Why is it not a good deity? Why no mikvah capablity?

The gold was mixed into water and swallowed. This action takes the gold through the digestive tract and out the anus.

You would find interesting that the area, or perhaps the "space" considered inside the digestive tract in a human is also external to the body.

Hence why the gold, an inert metal, travels through the human, remaining external to the body, and passed out, giving it zero value for any reason, let alone mikvah capability.

Mary was legally betrothed to Joseph. When she was found to be pregnant they had to start acting like a married couple for the sake of appearances.

Ah so Mary was engaged to be married, was travelling with her fiance, and also hadn't reached puberty.

God's direction for Israel is for them to practice rituals (decrees, chukkim) that signify realities which won't be known or appreciated until the days of Messiah. Imagine if Messiah comes, and Israel doesn't know it, so they turn rituals that signified the arrival of Messiah into exercises in rote obedience.

You realize if the Messiah doesn't come it would then be a failed prophecy for the Jews, which only takes away from the prophet and will bring Jews back to God.

It's difficult to convert a sinner until they intuit they're a sinner.

Are you a sinner?

I am an alien.

 

[GoodAttention]

Ritual uncleanness has nothing to do with being literally dirty.



John

Did you not ask how the Kohanim become temeh as per the verses in Number 19, which describes it as temporary?

 

[GoodAttention]

You need priests to offer the red heifer. You need a temple or tabernacle to have priests.



John

Best answered by a Jewish person.

 

[John D. Brey]

Best answered by a Jewish person.

. . . They're as rare around these parts and a nice tall glass of colloidal gold.



John

 

[John D. Brey]

I am an alien.

And I'm a Trump supporter. Build that wall.



John

 

[John D. Brey]

Ah so Mary was engaged to be married, was travelling with her fiance, and also hadn't reached puberty.

Part of good isagogics is interpreting a text in the zeitgeist or milieu in which it was written. Betrothal in the ancient world often occurred before a young maiden had reached menarche.



John

 

[John D. Brey]

The gold was mixed into water and swallowed. This action takes the gold through the digestive tract and out the anus.

Are you aware that the red heifer's dung was included in the salvific elixir?



John

 

[John D. Brey]

What's not beyond our powers of perception is the fact that the ashes of the red heifer are being called "waters of niddah." That is, they seem to be rationally and logically situated as "clean menstruation" in contrast to the fact that normal, natural, menstruation, is "unclean," and thus represents death in some form. With that as the starting point of an attempt to use our powers of perception in order to intuit the rationale behind the ashes of the red heifer, we'd need firstly to understand the reason menstrual blood is "unclean" such that we could seek out a way in which whatever it is that renders menstrual blood unclean could be thought to be absent from the elixir called the "waters of niddah."

Of all creatures, man is the only one who experiences shame from his nakedness. This is one of the clearest indications of how Adam's sin affected his entire sexual makeup. Before the sin, the Torah says of man, (Genesis 2:25), "The two of them, the man and his wife, were naked, but they were not ashamed." After the sin, however, Adam was to declare (Ibid. 3:10), "I was afraid, because I was naked." This change dramatically indicates the fundamental change in man's attitude toward both sex and his body in his degraded state. . . [such that] it now becomes obvious why a woman is considered "unclean" when she has her period. This too is associated with humanity's degraded state and expulsion from Eden. Indeed, our sages openly declare that menstruation is a result of humanity's sin.​

​

Rabbi Aryeh Kaplan, Waters of Eden, p. 354 (of Anthology II).​

And:

Incidentally, this explains why God's covenant with Abraham involved circumcision --- an indelible mark on the organ of reproduction. As the father of the "chosen people," Abraham and his children would now be able to use this organ to bring the holiest souls into the world. . . The covenant of circumcision was one of the things that elevated Abraham and his children from the fallen state resulting from the expulsion from Eden. As a result of this covenant, the sexual act of the Jew enters the realm of the holy, and partakes of man's optimum state before his expulsion. . . the sexual act is . . . [now] associated with man's state before the expulsion.​

​

Ibid. p. 355.​

Earlier, Rabbi Horowitz also related the covenant of circumcision (brit milah) with correcting the original sin in the Garden:

If Adam and Eve had not allowed themselves to be seduced into sinning [having phallic-sex], all seed would have been holy seed [clean rather than unclean]. The whole subject of the covenant, the ברית מילה [brit milah, ritual circumcision], which is performed on the reproductive organ, is designed to reconsecrate it to G-d.​

Throughout Shney Luchot Habrit, Rabbi Horowitz points out that ritual circumcision, that is, the covenant of ritual circumcision (brit milah) is a ritual sacrifice. A knife is involved, cutting takes place, and the symbol of death (blood) is drawn. Therefore, the reconsecration involved in this cleansing of the reproduction of a human being ----so that reproduction takes place as originally intended ---requires the sacrifice of the very organ through which the "evil smelling drop of semen" comes.

. . . Adam and Eve had not been the products of the טפה סרוחה, the "evil smelling drop of semen" described by Akavyah in Avot 3,1 . . .The next pair of human beings to whom the Torah applies the term “זקנים," were Abraham and Sarah in Genesis 18,11, for they took the place of Adam and Eve.​

​

Shenei Luchot HaBerit, Torah Sheikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr, 21.​

Adam and Eve were created without reference to, or reliance on, the "evil smelling drop of semen." What Adam uses to impregnate Eve (creating the original sin), Abraham cuts and bleeds. Abraham "ritually" sacrifices it to establish the covenant of circumcision. Ritually speaking, Isaac is conceived after the faux-sacrifice (the "ritual" sacrifice) of the organ used to spread the "evil smelling drop of semen." Abraham sacrifices the serpentine organ that typically spreads the serpent's contamination to everyone conceived the way Cain was conceived: phallic-sex with emphasis on the contamination found in the seed of the biological serpent.



John

 

[GoodAttention]

Are you aware that the red heifer's dung was included in the salvific elixir?



John

I was not, but it makes sense to me.

 

[John D. Brey]

Adam and Eve were created without reference to, or reliance on, the "evil smelling drop of semen." Abraham cuts and bleeds the organ Adam uses to impregnate Eve. Abraham "ritually" sacrifices it to establish the covenant of circumcision. Ritually speaking, Isaac is conceived after the faux-sacrifice (the "ritual" sacrifice) of the organ used to spread the "evil smelling drop of semen." Abraham symbolically sacrifices the serpentine organ that typically spreads the serpent's contamination to everyone conceived the way Cain is conceived: phallic-sex with emphasis on the contamination found in the evil smelling seed of the biological serpent.

Without the existence of the evil smelling seed of the serpent, and the organ through which it comes, reproduction isn't based on binary gender. It's only after the rise of binary gender, Adam and Eve procreating, that sexual reproduction (with emphasis on the fleshly serpent and the poison in its testimony) contaminates what was originally designed for a holy purpose rather than the Fall of man. Brit milah, ritual circumcision, symbolizes the reconstitution of human reproduction by removing and eliminating the organ whose presence creates and then temporarily fills the fissure its existence creates. Interpreted in this vein, the final of the three primary symbols of ritual circumcision, i.e., metzitzah, is the perfect emblem for showing the cleanness of the blood come from the reproductive organ prior to, and after, the rise and fall of the serpentine flesh that's just been ritually eliminated.

The third stage of the circumcision procedure is called metzitzah, or "sucking." The mohel briefly extracts blood from the child's wound, traditionally using his mouth. He then expectorates the blood into a goblet, which, as I discuss shortly, the boy and his parents sip.​

​

Professor Eric Kline Silverman, From Abraham to America: A history of Jewish Circumcision. ​

​

After performing metsitsah, sucking blood from the circumcised penis, the mohel would spit some blood into the cup of wine from which he would place drops on the child's lips.​

​

Leonard B. Glick, Marked in Your Flesh: Circumcision from Ancient Judea to Modern America, p. 63.​

​

These Jewish practices might be called the mirror image of the Eucharist.​

​

David Biale, Blood and Belief: The Circulation of a Symbol between Jews and Christians, p. 98-99.​

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John