John D. Brey
Well-Known Member
[The following statements are an addendum to the essay Shaddai the Lamb of God, which presents the case for why . . . well . . . Shaddai is the Lamb of God. -----What follows takes up where the essay left off.]
Inside the mezuzah is a scroll with two majuscule letters (two enlarged letters). The two enlarged letters are the ayin ע and the dalet ד. They spell the word "witness" עד. The blood on the doorposts (ritualized by the mezuzah) is a "witness" עד to what's going to occur when the "children" of Israel come out of the doorway of a "house" (Yoma 2a) marked by the sanctifying blood of the lamb.
The mezuzah, which is emblematic of the blood that marks the doorpost on Passover (and the Hebrew word for "doorposts" is "mezuzah") is an ornament signifying the blood of Passover. The word for "ornament" is עדי (which is similar to שדי). The similarity is more than phonetic since, as noted, the yod י is the symbol of circumcision, i.e., the blood, such that עדי is the ornament representing שדי. The dalet-yod in עדי is circumspect since like שדי, the yod is pulled out from under the dalet such that the "witness" to the Passover event is actually an "ornament" (in this case blood) that witnesses to the nature of the Passover event.
If the letters of "witness" עדי are reversed ידע they produces the word "yada" which is the word used to speak of a groom coming to "know" (yada) his bride inside out.
But this groom doesn't come (so to say) to "know" ידע his bride inside out in the usual way that the groom comes to "know" (yada) his bride inside out. This groom knows his bride inside out when what's inside her (Israel's children) comes out without him coming to "know" her long before (nine or so months) anything comes out the door which in this case is marked with two bloods neither of which belong to her.
Rashi notes that God cuts the covenant with Abraham. Jewish midrashim claims two bloods are placed on the mezuzah (doorposts) at Passover: "Why did God protect them through blood? So that He should remember in their favour the blood of Abraham's circumcision" (Midrash Rabbah, Exodus, XVII, 3). . . Two were present at Abraham's circumcision: "HE SHALL SURELY BE CIRCUMCISED: this teaches that the circumciser must himself be circumcised. . . when one is born circumcised, the blood of the covenant must be made to flow from him . . ." (Midrash Rabbah, Genesis, XLVI, 12).
If God takes hold of Abraham's foreskin, He, even if He is born circumcised, i.e., is already circumcised, must let His blood flow with Abraham's since the circumciser must be circumcised. And if he is naturally circumcised, the blood still must flow. Two bloods must flow at Abraham's circumcision. His, and the blood of the circumciser (according to the midrash an uncircumcised man can't circumcise himself). This is where the sages surmise that two bloods are placed on the doorpost at Passover.
The lamb's blood is not the blood of just any lamb. It's the blood of the lamb of God, the lamb that is God, the lamb whose blood must flow "together with [Abraham]."
Passover is a national memorial to the two bloods (lamb and limb) present at Abraham's circumcision. The Name "Shaddai" is revealed at Abraham's circumcision precisely because the Name "Shaddai" is the word "lamb" שה after the mark of circumcision, the yod י, is pulled out from under the veil that is the dalet ד, covering the mark of circumcision in the heh ה which is the second letter in the word "lamb" שה. Likewise, the "witness" to the relationship between Shaddai, and the blood of the lamb, is the "ornament" עד, envisioned when the yod of circumcision, i.e., the blood of the Passover, is what's being witnessed as an ornament. The letter ע is associated with "sight" and "seeing," i.e, the "eyes," such that the ע, the "eyes," are looking at די (the letters symbolizing circumcision), in the very word for "ornament" עדי that's created when the "witness" עד has the yod of circumcision, the mark, or blood, of circumcision, in his line of sight.
John
Inside the mezuzah is a scroll with two majuscule letters (two enlarged letters). The two enlarged letters are the ayin ע and the dalet ד. They spell the word "witness" עד. The blood on the doorposts (ritualized by the mezuzah) is a "witness" עד to what's going to occur when the "children" of Israel come out of the doorway of a "house" (Yoma 2a) marked by the sanctifying blood of the lamb.
The mezuzah, which is emblematic of the blood that marks the doorpost on Passover (and the Hebrew word for "doorposts" is "mezuzah") is an ornament signifying the blood of Passover. The word for "ornament" is עדי (which is similar to שדי). The similarity is more than phonetic since, as noted, the yod י is the symbol of circumcision, i.e., the blood, such that עדי is the ornament representing שדי. The dalet-yod in עדי is circumspect since like שדי, the yod is pulled out from under the dalet such that the "witness" to the Passover event is actually an "ornament" (in this case blood) that witnesses to the nature of the Passover event.
If the letters of "witness" עדי are reversed ידע they produces the word "yada" which is the word used to speak of a groom coming to "know" (yada) his bride inside out.
But this groom doesn't come (so to say) to "know" ידע his bride inside out in the usual way that the groom comes to "know" (yada) his bride inside out. This groom knows his bride inside out when what's inside her (Israel's children) comes out without him coming to "know" her long before (nine or so months) anything comes out the door which in this case is marked with two bloods neither of which belong to her.
Abraham took a knife--- and took hold of his foreskin--- and wanted to cut. But he was afraid because he was old. What did the Holy One, Blessed is He, do? He sent forth His hand and held Abraham's foreskin together with him, as it says, "And He cut with him the covenant" [Nehemiah 9:8]. --- It does not say "for him," but "with him."
Rashi, Genesis 17:24.
Rashi notes that God cuts the covenant with Abraham. Jewish midrashim claims two bloods are placed on the mezuzah (doorposts) at Passover: "Why did God protect them through blood? So that He should remember in their favour the blood of Abraham's circumcision" (Midrash Rabbah, Exodus, XVII, 3). . . Two were present at Abraham's circumcision: "HE SHALL SURELY BE CIRCUMCISED: this teaches that the circumciser must himself be circumcised. . . when one is born circumcised, the blood of the covenant must be made to flow from him . . ." (Midrash Rabbah, Genesis, XLVI, 12).
If God takes hold of Abraham's foreskin, He, even if He is born circumcised, i.e., is already circumcised, must let His blood flow with Abraham's since the circumciser must be circumcised. And if he is naturally circumcised, the blood still must flow. Two bloods must flow at Abraham's circumcision. His, and the blood of the circumciser (according to the midrash an uncircumcised man can't circumcise himself). This is where the sages surmise that two bloods are placed on the doorpost at Passover.
The lamb's blood is not the blood of just any lamb. It's the blood of the lamb of God, the lamb that is God, the lamb whose blood must flow "together with [Abraham]."
Passover is a national memorial to the two bloods (lamb and limb) present at Abraham's circumcision. The Name "Shaddai" is revealed at Abraham's circumcision precisely because the Name "Shaddai" is the word "lamb" שה after the mark of circumcision, the yod י, is pulled out from under the veil that is the dalet ד, covering the mark of circumcision in the heh ה which is the second letter in the word "lamb" שה. Likewise, the "witness" to the relationship between Shaddai, and the blood of the lamb, is the "ornament" עד, envisioned when the yod of circumcision, i.e., the blood of the Passover, is what's being witnessed as an ornament. The letter ע is associated with "sight" and "seeing," i.e, the "eyes," such that the ע, the "eyes," are looking at די (the letters symbolizing circumcision), in the very word for "ornament" עדי that's created when the "witness" עד has the yod of circumcision, the mark, or blood, of circumcision, in his line of sight.
John
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