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Exegeting the Menorah.

John D. Brey

Well-Known Member
The menorah, like every other emblem in the Jewish system, is a sign, a symbol. It has a referent it refers to. My signature symbol is directly linked to Rabbi Hirsch's explication and subsequent explanation for what referent is being referred to by the symbol of the menorah. Rabbi Hirsch is more explicit in his explanation than in his explication. In his explanation he says the menorah clearly refers to Messiah, as Messiah is referred to in Isaiah chapter 11.

A proper explication of the menorah would have to dissect each and every part so that the exegete is aware of not only all the parts but the whole that transcends the sum of its parts.


John
ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
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ג ז ע​
 
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John D. Brey

Well-Known Member
The menorah, like every other emblem in the Jewish system, is a sign, a symbol. It has a referent it refers to. My signature symbol is directly linked to Rabbi Hirsch's explication and subsequent explanation for what referent is being referred to by the symbol of the menorah. Rabbi Hirsch is more explicit in his explanation than in his explication. In his explanation he says the menorah clearly refers to Messiah, as Messiah is referred to in Isaiah chapter 11.

A proper explication of the menorah would have to dissect each and every part so that the exegete is aware of not only all the parts but the whole that transcends the sum of its parts.
To dissect the menorah is firstly to understand the prototype: the burning bush where Moses first encountered the God of Abraham, Isaac, and Jacob. We can know with no small certainty that the menorah is certainly a symbol of the burning bush since right in the narrative of the burning bush theophany God tells Moses that he holds in his right hand a symbol of the burning bush.

In that narrative Moses spies God hidden behind the outer-skene, or fore-skene, of a burning bush. When Moses tells God that Israel won't believe he's encountered God without proof, e.g., some visible, tangible, proof, God tells Moses that the serpent-rod in his right hand is all the proof he needs that he's seen God behind the fore-skene of a burning bush. The serpent-rod, Nehushtan (in Moses' right hand) is a visible, tangible, emblem/symbol, of the burning bush where Moses first spied God.

Christians unversed in the Hebrew verses can be forgiven for not knowing that Moses' serpent-rod --Nehushtan--- is the original menorah. . . Hebrew literate Jews, on the other hand, not so much.

The Hebrew is patently clear that Nehushtan, Moses' serpent-rod, is the first menorah; the first emblem of the burning bush. The biblical narrative makes that patently clear by means of a very simple examination of the Hebrew words in play. The Hebrew word for Moses' serpent is nachash נחש. Reverse the letters of nachash as the Jewish exegetes are wont to do and you get the word שחן:

שָׁחַן an unused root, Arab. سخن to be hot, to be inflamed . . ..

Gesenius.​

The Hebrew word used for Moses' serpent-rod, Nehushtan, if inverted, means to be hot, inflamed, like the burning bush. The Hebrew exegete Rabbi Hirsch implies that phonetic similarity in Hebrew is exegetical fertility. Throughout his brilliant, Exegetical Dictionary of Biblical Hebrew, Rabbi Hirsch show unequivocally, through hundreds of examples, that words that sound the same have actual exegetical relationships throughout the scripture.

This being the case, we see that when נחש (serpent) is inverted, to become שחן (shakan, burning, inflamed), the word sounds identical to the word שכן (shakan) which is the root word for "shekinah," which is the word used to speak of the residence of God's manifest glory, his shekinah glory. Moses holds in his hand, when he holds the serpent נחש, the emblematic residence of God's Presence, God's shekinah glory, which glory, is hidden in, or behind, a hot, inflamed, bush, the burning bush.

With theses rather simple exegetical facts at our disposal, we can dispose with the weak exegesis that would insinuate that the burning bush isn't a referent for the symbolism of the menorah. We have a clear narrative where God tells Moses that his serpent-rod is the symbol of the referent that's the original burning bush, and we have Hebrew exegesis showing that according to the Hebrew words used, Moses's serpent-rod most certainly is exegetically tied to the hot, inflamed, residence (shakan שכנ) where God's shekinah glory resides when Moses spies it.

Even in the burning presence of this cloud of divine witness, a stiff-necked Jew might wonder to him, or in this case her, quiet mind, why does the Hebrew word used for Moses' serpent-rod, Nehushtan, relate directly to "burning," "inflamed," and shakan (residence), as though it were a too perfect exegetical fit for the relationship between Moses' serpent-rod and the burning bush where God's shekinah glory resides? In other words the Hebrew exegesis is there, it's sound (if not fury too); but why does the Hebrew word for "serpent" relate exegetically to the burning bush? And more importantly, why would God use merely the wordplay between נחש, and the burning bush, as though the serpent were itself, and not merely grammatically, a proper emblem of the burning bush?


John

ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
רוח
ח
ו
ט
ר

ג ז ע​
 
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John D. Brey

Well-Known Member


With theses rather simple exegetical facts at our disposal, we can dispose with the weak exegesis that would insinuate that the burning bush isn't a referent for the symbolism of the menorah. We have a clear narrative where God tells Moses that his serpent-rod is the symbol of the referent that's the original burning bush, and we have Hebrew exegesis showing that according to the Hebrew words used, Moses's serpent-rod most certainly is exegetically tied to the hot, inflamed, residence (shakan שכנ) where God's shekinah glory resides when Moses spies it.

Even in the burning presence of this cloud of divine witness, a stiff-necked Jew might wonder to him, or in this case her, quiet mind, why does the Hebrew word used for Moses' serpent-rod, Nehushtan, relate directly to "burning," "inflamed," and shakan (residence), as though it were a too perfect exegetical fit for the relationship between Moses' serpent-rod and the burning bush where God's shekinah glory resides? In other words the Hebrew exegesis is there, it's sound (if not fury too); but why does the Hebrew word for "serpent" relate exegetically to the burning bush? And more importantly, why would God use merely the wordplay between נחש, and the burning bush, as though the serpent were itself, and not merely grammatically, a proper emblem of the burning bush?
For many natural born Jews the menorah doesn't symbolize a thing. It just is what it is and wasn't designed to do anything except shine its light on Jewish ethnicity, ritual, and rote obedience to ritual for ritual and obedience sake, thereby publicizing the glory of that ethnicity that does as it's told without questioning the whys or wherefores that would otherwise be the life-blood of the ritual.

Long before the Fall, Adam realized that he couldn't know his place in the cosmos, couldn't obey with all his heart, so long as he took commands from a god whose authority must not be questioned. Adam knew that whatever the cost, or result, he would have to find out the life-blood of the commandment before he could judge not only the motivation of the one giving the command, but the very character (or lack thereof) of the one giving the command.

Though the one giving the command cursed Adam with death for his desire for knowledge of his slave-owner, Adam gained what he sought, and passed it on in utero to his firstborn son.

Not Cain, who was sired jus primae noctis from the slave owner himself, Cain who murdered his brother even as his sire gave his step-father Adam a death-sentence, but Christ, who like Adam before him, was given a death-sentence at the command of Cain's father: the god of this world. A death-sentence executed by those sired through Cain's direct patrilineal line.

We learn from history that we learn nothing from history when we refuse to see it repeats, so that we can retroactively exegete the beginning from the present, and the end from the present and the beginning.

Jesus was born with the knowledge Adam stole and hid away in the most holy place of his temple, Eve's bedchamber, behind the closed veil of her most holy and sanctified place.

When any male comes out of the sanctified place of the female temple without it first being opened by the serpent on the male body, that child is Adam's true firstborn, hidden behind the veil of the woman's temple, there all along, complete, when she's made, or born, such that no male shall enter behind the veil of her temple except to offer up her firstborn to Molech.

Jesus opened the closed veil of a woman's body. He was in that temple, complete, whole, without the need for anything from a father.

When Adam's true firstborn was in fact born, of an intact temple (Ex. 13:2), he showed that he had received (in utero) the greatest secret in the cosmos, and thereafter shared, the secret his father shared with him, about the true identity of the god of this world who sought to procure slaves rather than sons from the get-go. Jesus secondarily taught the true identity of those who, for mere morsels from the slave-owner, agreed to be obedient unto death so long as they were considered the chosen ones from among all other slaves.

Adam is the first Jewish mother. Jesus is his firstborn son. And this Jewish mother passed the most valuable heritage world without end, to his firstborn son: the identity of the god of this world. All who are born of this Jewish-line have been made aware concerning the identity of the god of this world (secret knowledge purchased at the price of Adam's life-blood) while the natural born Jew has been chosen by the god of this world to be his rulers and overseers of the Gentile hordes who are lower on the rung of abject slavery to the chosen firstborn of this cosmic god.

Do you see my point? The natural born Jew has every reason not to wonder about what the circumcision cut refers to, what the menorah refers to, what the veil in the temple refers to. . . Look too closely for an answer, require an answer, and you might just end up in Adam's predicament: herded like cattle along with the other slaves rather that getting the crumbs from the table of Molech for snitching on those who weren't offered a pact to be the chosen ones.

But I have another secret to reveal. The god of this world has already been defeated. Not by the natural born Jew who through rote obedience worships a god he doen't know a thing about (nor care to look too deeply into), but by the true sons of Abraham's circumcision (virgin born one and all) who not only know the identity of their captor, but will participate in his removal from heaven in the End of Days while the natural born Jew stares skyward as the promissory of his promise of chosen status tumbles from the sky like a falling star.

That's what the menorah is about. That's what's hidden in the symbolism of the menorah. . . . Every concept stated in this message is hidden, and can be uncovered, in the image at the top of this page.


John

ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
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John D. Brey

Well-Known Member

. . . The Jewish sages of the Talmud teach that the tabernacle in the desert is a portable Mt. Sinai. Moses met with God in the tabernacle precisely as he met with God on Mt. Sinai therein showing the affinity between the tabernacle and Mt. Sinai. When Israel left the precinct of Sinai, they took it with them as the portable tabernacle of God.

If we take the sages seriously, it's not difficult to appreciate the golden-lampstand (the golden burning-bush) in the tabernacle, as a portable emblem representing its referent, which is the original burning bush on Mt. Sinai. Make a portable Mt. Sinai, a portable representation of where Moses spied God in the burning bush, and it’s not too hard to see that the lampstand burning inside the tabernacle (which tabernacle is the portable Mt. Sinai), is equivalent to the actual burning bush found on the mountain where God tabernacle prior to the exodus that is his people’s journey to the promised land.

Not only is this exegesis nearly undeniable to any serious student of the Word of God (since it faithfully documents the beliefs of the Jewish sages who wrote the Talmud), but only a slightly more focused examination of the golden-lampstand (menorah) is required in order to properly order the symbolic import of this most important symbol:

Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb [where God tabernacled]. And the angel of the Lord appeared unto him as a flame of fire, the fore-skene [מתוך] of a bush [סנה]: and he looked, and behold, the bush burned with fire, and yet the bush was not consumed. . . [Later] the people complained . . . and the Lord heard it; and his anger was kindled; and the fire of the lord burnt among them, and consumed them . . ..

Exodus 3:1-2; Num. 11:1.​

We don't really need the insightful sages of the Talmud to make sense of the passage above. Moses spies the Lord behind the fore-skene (מתוך) of the fiery angel of the Lord and wonders why the Branch surrounded by the burning bush (the protective outer skin, or skene), the angel who guards the seminal Branch of the Lord, isn't itself, or himself, burned up by this angry seraph (who burns all who are disobedient to the Lord).

This divine protector, this fiery angel, this winged-serpent, this seraph of the seraphim, is named, by the Jewish sages "Samael."

Samael is the name the sages give the fiery "guardian of God," whom they consider his left-hand man ("left" in Hebrew is שמאלֹ samael). -----This fiery-serpent, seraph, the fore-skene, covering God's seminal Branch, has the added distinction that throughout Jewish midrashim he's also known as the "Name of God." שם, being “name,” and אל, being “God.”

The Name "Samael" given to the fiery guardian of God has the bizarrely fitting nuance that the name means God's-left hand, and also, the same Hebrew consonants mean God's-Name. The cup-bearer on God's left-hand (bearing the cups filled with fire) is also considered the guardian of God's very Name. He shares the Name of God. He’s the guardian of the Name of God. Which “Name,” in Hebrew parlance, represents the person of God.

None of this will reverberate with a Hebrew illiterate. Furthermore it will be rejected out of hand (left, as useless), by someone literate in Hebrew, but illiterate concerning the spirit of the Talmud.

Nevertheless, even the word for "guard," as in the guardian of God’s Name, is used to speak of God's own fiery guardian-angel, the seraph guarding God's Name, and thus the Branch that will bear His Name, when it blooms, since in Hebrew the word "guard" is "samar," which begins with a pictogram known as the "samech," which sounds like "Samael," and is a crude picture of a uroboric-serpent wrapped around the eternal one. ------The samech, which sounds like “Samael,” is, pictographically, in the sacred hieroglyphs of biblical Hebrew, an image of Samael. Which is to say the samech is wrapped around the Branch of God, the everlasting one, as though he were God's everlasting protecting serpent, flame, seraphim.

And though he's no doubt an everlasting flame, such that the samech is a proper picture of his fiery guardianship, nevertheless there's reason, and scripture too, to suggest he won't be around forever to guard over God's seminal stones, and the Branch that will deliver what's in those stones (so to say). Which is to say he's going to be milah-ed from the stones of God. His eternal services, and his fiery temper, won't come in handy (so to say) forever, implying, in a left-handed, or perhaps an underhanded manner, that something under the left hand, won't be left there forever, that God's right-hand-man, won't always be on his left hand, won't always be Named his left hand, won't even always be on his left hand, won't even be left over, as the orlah, originally created to protect what no longer needs protecting since its sprouted, bloomed, ציץ-ed, from beneath the protecting shell that’s now cut off from a man's throne (so to say), and cast down to the earth, as is the practice:

When you produce Mercy [hesed], let not thy left hand [samael] know what thy right hand [hesed] has been up too. . . . [For when the right hand of God is done with the left] then shall he say to them on the left hand, Depart from me, ye accursed, into the eternal fire, prepared for the devil and his angels.

Matthew 6:3; 25:41.

[Fore surely] . . . your heart became proud on account of your beauty, and you corrupted your wisdom because of your splendor. . . You walked among the fiery stones [where my Name dwelt]. You were blameless in your ways from the day you were created until the day wickedness was found in you. . . So I drove you, O Lucifer, from the mount of God [from the inner sanctum of the tabernacle of God], and you will be made to wander, O guardian cherub, away from among the fiery stones [kept in the ark of my covenant].

Ezekiel 27:14-17.​




John

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John D. Brey

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. . . Although Samael is indeed God's personal guardian-angel, his offspring have of late been less than forthcoming in protecting the rare but still existent thorny errors in my examination. -----So I've to protect them myself. I've to secure salvation from error from my own hand. My own left hand must be given enough sense of what the right is writing for the left to protect the right from wrong-headed writing (so to say).

"Samar" is actually spelled with a shin ש and not a samech ס. ---- Technically that corrects an error in the statement above. But logistically, exegetically, the principles are fully intact since in one of the words Isaiah uses for the prototype menorah, nes, נס, nun-samech, the samech is used precisely as is the shin in samar. The shin focuses on the teeth, or thorns, of God's protecting angel, while the samech focus on his encircling the Branch being protected by the teeth or thorns.

Etymologically, even pictographically, samar (or shamar) is a thorn-bush fence placed around lamb. The ancient shepherd of sheep had no barbed-wire and was forced to use nature's barbed-wire, the thorn-bush, which he collected and placed around the sheep as a "guard" or samar.

The shin ש is a pictogram of a thorn-bush, while the mem מ is "mom," or when closed ם, an intact membrane of mom, or the mother, of, the reish, ר, which is the "firstborn." ש–מ–ר = s[h]amar. Mom being the "house," or protector, samar, of the firstborn, hidden inside.

Spelled with a samech, rather than a shin, samar means, "to fasten with nails," rather than merely being caught in thorns. It would be the height of protection to be protected by a crown of thorns and nails.------- Though that's a bridge, a short-cut perhaps, to a place this thread is going, which so far, is too far, too far to know if we'll ever arrive. And we shant, at this point, cheat by taking the bridge to seemingly nowhere, the bridge to a place too far.

With that out of the way, we can focus on a focus-feature of the etymological root and reality of the image in the cross-hairs:



The first image is Rabbi Hirsch's menorah (the Hebrew letters Rabbi Hirsch uses to form the menorah) juxtaposed with the two shin found in many emblems of the menorah. Ironically two shin שש spell "six" so that the six wings of the uraeus, the seraph, represent the six branches of the menorah (the seventh branch being the head at the top of the Branch surrounded ס (samech) by the guardian seraph (Hebrew nes נס nun-samech).

The second image is the caduceus, or ureaus, (winged-serpent) which represent the "Branch of Life" guarded by the guardian of life, the healthy, intact, serpent, or seraph.

So transparent are the symbols and the imagery that it seems completely unfair that any exegete, speaking to a Jewish audience (since no one else has been raised from childhood on these signs and symbols), should have to twist anyone's left arm/hand around this symbolism, or this symbolism around their left arm/hand, for them to see that we're drawing all the symbols that form Nehushtan, Mose's portable burning-bush, Mose's portable thorn-bush, Moses portable emblem of what looking at the uncircumcised God on Sinai looked like: the angel of the Lord, Samael, God's guardian seraph, wrapped around the Tree of Life, Mose's serpent rod, the Branch, with the ineffable Name engraved upon it, which was later plated in gold, and placed in the tabernacle, well-known in the Talmud to be a portable symbol of Horeb, or Mt. Sinai.

The Branch, or Tree of Life (with the ineffable Name engraved on it) was hidden, in the guise, or disguise (so far as Moses saw through the guise), that entrapped the true Lamb of God, who was found, Abraham found him first, with his head, rosh ראש caught in the thorny addendum of his own guardian seraph, who was "made" into the tabernacle, synagogue, or "house" בית, of the Lord, ב–ראש–ית.




John
 
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John D. Brey

Well-Known Member
The Branch, or Tree of Life (with the ineffable Name engraved on it) was hidden, in the guise, or disguise (so far as Moses saw through the guise), that entrapped the true Lamb of God, who was found, Abraham found him first, with his head, rosh ראש caught in the thorny addendum of his own guardian seraph, who was "made" into the tabernacle, synagogue, or "house" בית, of the Lord, ב–ראש–ית.

Ok. . . . Now were cookin. . . The caduceus is the menorah, is the burning bush, is the protector, the thorny encirclement (shamar), the covering, of the reproductive Branch. The "physician" is the protector found on the caduceus (and the menorah). He's to protect the most important branch natural life knows, the very branch associated with natural, genetic, life.

Consequently, the "physician's" label (directly associated with the caduceus) comes from the word for nature, or natural, "physics." And that word comes from "phylon," which sounds like "python," and comes from "phyla," which means having a common genetic relationship, which means coming from the same father (since in etymological times mothers were the immobile branch that the father -- with the branch of his seminal authority ----used to spread his uncircumcised phyla, in order to create his patrilineal-phyla, otherwise know as the genitile hoard).

Cut off the physician, the protector, represented by the fleshly serpent, covering, hiding, the botanical, or blossoming serpent, which, the latter, is the Branch, produced asexually, the scion, Moses' botanical serpent, which swallowed pharaoh's fleshly serpents, pharaoh's physician's serpents, his cup bearers (members of his own phyla, his own nepotistic, narcissistic, family), and you get the emblem of Nehushtan: i.e. Moses' Branch, God's rod [blushing], Nehushtan, which is literally a dried Branch, cut off from the original root, which blossoms asexually, from dry ground.

Moses' fancied up, for Israel's edification (what do you think we're doing here), his Branch, with a "burning one" (Hebrew "seraph" = six winged, and burning [Isa. 6:2]) pictured being swallowed by his Branch. He attached a six-winged seraph, a bronze (fiery) serpent, to the wood (uh oh that's shatnez, metal/deity, wood/biological), as emblematic of the eventual salvation that will come to Israel when God's Branch finishes swallowing its covering, six wings and all, the ultimate kiss of death, manufactured in front of Israel not once, not twice, but three times (Moses, Isaiah, Caiphas), when Moses pictures his Branch, God's rod, swallowing up death forever (Isa. 25:7-8).

On this mountain he will destroy the foreskene that encircles all peoples, the bronze molten image [מסכה] that covers all nations; he will swallow up death forever.

Isaiah 25:7-8.​



John

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