Hezekiah and Revelation of Messiah.

[River Sea]

Jesse is the father of David, Christ is the Son of David. as in derives from David in being a literal descendant. The messiah would have to be a descendant of David to be able to be an eternal Jewish king. The rule of David will never end from the words of God from prophet Samuel, for that to happen God would have to come from David's lineage. A normal human cannot have an eternal kingdom. logically, historically and literally.

@Joshua Pryce how is Christ the son of David when Mary wasn't a descendant of David?

 

[101G]

[11:]10. the root of Jesse ---- I.e. he who emanates from the root of Jesse . . ..

Judaica Book of the Prophets (emphasis mine).​

What a peculiar statement? Messiah is he who "emanates" from the root of Jesse. Why does the Jewish exegete use the word "emanate" rather than speaking of someone come through the line of Jesse through patrilineage and birth? And why focus on the "root" of Jesse? "A shoot will come up from the stump [root] of Jesse." . . The same Jewish commentator responds:

When a tree is cut down, only the stump remains, and the twigs spring up around it . . . from its roots and its stump, a new shoot will spring . . ..

Ibid.​

The peculiar use of "root" גזע and thus "emanate," is made patently clear by the fact that Isaiah chapter 11, as the Jewish exegetes explain, is speaking not of normal sexual reproduction, normal arboreal reproduction, but rather "coppicing," whereby the sexual stump normally associated with arboreal reproduction is cut down (10:34), מול, such that what grows out of the stump must "emanate" from (or be grafted onto) the the stump itself, rather than coming from a union of the tree, the fruit, and normal sexual fertilization practices.

Messiah "emanates" from the stump of Jesse's patrilineal line. He doesn't come through the normal sexual practices that produce the natural patrilineage of Jesse since the Hebrew word for "root" גזע speaks of "a felled tree."



John

he comes from the source, which is Spirit. Root is the Expressed word for Spirit, Offspring is the keyword for the flesh as with the "BRANCH"

the Root of Jessie is Spiritual before Jessie, before Adam, hence "EMINATE".

hope that helped,

101G.

 

[John D. Brey]

he comes from the source, which is Spirit. Root is the Expressed word for Spirit, Offspring is the keyword for the flesh as with the "BRANCH"

the Root of Jessie is Spiritual before Jessie, before Adam, hence "EMINATE".

hope that helped,

101G.

Right. I was focusing on the oddity that the Jewish sage Rashi uses the word "emanate" (or it's Hebrew equivalent) to speak of Messiah; irony being that "emanate" lends itself to a non-phallic (a virgin) conception in such a way that one would suppose Rashi would not want to go down that unsemantic road. Earlier in the thread it was stated:

Messiah "emanates" from the stump of Jesse's patrilineal line. He doesn't come through the normal sexual practices that produce the natural patrilineage of Jesse since the Hebrew word for "root" גזע , speaks of "a felled tree." It's definitely poetic-metaphor since humans aren't trees. And yet I challenge someone to find any reference in the entire Tanakh to a person other than Messiah being said to come from the "root" גזע of another person?​

John

 

[dybmh]

And yet I challenge someone to find any reference in the entire Tanakh to a person other than Messiah being said to come from the "root" גזע of another person?

It's a good challenge! Although, there's a tiny bit of mistranslation here. I'm pretty sure I know why you're focusing on גזע, but, "root" is not גזע, "root" is שרש. I'm 99% sure you know this, because it's in Isaiah 11:1, and you're the resident expert on Isaiah. וְיָצָ֥א חֹ֖טֶר מִגֶּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּֽׁרָשָׁ֥יו יִפְרֶֽה

So, assuming you actually meant a person coming from a "root", and not a person coming from a "stump" there's a few verses in Tanach which meet the challenge... Searching on שרש "root", here's what I found.

Judges 5:14

מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּֽעֲמָלֵק אַֽחֲרֶיךָ בִנְיָמִין בַּֽעֲמָמֶיךָ מִנִּי מָכִיר יָֽרְדוּ מְחֹקְקִים וּמִזְּבוּלֻן מֹֽשְׁכִים בְּשֵׁבֶט סֹפֵֽר׃

Out of Ephraim was there a root of them against Amalek; after you, Benjamin with your tribes; from Machir came down leaders, of Zebulun those who handle the marshal’s staff.

Not a specific person, but the concept of a person/people coming from the root of another person/people is there.​

2 Kings 19:30

וְיָסְפָה פְּלֵיטַת בֵּית־יְהוּדָה הַנִּשְׁאָרָה שֹׁרֶשׁ לְמָטָּה וְעָשָׂה פְרִי לְמָֽעְלָה

And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.

The remnant comes from Judah and takes root. Not the best example, but there it is.

Isaiah 14:29

אַל־תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ כִּֽי־מִשֹּׁרֶשׁ נָחָשׁ יֵצֵא צֶפַע וּפִרְיוֹ שָׂרָף מְעוֹפֵֽף

Do not rejoice, O Philistia, because the rod of him who struck you is broken; for out of the serpent’s root shall come forth a viper, and his fruit shall be a venomous flying serpent.

This one is a fun example, there's so much going on here with almost all of your favorite symbols: a broken rod, a serpent, a root, sprouting, a viper, fruit, and a seraph. Even though there isn't a person coming from the root of another person. The broken rod is considered a serpent's root. From this root sprouts a viper whose fruit is an avenging angel. I would be surprised if this doesn't fit your narrative.​

 

[101G]

He doesn't come through the normal sexual practices that produce the natural patrilineage of Jesse since the Hebrew word for "root" גזע , speaks of "a felled tree."

correct, and on point.

101G.

 

[101G]

Messiah being said to come from the "root" גזע of another person?

correct, only from himself. Isaiah 11:1 "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:"
and this "branch" did not come from nor emanate from the stem of Jessie, but of God.

this is a good discussion.

Revelation 22:16 "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star."

the Lord Jesus is before, (Spirit. Root) and After, (Flesh, offspring), David.

here the Lord Jesus is clearly displayed in the ECHAD as Ordinal "FIRST, (ROOT, Father) and Ordinal "LAST", (OFFSPRING, Son).

101G.

 

[John D. Brey]

It's a good challenge! Although, there's a tiny bit of mistranslation here. I'm pretty sure I know why you're focusing on גזע, but, "root" is not גזע, "root" is שרש. I'm 99% sure you know this, because it's in Isaiah 11:1, and you're the resident expert on Isaiah. וְיָצָ֥א חֹ֖טֶר מִגֶּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשָּֽׁרָשָׁ֥יו יִפְרֶֽה

So, assuming you actually meant a person coming from a "root", and not a person coming from a "stump" there's a few verses in Tanach which meet the challenge... Searching on שרש "root", here's what I found.

When a tree is cut down, only the stump remains, and the twigs spring up around it . . . from its roots and its stump, a new shoot will spring [Redak]. . ..

Judaica Book of the Prophets .​

The language in Isaiah 11:1 speaks specifically of coppicing. A tree it cut down, and new shoots spring, sprout, from the root of the tree. These new shoots can be cut and planted to grow a new tree. This is not the the case with a mere branch of the tree. Only the basal-shoot growing out of the root is capable of growing into a new tree. Which is to say it's not just a branch of the existing tree. It's a clone of the existing tree.

It might be a slight exaggeration to imply that גזע implies the "root." But the "shoot" גזע is the direct representative of the root, and not the stump of the existing tree. The "shoot" גזע is technically neither the stump of the existing tree, nor a branch of the existing tree. It's a new growth directly from the root.

Brit milah is symbolic of biological coppicing. The tree is cut down so that a new shoot springs from the root/stump. The closest biological analogue we have to this is parthenogenesis whereby a child is born out of the root of the cut stump of the father: virgin birth. In a real sense, Jesus could be thought of as a "shoot" גצע, growing out of the root of Joseph's stump after his intact tree was cut (milah) as biological coppicing designed specifically to produce a new sprout rather than a sexually implicit/explicit Duke's mixture.

In Isaiah 11:1, גזע and שרש are combined to speak of a basal-shoot growing out of the root/stump (coppicing) of the tree. That this coppicing, this emanation, virgin conception, from the cut stump (brit milah) of the father, is speaking of Messiah, should seemingly cause a Jewish exegete to consider carefully what's being implied.

In his Collected Writings III, Rabbi Samson Hirsch compares Isaiah 11 to the menorah and says:

To make the analogy complete, the bearer of this seven-rayed Divine Spirit comes forth as a shoot growing from one root; it's upon this bearer that the one Divine spirit rests with its six parts [p. 224].​

Why does Rabbi Hirsch say from "one" root?

In sexual reproduction two roots are involved since sexual reproduction mixes the roots of two different trees. But in coppicing there's no sexual mixing. The "shoot" גזע emanates as a clone of the mother-root without sexual mixing such that the product of this "one" root in Isaiah 11 is a nazar נצר, which is the root word for the Nazar-ene thought of as Messiah to the ends of the earth so that the Talmud calls the followers of this virgin born messianic Branch נצר "Nazarim."



John

 

[dybmh]

[11:]10. the root of Jesse ---- I.e. he who emanates from the root of Jesse . . ..

Judaica Book of the Prophets (emphasis mine).
What a peculiar statement? Messiah is he who "emanates" from the root of Jesse. Why does the Jewish exegete use the word "emanate" rather than speaking of someone come through the line of Jesse through patrilineage and birth?

That this coppicing, this emanation,

Perhaps a bit too much is being made out of the word "emanate". Take a look at the Hebrew of Redak's comment. It doesn't have the word for emanation there. It literally restates verse 1 word for word. Then cites Targum Jonathon. Here's the text of Redak's comment from sefaria:

והיה שרש ישי. פי' היוצא משרש ישי, כמו שאמר ונצר משרשיו יפרה, כי ישי הוא השרש, וכן תרגם יונתן בר בריה דישי:
​

Emanation is some derivative of Klein Dictionary, אצל ᴵ 1. Besides using process of elimination and comparing the words in verse 1 and verse 10. Emanation is not really in the comment.

To make the analogy complete, the bearer of this seven-rayed Divine Spirit comes forth as a shoot growing from one root; it's upon this bearer that the one Divine spirit rests with its six parts [p. 224].

Why does Rabbi Hirsch say from "one" root?

A question this specific, in my opinion, requires going back to the original German. Similar to the tiny faux-pas with Redak's comment, we really don't know if Rabbi Hirsch is using the word "root" here. It's likely. But, so much depends on it being that precise word, I think it would be good to check, if that's possible.

Other than that, my guess is, the menorah was constructed from a single piece of metal (see Rashi on Exodus 25:31 ) AKA One root. Maybe provide a little more of Rabbi Hirsch's comment and we can see if that makes sense?

 

[John D. Brey]

Perhaps a bit too much is being made out of the word "emanate". Take a look at the Hebrew of Redak's comment. It doesn't have the word for emanation there. It literally restates verse 1 word for word. Then cites Targum Jonathon. Here's the text of Redak's comment from sefaria:

והיה שרש ישי. פי' היוצא משרש ישי, כמו שאמר ונצר משרשיו יפרה, כי ישי הוא השרש, וכן תרגם יונתן בר בריה דישי:
​

Emanation is some derivative of Klein Dictionary, אצל ᴵ 1. Besides using process of elimination and comparing the words in verse 1 and verse 10. Emanation is not really in the comment.

The context going into Isaiah 11:1 says that the Lord is going to cut down the haughty and they shall be humbled. He (the Lord) shall cut down the thickets of the forest (the nation of Israel) with iron, and the Lebanon shall fall by a might one. The "Lebanon" speaks of the temple (Yoma 39b):

Rabbi Yitzḥak ben Tavlai said: Why is the Temple called Lebanon [Levanon]? Because it whitens [malbin] the Jewish people’s sins, alluded to by the root lavan, meaning white.​

Josephus prophesies to Vespasian that he (Vespasian) will become king since only a "mighty one," i.e., a king, would fell the temple in Jerusalem. Since Vespasian destroyed the temple, Josephus, based on Isaiah 10:34, prophesies, correctly, that Vespasian will become the emperor of Rome.

In Isaiah 11:1, immediately after the temple is felled by Vespasian, Isaiah tells us not to worry too much since out of the stump of Jesse (Judah being the kingly branch, tribe, scepter) will come a rod חטר, a basal-shoot גזע, and this right out of the roots of the stump (of the temple). Though Israel, and the temple, are razed to the ground, leaving nothing but a stump (C.E. 70), nevertheless, king Messiah will rise, not from the second temple, but out of its stump.

Thus speaketh the Lord of hosts, saying, Behold the man whose name is the Branch צמח; and he shall shoot יצמח up out of his place And he shall [re]build the temple of the Lord. . . And he shall bear the glory.

Zechariah 6:12.
​

In Isaiah 4:2, the prophet uses the same word, צמח, to say:

In that day shall the Branch צמח of the Lord be beautiful and glorious.
​

Jeremiah 33:15 says:

In those days, and at that time, I will cause the Branch צמח of righteousness to sprout up צמח, unto David; and he shall execute judgment, and righteousness, in the land.​

Judgment is associated with the king, while righteousness is the priestly work of the temple. Messiah is both, ala Jeremiah 33:15, and Zechariah 6:12. Ironically, in the next verse of Jeremiah, 33:16, the prophet says Judah (i.e., the sprout out of Jesse) will be Yesha תושע. ------Yesha, or Yeshua, "Salvation," will be the sprout צמח out of the felled temple (and out of the stump --the felled tree of Jesse). King Messiah will be a savior, salvation, Yesha, or Yeshua, and or a Nazar (Isaiah 11:1), that is, "Yeshua the Nazarene." Which is to say that Isaiah and Jeremiah add important information concerning this messianic fella whose name is "Branch," or more specifically, "virgin's-sprout" צמח. -----Not only will he be known as a virgin basal-shoot צמח growing out of the root שרש of the temple (and out of the stump of Jesse's brit milah), but he'll actually be called "Yesha the Nazar-ene" ישע נצר ("salvific branch"). The Talmud calls his followers "Nazarim."

Isaiah, Jeremiah, and Zechariah, not only fall all over themselves to relate that King Messiah will be called by a name associated with a virgin sprout צמח out of the roots שרשי of otherwise sexual shenanigans, but all three of them are dying ---at the hands of haughty Israel --- to spit out the name "Yeshua the Nazarene" as the hidden נצרית (Isaiah 48:6) identity of King Messiah.



John

 

[dybmh]

The context going into Isaiah 11:1 says that the Lord is going to cut down the haughty and they shall be humbled. He (the Lord) shall cut down the thickets of the forest (the nation of Israel) with iron, and the Lebanon shall fall by a might one. The "Lebanon" speaks of the temple (Yoma 39b):

Rabbi Yitzḥak ben Tavlai said: Why is the Temple called Lebanon [Levanon]? Because it whitens [malbin] the Jewish people’s sins, alluded to by the root lavan, meaning white.
Josephus prophesies to Vespasian that he (Vespasian) will become king since only a "mighty one," i.e., a king, would fell the temple in Jerusalem. Since Vespasian destroyed the temple, Josephus, based on Isaiah 10:34, prophesies, correctly, that Vespasian will become the emperor of Rome.

In Isaiah 11:1, immediately after the temple is felled by Vespasian, Isaiah tells us not to worry too much since out of the stump of Jesse (Judah being the kingly branch, tribe, scepter) will come a rod חטר, a basal-shoot גזע, and this right out of the roots of the stump (of the temple). Though Israel, and the temple, are razed to the ground, leaving nothing but a stump (C.E. 70), nevertheless, king Messiah will rise, not from the second temple, but out of its stump.

Thus speaketh the Lord of hosts, saying, Behold the man whose name is the Branch צמח; and he shall shoot יצמח up out of his place And he shall [re]build the temple of the Lord. . . And he shall bear the glory.

Zechariah 6:12.
In Isaiah 4:2, the prophet uses the same word, צמח, to say:

In that day shall the Branch צמח of the Lord be beautiful and glorious.
Jeremiah 33:15 says:

In those days, and at that time, I will cause the Branch צמח of righteousness to sprout up צמח, unto David; and he shall execute judgment, and righteousness, in the land.

I'm following all the way through to here.

Judgment is associated with the king, while righteousness is the priestly work of the temple. Messiah is both, ala Jeremiah 33:15, and Zechariah 6:12. Ironically, in the next verse of Jeremiah, 33:16, the prophet says Judah (i.e., the sprout out of Jesse) will be Yesha תושע. ------Yesha, or Yeshua, "Salvation," will be the sprout צמח out of the felled temple (and the stump of Jesse). King Messiah will be a savior, salvation, Yesha, or Yeshua, and or a Nazar, or Nazareneh: Yeshua the Nazarene. Which is to say that Isaiah adds important information to this messianic fella whose name is "Branch," or more specifically, virgin-sprout צמח. -----Not only will he be known as a virgin basal-shoot צמח out of the root שרש of the temple (and Jesse's brit milah), but he will actually be called "Yesha the Nazar-ene" נצר, and the Talmud calls his followers "Nazarim."

The brit-milah connection is still beyond me. Maybe I'll get it eventually.

But more importantly, the sequencing is messing with me. Maybe it's simple to resolve?

If Isaiah 10 leading to 11 is a prophecy about the destruction of the temple. And the stump of Jesse is the temple hacked down, and that happened in 70 AD, how is the sprout Jesus whom was crucified 70 years prior to the temple getting destroyed?

 

[John D. Brey]

The brit-milah connection is still beyond me. Maybe I'll get it eventually.

A full examination of the chapter as presented in Judaica Books of the Prophets makes it clear why in the Redak quote (as translated to English) the word "emanate" is used. Ironically, it also clarifies the so-called "brit milah connection."

10. the root of Jesse ---I.e, he who emanates from the root of Jesse, as above (verse 1). "And a twig shall sprout from his root" Jonathan.

Judaica Books of the Prophets, Isaiah 11:10.​

At Isaiah 11:1 Rashi says the "shoot" נצר "is symbolic of the royal scepter." The tribal scepter represents the male progenitor of the tribe. If the scepter is broken, it meas the patrilineal line of the tribe is cut off. But Genesis 49:10 tells us that the scepter (the patrilineal line of Davidic kingship through Judah, by way of Jesse) won't be cut off until, or before כי עד Shiloh (Messiah) comes.

1. . .The shoot alludes to the King Messiah, as Jonathan paraphrases. He will spring forth from the stem, or stump, of Jesse. When a tree is cut down, only the stump remains, and twigs spring up around it. Since Israel was exiled, and the kingdom ceased to exist, it was as though the tree was cut down. The prophet, therefore, announces that there is still hope for the House of David, and that from its roots and its stump, a new shoot will spring, a new king over Israel. Redak.

Ibid.​

Redak actually speaks of the "stump of Jesse" in line with the fact that when a tree is cut down (coppicing) twigs spring up around it. This springing up around the cut off stump is the key to the "brit milah connection" since in coppicing, the sexual stump of the tree is purposely cut down precisely in order to cause the root to send out a "shoot." A "shoot" is an identical clone of the root.

When a superior fruit is found on a tree, that tree is cut down to a stump precisely so that the "cultivar" (the DNA of the tree found in it's root) doesn't get mixed with other trees (sexual propagation) thereby contaminating the fruit of that superior cultivar. Rather than trying to producing more of these superior fruit trees through sexual propagation (which will change the DNA), the cultivator will, ironically, cut the tree down to a stump precisely so that it can't propagate sexually again.

When the root realizes the sexual stump is dead, it sends out a "shoot" (נצר or צמח), or shoots, that grow into a new tree. The cultivator can then cut off the shoot, or shoots, replant it, them, and have a new tree able to produce an exact clone of the superior fruit from the cultivar coppiced to protect the DNA of the root plant. One root can produce hundreds of new trees every single one of which will be a clone of the original.

This form of propagation, unlike sexual propagation, produces clones of the root. If it's superior, every shoot cut from the coppicing is superior since it's a clone. What Redak is describing is undeniably symbolic of using this kind of propagation to protect the fruit of a superior humanity from being contaminated by sexual propagation that mixes, shatnez, thereby destroying the perfect fruit.

Brit milah represents cutting down the stump of a particular human cultivar, so that that perfect specimen doesn't get destroyed by sexual mixing. The stump is cut down, and a shoot comes up out of the root (i.e., prelapse ha-adam) of a superior (prelapse) humanity such that metzitzah signifies eating the fruit of the cultivar that's a cultivation of the superior human fruit represented by ha-adam prior to Genesis 2:21 and the creation of sexual propagation (which is the original sin since it destroys God's original, superior, cultivar).

What is it that blossoms forth from the sealing of this holy covenant? That the living God becomes our only God, our Rock in all the battles of life. . . [The] last blessing is also said over a cup, from which a few drops are placed into the mouth of the child, the foundations of whose life are here consecrated.

Rabbi Samson Hirsch, Horeb, p. 535.

​

John

 

[dybmh]

A full examination of the chapter as presented in Judaica Books of the Prophets makes it clear why in the Redak quote (as translated to English) the word "emanate" is used. Ironically, it also clarifies the so-called "brit milah connection."

I have that in my collection. I'll read it again. Thanks.

At Isaiah 11:1 Rashi says the "shoot" נצר "is symbolic of the royal scepter." The tribal scepter represents the male progenitor of the tribe. If the scepter is broken, it meas the patrilineal line of the tribe is cut off. But Genesis 49:10 tells us that the scepter (the patrilineal line of Davidic kingship through Judah, by way of Jesse) won't be cut off until, or before כי עד Shiloh (Messiah) comes.

1. . .The shoot alludes to the King Messiah, as Jonathan paraphrases. He will spring forth from the stem, or stump, of Jesse. When a tree is cut down, only the stump remains, and twigs spring up around it. Since Israel was exiled, and the kingdom ceased to exist, it was as though the tree was cut down. The prophet, therefore, announces that there is still hope for the House of David, and that from its roots and its stump, a new shoot will spring, a new king over Israel. Redak.

Ibid.

I got that. No problem-o.

Redak actually speaks of the "stump of Jesse" in line with the fact that when a tree is cut down (coppicing) twigs spring up around it. This springing up around the cut off stump is the key to the "brit milah connection" since in coppicing, the sexual stump of the tree is purposely cut down precisely in order to cause the root to send out a "shoot." A "shoot" is an identical clone of the root.

This is where it gets a little strained. Maybe I can imagine the bris as making each boy a clone of his Dad. I feel like all this is still leading to the same conclusion I've brought all along; the foreskin is deemed unpure, and it needs to be removed. Maybe that can be viewed as a form of cloning and propagation. I don't know.

In relation to future king in Isaiah 11, does the temple *need* to be hacked to a stump in order to bring the messianic era? I also don't know. And there's still the sequencing problem, which places the death of Jesus prior to the destruction of the temple.

So I'm still kind of like... where's the connection? Brit milah is kinda sorta like coppicing, but coppicing isn't emanation. An emanation cannot exist seperated from the source. The shoot from the stump of Jesse is kinda sorta like a king rising from the destroyed temple, but that isn't Jesus.

When a superior fruit is found on a tree, that tree is cut down to a stump precisely so that the "cultivar" (the DNA of the tree found in it's root) doesn't get mixed with other trees (sexual propagation) thereby contaminating the fruit of that superior cultivar. Rather than trying to producing more of these superior fruit trees through sexual propagation (which will change the DNA), the cultivator will, ironically, cut the tree down to a stump precisely so that it can't propagate sexually again.

Got it. The foreskin represents a contamination which needs to be removed. That's what I've been saying all along. But being circumcised isn't about protecting a superior race.

When the root realizes the sexual stump is dead, it sends out a "shoot" (נצר or צמח), or shoots, that grow into a new tree. The cultivator can then cut off the shoot, or shoots, replant it, them, and have a new tree able to produce an exact clone of the superior fruit from the cultivar coppiced to protect the DNA of the root plant. One root can produce hundreds of new trees every single one of which will be a clone of the original.

So not at all like brit milah anymore, and not an emanation either.

This form of propagation, unlike sexual propagation, produces clones of the root. If it's superior, every shoot cut from the coppicing is superior since it's a clone. What Redak is describing is undeniably symbolic of using this kind of propagation to protect the fruit of a superior humanity from being contaminated by sexual propagation that mixes, shatnez, thereby destroying the perfect fruit.

Undeniable? There really isn't any indication of superiority in Redak's comment. That's something you're adding. Also, the sort of prohibited mixing from procreation which you're talking about would be Kilayim, not Shatnez.

Brit milah represents cutting down the stump of a particular human cultivar, so that that perfect specimen doesn't get destroyed by sexual mixing. The stump is cut down, and a shoot comes up out of the root (i.e., prelapse ha-adam) of a superior (prelapse) humanity such that metzitzah signifies eating the fruit of the cultivar that's a cultivation of the superior human fruit represented by ha-adam prior to Genesis 2:21 and the creation of sexual propagation (which is the original sin since it destroys God's original, superior, cultivar).

And now I am officially waving at the John D Brey choo-choo train as it rolls on by. I have completely fallen off the caboose.

Here's the #1 problem with this logic which I mentioned earlier. Jews aren't the only ones who are commanded to be circumcised. Male slaves from any background are also commanded to be circumcised. So it can't be anything to do with maintaining a specific superior breed of human. That simply doesn't work.

The next issue is metzitzah as a representing propagation. That's just plain weird. You brought a quote from Rabbi Hirsch, looks to be snipped, emphasizing the drops of wine offered to the child as it's first taste of blessed joy as a member of the covenant. I know you want this to be blood, but it's not.

And the last issue is, I thought you objected to physiological explanations of ritual / spiritual practices, yet here we are making brit-milah into some from a human selective breeding program.