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Nehush-Tan the Malki-Tzaddik.

John D. Brey

Well-Known Member
Aaron's tannin תנין symbolizes a living, organic, priesthood, the levi-tical priesthood; the priesthood come from the tribe of Levi: the Levi-i-tan לויתן. His rod is Leviathan such that it swallows the priestly rods of Pharaoh's priests כשפ since the Leviathan is the largest of the living serpents.

But Moses' rod is different in that, as we learn latter in the narrative, it is a wooden rod, like Aaron's, but it represents a divine priesthood, such that it is eventually given a foreskene of brass; it's a dry branch whose outer skene is made up of heavenly priests, the seraphim (the burning angels): a burning bush if you will.

When Moses protests to God on Horeb that Israel won't believe God has appeared to him (Exodus 3) God turns Moses' rod into a portable burning bush: a wooden rod whose foliage is made up of burning heavenly priests, seraphim. Moses' rod, latter revealed as "Nehushtan" (heavenly-priest, brass-serpent) is a portable Mount Sinai that follows the tribes on their path to the Holy Land. Moses brings the burning bush with him in his right hand as Nehush-tan.

The thread on Aaron's rod noted a distinction, as stated above, between Aaron's organic rod, representing not a divine priesthood, but merely the highest human priesthood, versus Moses' rod, that, since it's related to "brass," i.e., metal, non-organic material, represents a heavenly order of sanctity and power much higher than the sanctity and power of Aaron's rod. Since the distinction between Aaron's rod and Moses' rods leads directly toward the order of Malki-Tsaddik, it's interesting that Rabbi Samson Hirsch notes a similar distinction between Mechizedek as the "priest of God the most high," versus what will become the priests of Judaism, whom, Rabbi Hirsch says worship not merely the highest of the heathen gods, per Melchizedek, but a God who is of another order altogether than the heathen gods of Abraham's day.

Rabbi Hirsch claims even in his righteousness, Melchizedek only recognized Abraham's God as the highest of the gods of the heathen and not as a God from an order unrecognized by any man until Abraham's day.

These two concepts ----צדק and שלום ---- comprise the essence of Judaism's whole message to humanity. But in Malki Tzedek's time, all this was fulfilled only in its own special sphere. The one and only God of Judaism was considered merely the highest of the [heathen] gods . . ..

The Hirsch Chumash, Bereshis 14:18.


John
 

John D. Brey

Well-Known Member
The thread on Aaron's rod noted a distinction, as stated above, between Aaron's organic rod, representing not a divine priesthood, but merely the highest human priesthood, versus Moses' rod, that, since it's related to "brass," i.e., metal, non-organic material, represents a heavenly order of sanctity and power much higher than the sanctity and power of Aaron's rod.

In numerous threads (become essays), most notably, Nehushtan the Prototype Menorah, it was argued that notwithstanding the silence of the sages, as well as the alleged experts in exegesis, nevertheless it's a biblical fact of no small import that in Numbers 21, Nehushtan is not merely a branch or rod Moses picks up off the ground in order to nail a bronze serpent to it. "Nehushtan" is merely the name eventually given to the self-same rod or staff Moses has with him when he first spies the Lord on Mt. Horeb, and then carries at his right hand at every other important stop throughout the exodus.

When God tells Moses to cast his rod to the ground, at which time it transforms into a serpent נחש, God informs Moses that now, with that serpent-rod, Moses possesses a portable burning-bush theophany that will follow him and Israel throughout their sojourn in the desert of exodus acting as judge, jury, executioner, friend and foe, field-general, and savior, all along the way.

Neither the Jewish sages, nor the Christian exegetes, surmise, even at this late date, that one and the same rod plays the staring role when Moses throws it into the bitter water to sweeten it (Exodus 15:25), and then lifts it to defeat Amalek (Exodus 17:9), after which he turns it into an altar, Yaweh Nissi (Exodus 17:15), only to blossom when Aaron is christened as the head of the priesthood (Numbers 17:8), finally being overlaid with a bronze fore-skene (Numbers 21:8). This blind ignorance on the part of the religious authorities seems quite literally beyond belief since almost nothing appears as obvious, and foundational to the entire narrative, as the fact that every one of these episodes stars the same rod, staff, or branch. It's as though Rome and Jerusalem are conspiring even now to keep the Testimony of the Lord silent so that the theological virtuosi in Rome and Jerusalem get to act as the mouthpiece of God having nailed the first one shut or else wrapped it in a bronze straight-jacket.



John
 
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John D. Brey

Well-Known Member
That neither the Jewish sages, nor the Christian exegetes, surmise, even at this late date, that one and the same rod takes the staring role when Moses throws it into the bitter water to sweeten it (Exodus 15:25), and then lifts it to defeat Amalek (Exodus 17:9), after which he turns it into an altar, Yaweh Nissi (Exodus 17:15), only to blossom when Aaron is christened as the head of the priesthood (Numbers 17:8), finally being overlaid with a bronze fore-skene (Numbers 21:8), well it's fair to say this blind ignorance on the part of the religious authorities seems quite literally beyond belief since almost nothing appears as obvious, and foundational to the entire narrative, as the fact that every one of these episodes stars the same rod, staff, or branch. It's as though Rome and Jerusalem are conspiring even now to keep the Testimony of the Lord silent so that the theological virtuosi in Rome and Jerusalem get to act as the mouthpiece of God having nailed the first one shut or else wrapped it in a bronze straight-jacket.

As noted in the thread on Aaron's rod, there's a fundamental distinction between Aaron's rod turning into a tannin תנין "serpent," versus Moses' rod turning into a nachash נחש "serpent." The former is a part of the natural order of the animal kingdom (Aaron's rod representing the greatest of the serpents, Levi-a-tannin) while the latter is emblematic of an order of angelic priests known as "seraphim" שרפים.

In Exodus 7:15, God tells Moses that when he (Moses) confronts Pharaoh, he's to take with him the rod which was turned into a "serpent." In the King James translation, the reader is made to assume the text is talking about the same rod that turned into a serpent just a few verses earlier when Aaron cast it before Pharaoh. But in the Hebrew, Aaron's rod turns into a natural serpent, a tannin תנין, while when God tells Moses to take the rod that turned into a serpent, the word "serpent" is "nachash" נחש, and not "taninn" תנין. . . God is telling Moses to bring the rod he had on Mt. Horeb, and not Aaron's priestly rod, since on Mt. Horeb Moses' rod turned into a "nachash" נחש, not a "tannin" תנין.

Those aware that the "serpent" in the garden is an angelic phenomenon would note that the word used to speak of the angelic serpent in the garden is "nachash" נחש, and not "tannin" תנין. A "nachash" is a seraph שרף associated with the seraphim שרפים.

As noted in the Aaron's rod thread, in Hebrew symbolism, metal, being non-organic, represents deity, heaven, the gods, or God. The sacred appurtenances in the temple are made mostly of gold, silver, or bronze; sometimes overlaying wood, ala Nehushtan. For instance, the ark of the covenant is wood overlaid with gold, part of which is (the gold) in the shape of angelic cherubim.

Since wood is organic, and represents the terrestrial world order, while metal is non-organic, representing the divine order, overlaying wood with gold creates "shatnez," which is a material forbidden to all but the priests. Shatnez is the material used to adorn priests. It's most often comprised of wool and linen such that it's comprised of two different kingdoms, animal, and plant. Nevertheless, the animal and plant kingdom dichotomy, pales in comparison to wood and metal since the latter is a divergence between organic and non-organic whereas wool and linen both come from living organisms. Brass is unique in relation to gold and silver in that it's itself a Duke's mixture of metals such that not only is it non-organic but it requires mixing of natural, non-organic, materials.



John
 
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John D. Brey

Well-Known Member
Those aware that the "serpent" in the garden is an angelic phenomenon would note that the word used to speak of the angelic serpent in the garden is "nachash" נחש, and not "tannin" תנין. A "nachash" is a seraph שרף associated with the seraphim שרפים.

Ironically, in the scripture where God commands Moses to manufacture Nehushtan (Numbers 21:8), God says nothing about making a "serpent" נחש (nachash). He tells Mose to make himself a "seraph" שרף and and set it on the banner נס. God says nothing about a "serpent" נחש (nachash) nor a "serpent" תנין (taninn). It's Moses who interprets God's command to make a "seraph" שרף as an order to make a "serpent" נחש (nachash).

It gets worse when the reader realizes that God doesn't say a thing about what to make the seraph שרף out of. Moses determines to make it out of "brass" נחש, which, the word "brass," is, ironically, the same word used for the "serpent" rod of Moses: נחש.

Then it gets even worser.

The name later given to Moses' seraph שרף, made of brass נחש, is "Nachash-taninn." In Hebrew that's: נחש–תנין. It's a combination of the Hebrew word for Moses' angelic priest, the seraph שרף, called "nachash" in the Garden, and on Mt. Horeb, with the name of Aaron's natural-born snake called "Levi-tannin." What Moses undeniably does in Numbers 21 is to combine his and Aaron's rod into one phenomenon whose name ---- נחש–תנין---- (Nachash--Tannin, otherwise pronounced "Nehushtan") is the key to the puzzle that's the Gordian-knot of Jewish primogeniture.



John
 
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