Rosary.

[John D. Brey]

. . . The last few threads have made it evidently clear that every rosary thread has its thorn. The last few threads reveal the thorny truth that without a communally comprehensive understanding of religious symbols, comparatively little can be done with comparative religious studies. ----- Unification of symbols results in a poke in the eye for the unifier where the symbols themselves have become encrusted idols and not stepping stones. When I step on religious symbols, as though they're a staircase to heaven, a staircase leading to the face of God, I'm treated not as someone seeking unity of symbolic concepts but as a con artist and iconoclast. . . Nothing is further from the truth.



John

ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
רוח
ח
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ג ז ע​

 

[John D. Brey]

. . . The last few threads have made it evidently clear that every rosary thread has its thorn. The last few threads reveal the thorny truth that without a communally comprehensive understanding of religious symbols, comparatively little can be done with comparative religious studies. ----- Unification of symbols results in a poke in the eye for the unifier where the symbols themselves have become encrusted idols and not stepping stones. When I step on religious symbols, as though they're a staircase to heaven, a staircase leading to the face of God, I'm treated not as someone seeking unity of symbolic concepts but as a con artist and iconoclast. . . Nothing is further from the truth.



John

ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
רוח
ח
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ג ז ע​

Wikipedia associates the rosary with the Latin rosarium, and claims it represents a "crown of roses" or a "garland of roses" such as might be worn about the neck. The first thorny addendum to my statement concerning the symbolism of the rosary came when someone said: "The Sign of the Cross isn't made over the heart, but forehead, navel, and shoulders." ----- Sigh.

For reasons that are a thread in themselves, "crossing" oneself, is making a cross on one's body that's centered on the heart. The hand begins at the head, moves down toward the other seminal part of the body (where the kundalini resides, where the serpent is found) then moving the hand toward one shoulder/hand, and then the other, making a cross right across (so to say) the heart.

In symbolism that's itself a thread, the movement from the head to the area that's the other fountainhead of the male body, symbolizes something like the revelation archived with a thorny crown on the lower center of a man's body (during ritual circumcision), becoming cognitive knowledge on the other seminal part of the male body, his head, the seat of his cognition. The thorny crown of brit milah (the circumcision scar that's like a crown of thorns on the flesh) uncovers the "corona" that's the crown created by God when he designed the original human body. That crown is covered up with flesh (uncircumcision) so that the supernal crown, the corona, is invisible until brit milah (ritual circumcision).

As was stated in response to the statement (about the cross not being associated with the heart), "The shel yad is a visible manifestation and glorification of a terrible miss-interpretation that carries over to the rosary."

There's a horrendous miss-interpretation of scripture that leads to the entire concept of the head and hand tefillin. This grotesque error so muddies the water of Jewish and Christian theology and symbolism that almost nothing can be gained by studying the rosary, and it's representation to the tzitzit, or the tefillin, without correcting an error so entrenched that undoing the knotty thread of that error will be read as trying to untie one of the knots on the sacred tzitzit, or spilling the beans, or beads, as it were, on the sanctified rosary.

Only a fool would be ignorant of the reward such an undertaking will receive at the hands of sworn idolaters. Even a fool wouldn't go there. We, on the other hand, shall.



John

ד׳

חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
רוח
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ג ז ע​

 

[John D. Brey]

For reasons that are a thread in themselves, "crossing" oneself, is making a cross on one's body that's centered on the heart. The hand begins at the head, moves down toward the other seminal part of the body (where the kundalini resides, where the serpent is found) then moving the hand toward one shoulder/hand, and then the other, making a cross right across (so to say) the heart.

Though we shant here start the thread about "crossing oneself," it's difficult not to double-cross the original topic and touch on this symbolism in hopes that it will lend itself to the larger topic which is the grotesquery of the miss-interpretation of scripture that leads to the head and hand tefillin.

As formerly stated, the point of "crossing oneself" is the idea of unveiling the meaning of two theological crowns, the thorny crown, and the supernal crown, which, the latter, is represented in Catholic iconography by the "halo" over the actual head in order to represent the glowing corona seen for the first time, known to be there for the first time, at ritual circumcision, when the flesh covering the corona is removed. Jesus is the first Jew to wear a "halo" above his thorny crown since he is the Jew who's death, on the cross, unites the two seminal areas of a man's manhood, that unity occurring when what the Jews sees at the bris, is seen by all mankind at the crucifixion. The thorny crown comes before the crown of glory, the corona, or halo.

The cross is the unification of the two crowns below, but above. As below, so above. The corona (the fleshly halo) doesn't exist on the male body, so far as visual evidence is concerned, until the removal of the covering-flesh that hides the supernal corona, the halo, the crown of glory above, unknown until the crown of thorns below.

The meaning of the two crowns below, affixing a crowny thorn to reveal the corona, is unknown to the Jew until the cross. At the cross the meaning of the thorny crown, as the requirement for unveiling the supernal crown, the corona below, and the halo above, is revealed to all the world.

That one person, perhaps you there in the world-to-come, who has an inkling concerning the foregoing, if you will, or did, might still wonder about the hand going over to the two shoulder/hands in the process of creating the cross on the heart of the human body? Which is to say that symbolically, the head is where the two crowns below is revealed above so that moving the hand from the seat of cognition (where the thorny crown was placed to illumine the halo, the second crown, that actually came before the first crown) can signify pointing from the crown of thorns, and the halo, down to the thorny scar, and the corona, to say, as is being said: "Heh . . . now you know what that cutting, that scar, and the crown God created before the foundation of the world, signifies."

But what about the other two actions associated with revealing the cross over the heart, and the cross over the heart revealing the Jewish chok, decree, of ritual circumcision? If the first action is pointing down to the symbol of the crown of thorns, and the halo/corona revealed in the manufacture of the thorny crown (to make cognitively relevant what is formerly ritual without reality), then what does it mean when the hand, after pointing to the Jewish sign of the covenant, immediately points to the left shoulder/hand, and then the right? And why do the Jewish sages say you should at one point have the tzitzit in the left hand, and at another the right?

In ancient symbolism, the kundalini, the serpent associated with the Genitiles, and their deliverer, desires to climb the stump of the human body in order to enter into the cognizance of the human mind. The enlightened ancients considered the moment that the kundilini made it to the mind, the head, cognizance of the phallus, and the rituals surrounding it, it's genesis, and exodus from God, the crowning moment of human enlightenment. The person enlightened in this way is a sage greater than the prophet (Wolfson), in that the prophet produces the symbols while the enlightened sage interprets them.

As the serpent climbs the stump of the human body he turns the human body into Nehustan, which, a careful exegete, knows, from simple statement of scripture, represents the thorn-bush where Moses received enlightenment from the burning bush. The scripture is patently clear that the thorn-bush where Moses spied God is made into a portable emblem of God's presence, a portable theophany, by the turning of the stump in Moses' hand into a serpent, the kundalini.

Moses later reveals this symbol when he wraps a copper (burning) serpent around his wooden rod in order to bring salvation (Yeshua) to the sinful children of Israel.

God informs Moses that Nehushtan, the kundilini climbing the rod of the human body to give enlightenment must be first held in his left hand. An so we see on the profane shel yad the serpent winding his way up the left arm of the Jew, who's oblivious to his presence, or even the symbolism of the shel yad's presence as it winds up his left arm.

God tells Moses to place the portable theophany, that's in his left hand, into this bosom, where it turns into the leprous messianic figure that Israel rejects because of his poverty and the poverty of symbolism hidden in the idolatrous nature of the shel yad and the shel rosh.

Moses, knowing his children, tells God that they won't accept a leprous messiah, that they're all about worldly power, prestige, and their own personal glorification, ethnic pride in being the natural-born, no need for a rebirth, sons of Abraham. Moses fears revealing the leper messiah to a still worldly, unenlightened, people. So God tells him to take the left hand, in the bosom, the heart, and remove it from the bosom, to the right shoulder/hand, where the leperous messiah, sent to the bosom of the Father, died, destroyed, will be restored, raised, without his leprosy, as the right hand of God, where God's very Presence will be revealed. God says that if (the editorial if) Israel rejects the leper messiah, they will not reject him when he's restored to his place of glory (tiferet).

Crossing oneself is found in the Tanakh, and represents the kundilini rising up the pole, creating Nehustan, the Judge of God, with the power of death over anyone unelightened, as he strives toward cognition of the things of God, by reaching the head, the mind, where cognition, enlightenment, takes place.

The first motion speaks of cognition of the kundilini, the serpent, the phallus, his purpose, and the eventual destruction of the serpent kundilini in the moment of enlightenment when the serpent on the rod is lifted, in Jerusalem, to call all enlightened ones to worship in the holy city.

The second motion points to the left hand, Gevurah, the Judgment of God, the power of death, the serpent's power. And the last motion, the third motion, the Spirit of truth, the holy spirit, points to the right hand of Adam Kadmon, the divine man, which is hesed, Grace, forgiveness, freedom from death, enlightenment concerning the freedom from death, which, as the last motion, has created the Cross, over the heart, which, beyond belief, literally beyond belief, creates "tiferet" dangling over the heart of Adam Kadmon on the sefirotic tree that enlightened Jews recognize as the symbol of the highest Jewish understanding of scripture, the highest Jewish enlightenment.

On the sefirotic tree, one and only one of the sefirah, is not part of the body of Adam Kadmon, the divine man. It's called "tiferet" and means "glorious ornament," such that when Adam Kadmon "crosses" himself, as the Roman Catholic crosses himself, he creates the glorious ornament, tiferet, dangling over the bosom of the Divine man.



John

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חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
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ג ז ע​

 

[John D. Brey]

Though we shant here start the thread about "crossing oneself," it's difficult not to double-cross the original topic and touch on this symbolism in hopes that it will lend itself to the larger topic which is the grotesquery of the miss-interpretation of scripture that leads to the head and hand tefillin.

וביום השמיני ימול בשר ערלתו. Elsewhere (Collected Writings, vol. III), we explained the meaning of מצות מילה [mitzvot milah, ritual circumcision] as the subordination of sensuality to God's Torah. Mastery over the body and its moral sanctification have already been prescribed as the basic code of the people of the God of Abraham (Bereshis 17). Scripture here repeats this mitzvah for two reasons: (a) to show the connection between מילאה [ritual circumcision] and טומאת לידה [tumat nidah, ritual impurity of the niddah] which is discussed in the preceding verse and which was introduced only at the giving of the Torah: (b) to clarify that מילה [milah, ritual circumcision] performed at its proper time suspends the laws of שבת, and that מילה suspends the laws of צרעת [sarrat, leprosy], which are discussed in the next chapter. These mitzvos (שבת and צרעת), too, were introduced only at the giving of the Torah.

As regards the connection between מילה and טומאת לידה, this is the rule: כל שאמר טמאה לידה נימול לשמונה, וכל שאין אמו טמאה לידה אין נימול לשמונה (Shabbos 135a). In the above mentioned article (Collected Writings, vol. III, p. 96ff.) we discussed this rule as well. We noted there that seven days of טומאה conclude a period marked by a condition that must be overcome: A person ceases to be an unfree created being (symbolized by the number six) and becomes a human being endowed with freedom (symbolized by the number seven); and he attains this only through a covenant with God. On the eight day he is reborn for the Jewish mission. This rebirth is on the basis of man's innate Godly freedom, for the sake of a higher level of freedom, a higher calling. The eighth day is a repetition of the first day, the day of physical birth, on a higher level----the beginning of a higher "octave," as it were. The compelling force of nature---which is manifest in the mother and her son at the physical birth----brings the mother the seven days of טומאת לידה, and, as regards the son, requires in ordinary cases the passing of seven days before fulfillment of מצות מילה [mitzvot milah, ritual circumcision).

By contrast, if the mother is not Jewish בשעת לידה and so does not contract טומאת לידה [tumat niddah, ritual impurity], it is the מילה [milah, ritual circumcision] ---and not the birth----that connects the son to Judaism. Accordingly, the מילה by itself constitutes a new beginning of life, unconnected with what came before; the connection with the physical birth is no longer pronounced. . . it dispels the notion that מילה is a procedure to prevent disease, or is a heathen cultic rite (see ibid.). . . Israel is the eighth work of creation, joining the seven works of creation of the world.

The Hirsch Chumash, Sefer Vayikra, 12:3.​

In this one passage, from Leviticus chapter 12, Rabbi Hirsch confirms most of what's being implied in this thread. As a bonus, he states, as was stated in the thread concerning metzitzah b'peh, that, as was stated there, circumcision, against what Maimonides implies, has nothing to do with preventing disease, as it has nothing to do with pagan cult rites, " . . . it dispels the notion that מילה is a procedure to prevent disease, or is a heathen cultic rite." -----Brit milah is about being born-again, plain and simple:

A person ceases to be an unfree created being (symbolized by the number six) and becomes a human being endowed with freedom (symbolized by the number seven); and he attains this only through a covenant with God. On the eighth day he is reborn for the Jewish mission. This rebirth is on the basis of man's innate Godly freedom, for the sake of a higher level of freedom, a higher calling. The eighth day is a repetition of the first day, the day of physical birth, on a higher level----the beginning of a higher "octave," as it were. . . Accordingly, the מילה by itself constitutes a new beginning of life, unconnected with what came before; the connection with the physical birth is no longer pronounced.​

As he stated it in his Collected Writing, III, he states it again here: circumcision ritualizes being born-again, rebirth, such that the person born-again on the eighth day is a "new man" and not just an addendum to the physical birth. The new man, the Jew, is a spiritual man, grafted onto the physical root (the old man born physically) as a master planter plants his prized branch on a ******* root knowing that the ******* nature of the hearty root will have no affect on the fruit produced by the prized branch.

In grafting, a prized branch can be grafted onto any root, no matter how profane, and it will have no affect on the production of the fruit. The Gentile man, the physical man, born first, through the original sin, phallic sex, will have no part in the production of the Jewish fruit, come from the branch grafted onto the physical root, on the eighth day. Which is where Rabbi Hirsch, blessed be his name, backs himself into the corner his incomplete Judaism forces him to go.

Even when Rabbi Hirsch feigns ignorance, or blindness, concerning his own statements, he shines a great light, bless his dear heart. Rabbi Hirsch, unlike William Shatner, refused (in his attempt to save modern Judaism from its inherent errors) to boldly go where no Jew has gone before. We, on the other hand, shall go there. Though we shant be accompanied by William Shatner, we will, I am sure, be captained by the concept of Shatnez, which, as will be seen by all, be Rabbi Hirsch's greatest undoing. Shatnez is the key to the tzitzit, its symbolism and meaning, and is thus a foundational key to the entire scripture.



John

ד׳
חכמה עצה דעת רוחויראתד׳וגבורהובינה
רוח
רוח
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ג ז ע​

 

[John D. Brey]

As he stated it in his Collected Writing, III, he states it again here: circumcision ritualizes being born-again, rebirth, such that the person born-again on the eighth day is a "new man" and not just an addendum to the physical birth. The new man, the Jew, is a spiritual man, grafted onto the physical root (the old man born physically) as a master planter plants his prized branch on a ******* root knowing that the ******* nature of the hearty root will have no affect on the fruit produced by the prized branch.

In grafting, a prized branch can be grafted onto any root, no matter how profane, and it will have no affect on the production of the fruit. The Gentile man, the physical man, born first, through the original sin, phallic sex, will have no part in the production of the Jewish fruit, come from the branch grafted onto the physical root, on the eighth day. Which is where Rabbi Hirsch, blessed be his name, backs himself into the corner his incomplete Judaism forces him to go.

Even when Rabbi Hirsch feigns ignorance, or blindness, concerning his own statements, he shines a great light, bless his dear heart. Rabbi Hirsch, unlike William Shatner, refused (in his attempt to save modern Judaism from its inherent errors) to boldly go where no Jew has gone before. We, on the other hand, shall go there. Though we shant be accompanied by William Shatner, we will, I am sure, be captained by the concept of Shatnez, which, as will be seen by all, be Rabbi Hirsch's greatest undoing. Shatnez is the key to the tzitzit, its symbolism and meaning, and is thus a foundational key to the entire scripture.

In a statement that seems to be the source for Rabbi Hirsch's quotation from Leviticus 12:3, he says:

Therefore, the physical birth of the child is completed on the seventh day. The eighth day, the octave of birth, as it were, repeats the day of birth, but as a day of higher, spiritual birth for his Jewish mission.

Collected Writings III, p. 111.​

Immediately after this statement, Rabbi Hirsch moves into his discussion of the tzitzit:

Of all the Divine commandments which we will attempt to examine in the present study, none has a more obviously symbolic character than does the commandment of tzitsith. The Divine Law itself has set down the meaning and content of this commandment in unambiguous terms. There can be no doubt about the message to be conveyed by the fringes we are to attach to our garments . . ..​

Amen. . . And yet there is doubt in the minds of Jews. So lets see where Rabbi Hirsch goes with this:

As has been quoted throughout this thread, Rabbi Hirsch compares the tzitzit to a "sprout" a "blossom" even a branch. And he connects this branch, or blossom, to ritual circumcision by means of the eight strings of this branch, or blossom, or sprout (the tzitzit). So we're not surprised to read, in the Horeb, p. 535, Rabbi Hirsch saying, in a discussion of brit milah, ritual circumcision, which he just said is rebirth, the day of being born-again, which, amazingly, he points out is not directly a part of the physical body born first from the mother:

The מילה [milah, ritual circumcision] proclaims the full significance of the sealing of the covenant . . . What is it [then] that blossoms forth from the sealing of this holy covenant? That the living God becomes our only God . . ..​

Rabbi Hirsch is channeling, unconsciously, great Jewish truths not apparent to his conscious mind. He knows the ritual cutting removes the unworthy branch. He knows that the tzitzit represents the worthy branch that "blossoms" when the ritual circumcision מילה takes place. And he asks the pertinent question: What is it that blossoms forth after the removal of the unworthy branch? His answer is breathtaking in context: That the living God, versus some other God, the invisible God of monotheism . . . get this . . . become our "only God." Subconsciously Rabbi Hirsch, as will be shown more clearly, is channeling the Christian Gospels by implying that when the old branch is removed, brit milah, a new branch will "blossom" (literally the Heb. tzitzit) to replace the old branch.

But just here is where Rabbi Hirsch can no longer boldly go, precisely because it's where no Jew has gone before and not experience a conversion event. Rabbi Hirsch's statement, as can be proven by other statements of the great Rabbi, implies that only at brit milah, does the monotheistic God of Jewish theology, become the Living God, who, and it's hard to believe Rabbi Hirsch says this, now, just here, in the Presence of this theophany, becomes Echad, the God of the Shema, the One and only Living God.

Rabbi Hirsch's inability, like yours too, if you're a Jew, who can't boldly go where no Jew has gone before, to swallow what metzitzah b'peh represents, ritually, symbolically, forces the great Rabbi to eat his words, rather the fruit from the blossom "grafted" (not grown) from the original root of the original body, born the first day, to the mother.

Frightened of where his study is taking him, Rabbi Hirsch slams on the Enterprise's breaks as he tells Scotty to reduce the study from warp speed:

And now, examine these "sprouts" upon your garments. Although God's law bids you knot them, and knot them firmly to your garment, קשר עליון דאורייתא, they are, nevertheless, merely threads of the same kind of material as that from which your garment has been woven. . . The sole purpose of this commandment is to act as ציצת [tzitzit], to develop your human nature to the highest level of perfection.​

He's lying to himself, and to his theology, and he knows it, and gives us a Freudian key letting us know he knows it. And we'll see soon enough that he knows it:

It does not seek to accomplish anything else than what is already part of your original vocation as a human being. Its observance does not make you into anything else but a human being, a human being at its best, achieving your highest potential as man.​

This statement comes immediately after stating that the purpose of the tzitzit is to develop your human nature to the highest level of perfection. But who would think otherwise? Why the need to make the statement that follows? Why point out that it's observance doesn't make you into anything else but a human being? Why do you think Rabbi Hirsch finds it necessary to clarify something no Jew would think about anyway? I mean what on earth could a human being become, achieve, other than the highest potential of man?

Rabbi Hirsch makes his statement for many reasons. One is the fact that he has stated that circumcision is "rebirth," being "born-again," and that it is something new, not a mere addendum to the physical human being born the first day. He claims circumcision is a "spiritual" rebirth, and not something born out of the physical birth. Well naturally the physical birth is the birth of the natural man, the normal human being. And Rabbi Hirsch is explicit, in his Collected Writings III, and his Chumash, at Leviticus 12:3, that what is born-again on the eighth day is not merely the highest attainment of the natural born man, but something spiritual, a higher octave than the physical.

See why Rabbi Hirsch felt the necessity to clarify himself even though his clarification was a nullification of his own words? He says rebirth on the eighth day is a higher octave of existence than the normal human being born physically, and that the new birth is not a mere addendum to the first, natural, birth. Then he says that the tzitzit, which spouts from the ritual cutting off of the natural branch, that gave birth to the normal human being, doesn't make you anything else but a natural born human being.

Rabbi Hirsch, writing in Christian Germany, realizes he's throwing around the word "rebirth" and "born-again" in a context where it means becoming not just the highest natural born man, but a new man born-again into a wholly new spectrum, octave, that Paul, 2 Corinthians 5:17, claims makes one a "new spiritual species" completely other than the natural born man.

But this, the Rabbi's conscious hollers, is unJewish! You can't graft a spiritual species onto a physical species without breaking the most comprehensive symbol of the entire Torah: shatnez.

Rabbi Hirsch is patently clear that shatnez represents the prohibition against unlawful mixing of species. He claims the mixing of plant, linen, and animal, wool, merely represents the mixing of unlike things which God separated into individual kingdoms and species. Shatnez forbids tampering with God "natural" seemingly "original" order, as it's come down to us.

Timber trees which do not bear fruit may be grafted onto one another, but not to fruit trees, or vice versa.

Horeb, p. 284.​

The natural born man, who cannot produce spiritual fruit, cannot be grafted onto the spiritual man, nor can the spiritual man be grafted onto the natural born man. Not by natural law, as exemplified by shatnez. . . Which is where and why Rabbi Hirsch tries desperately to overrule himself by claiming the tzitzit blossoming doesn't represent anything other than your natural vocation, the natural vocation of the natural born man.

But Rabbi Hirsch is barking up the wrong tree when he speaks of the tzitzit as producing the same thing as the branch that must be removed before the tzitzit can be, get this, "grafted," and it is, with a permanent knot, to the old garment representing the cover God gave to the sinful man. The new branch, is grafted onto the old garment, against everything the written Torah is about, the natural God's natural law, as exemplified by the order inherent to the natural world.

The מילה [milah, ritual circumcision] proclaims the full significance of the sealing of the covenant . . . What is it [then] that blossoms [tzitzit] forth from the sealing of this holy covenant? That the living God becomes our only God . . ..​

The natural god of monotheism, who modern Judaism makes the creator of the natural world, and whose laws are seemingly beyond repute, natural to the natural mind, becomes, at circumcision, something horrifying, something new, revealed at the sealing of the covenant, the grafting of the tzitzit to blossom in the place of the former flesh, has the result, of making the Living God become our only God, Echad, the Shema. Our only God. Echad. These are the Rabbi's words. More than one God principle becoming unified into one Living God, at the cutting off of the natural man's source, at the blossoming of the new man, the Jew, born unnaturally, from the blood of the natural man---hood, to become a new spiritual species.

Which is where techelet comes in, and where Rabbi Hirsch tunes out, of his own study, for reasons that are so far, patently clear.



John

 

[John D. Brey]

Which is where techelet comes in, and where Rabbi Hirsch tunes out, of his own study, for reasons that are so far, patently clear.

. . . God does not wish you to follow the course prompted by your heart or your eye, and so He has given you a means whereby in the present, visible world you will always have a visible reminder of God---Himself invisible . . . Him who is Invisible, and the word of the Invisible revealed in the past have imposed upon you a higher obligation----in short, a means which directs your attention from the visible to the invisible and brings the past palpably before you in the present. This means is the tzitzith (ציצית); indeed, it is called ציצית from the root meaning "to appear in visible form.". . He who observes the duty of tzitzith well will reach to behold the face of the Omnipresent God.

Collected Writings III.​

The natural man can't see the face of the Omnipotent God without dyeing [sic]. And the old law, of the old god, the old name, is more than willing to see to the death of anyone trying to break his natural born laws in order to sneak a peak behind the veil that covers up a cover up of biblical proportions. Sadly, Rabbi Hirsch is committed to serving the natural god and the natural laws. So in a discussion of the tzitzit, this knowledgeable Rabbi, one of the best, says this, and he says it immediately prior to claiming the tzitzit doesn't call the natural born Jew to a new calling other than being a natural born human being:

And now, examine these "sprouts" upon your garment. Although God's Law bids you knot them, and knot them firmly [permanently] to your garment, they are, nevertheless, merely threads of the same kind of material as that from which your garment has been woven. The sole purpose of this commandment is to act as tzitzit, to develop [blossom] your human nature to the highest level of perfection [afforded a natural born man under the natural born law].​

There's a white lie here. And it's a bloody white lie. Since the tzitzit, before Israel's condemnation from God, i.e., the destruction of the Temple, was not "the same material as that from which your garment has been woven." -----It was a priestly material, made from the unlawful mixing of two kinds of material, wool (animal), and linen (plant). ------The tzitzit, the true tzitzit, transgressed the law that Rabbi Hirsch's theology refuses to transgress because Rabbi Hirsch's own tzitzit was made from the same material as the natural garment (tallit) he wore.

Like every other Jew, after God removed the Temple, Rabbi Hirsch's tzitzit is a profane, natural product, without the techelet, the blood of God, that allows the transgression of the natural born law . . . that Rabbi Hirsch, and all modern Jew's, refuse to transgress, even to become the new man, the old tzitzit proclaimed, from the top of the mountain, and from the fringe lunatics implie has no meaning deeper than the wearing of the tallit.

Without the techelet, the true tzitzit can't be worn, such that we see that the natural born Jew can't decipher the deeper spiritual things without wearing the deep red techelet-doused-tzizit he falsely reads as blue. The Jew who doesn't wear techelet can't see past the natural born law that imprisons him to worship the god of the natural world, which he thinks of as the Living God, whom he relates to heaven, the sky, blue, rather than red, blood, adamah, earth.

To see deeper into the sad state of those who've lost the recipe for techelet, and thus the cipher to seeing deeper than the natural born law, born of the nature god, it would be necessary to understand the nature of techelet, which is the most unnatural color, and product, in the natural world.



John

ד׳

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

ג ז ע​

 

[John D. Brey]

. . . God does not wish you to follow the course prompted by your heart or your eye, and so He has given you a means whereby in the present, visible world you will always have a visible reminder of God---Himself invisible . . . Him who is Invisible, and the word of the Invisible revealed in the past have imposed upon you a higher obligation----in short, a means which directs your attention from the visible to the invisible and brings the past palpably before you in the present. This means is the tzitzith (ציצית); indeed, it is called ציצית from the root meaning "to appear in visible form.". . He who observes the duty of tzitzith well will reach to behold the face of the Omnipresent God.

Collected Writings III.​

The natural man can't see the face of the Omnipotent God without dyeing [sic]. And the old law, of the old god, the old name, is more than willing to see to the death of anyone trying to break his natural born laws in order to sneak a peak behind the veil that covers up a cover up of biblical proportions. Sadly, Rabbi Hirsch is committed to serving the natural god and the natural laws. So in a discussion of the tzitzit, this knowledgeable Rabbi, one of the best, says this, and he says it immediately prior to claiming the tzitzit doesn't call the natural born Jew to a new calling other than being a natural born human being:

And now, examine these "sprouts" upon your garment. Although God's Law bids you knot them, and knot them firmly [permanently] to your garment, they are, nevertheless, merely threads of the same kind of material as that from which your garment has been woven. The sole purpose of this commandment is to act as tzitzit, to develop [blossom] your human nature to the highest level of perfection [afforded a natural born man under the natural born law].​

There's a white lie here. And it's a bloody white lie. Since the tzitzit, before Israel's condemnation from God, i.e., the destruction of the Temple, was not "the same material as that from which your garment has been woven." -----It was a priestly material, made from the unlawful mixing of two kinds of material, wool (animal), and linen (plant). ------The tzitzit, the true tzitzit, transgressed the law that Rabbi Hirsch's theology refuses to transgress because Rabbi Hirsch's own tzitzit was made from the same material as the natural garment (tallit) he wore.

Like every other Jew, after God removed the Temple, Rabbi Hirsch's tzitzit is a profane, natural product, without the techelet, the blood of God, that allows the transgression of the natural born law . . . that Rabbi Hirsch, and all modern Jew's, refuse to transgress, even to become the new man, the old tzitzit proclaimed, from the top of the mountain, and from the fringe lunatics implie has no meaning deeper than the wearing of the tallit.

Without the techelet, the true tzitzit can't be worn, such that we see that the natural born Jew can't decipher the deeper spiritual things without wearing the deep red techelet-doused-tzizit he falsely reads as blue. The Jew who doesn't wear techelet can't see past the natural born law that imprisons him to worship the god of the natural world, which he thinks of as the Living God, whom he relates to heaven, the sky, blue, rather than red, blood, adamah, earth.

To see deeper into the sad state of those who've lost the recipe for techelet, and thus the cipher to seeing deeper than the natural born law, born of the nature god, it would be necessary to understand the nature of techelet, which is the most unnatural color, and product, in the natural world.



John

ד׳

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

ג ז ע​

The techelet doused/dyed tzitzit is the blossom, the Branch, grafted on, permanently (once saved always saved) when the natural flesh, of the natural birth, is ritually removed. To be born-again, reborn, in Hirschesque parlance, is to graft what's born of eight threads on the eighth day, of supernatural origin, spiritual origin, onto the damned root of the sinful old man, without that grafting affecting the fruit of the graft one iota (so to say).

Though in the natural world, species are not to be mixed ---shatnez---- once the supernatural has usurped the natural order, the old testament to the nature of truth, has been rescinded, and a new man, freer than Rabbi Hirsch could believe, free from the natural law, is available to all mankind.

The nature of this supernatural rescinding of the natural order, the natural world, the nature god, is directly, and unequivocally related to one supernatural element, in the natural order, techelet.

Since techelet is the elixir that dyes the tzitzit in order to turn the natural born man, into the Jew, born of the eight threads of the tzitzit, on the eighth day, knowing the essence, nature, and source of this dye is quite literally of deathly import.

The recipe for this dye died precisely when the Temple was taken from Israel, by God, for their great rejection of the source of techelet. God took techelet in the first century of the current era and no Jew has found that recipe to the current day.

Worse, when it's given to them, they reject it, laugh at it, since no non-Jew could possibly know the meaning and making of techelet, since it's required for the tzitzit that requires circumcision, which comes before the sprouting of the tzitzit.

If a non-Jew knew the recipe for techelet, currently unknown to the Jew, it might suggest that the very distinction between Jew and Gentile had been rescinded, and that's just too bitter a pill for any Jew to swallow, where their chosenness is related to their natural birth, the natural law, and the nature god, whose blood is the most important ingredient in the making techelet. If there is to be techelet, there will be blood. And blood of an important kind. Supernatural blood. Not blood from heaven, which would be blue-blood, the blood of divine royalty. But just plain and simple red blood, with perhaps a purple hue, since it comes from not just one organ but two.



John

ד׳

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

ג ז ע​

 

[John D. Brey]

The techelet doused/dyed tzitzit is the blossom, the Branch, grafted on, permanently (once saved always saved) when the natural flesh, of the natural birth, is ritually removed. To be born-again, reborn, in Hirschesque parlance, is to graft what's born of eight threads on the eighth day, of supernatural origin, spiritual origin, onto the damned root of the sinful old man, without that grafting affecting the fruit of the graft one iota (so to say).

Though in the natural world, species are not to be mixed ---shatnez---- once the supernatural has usurped the natural order, the old testament to the nature of truth, has been rescinded, and a new man, freer than Rabbi Hirsch could believe, free from the natural law, is available to all mankind.

The nature of this supernatural rescinding of the natural order, the natural world, the nature god, is directly, and unequivocally related to one supernatural element, in the natural order, techelet.

Since techelet is the elixir that dyes the tzitzit in order to turn the natural born man, into the Jew, born of the eight threads of the tzitzit, on the eighth day, knowing the essence, nature, and source of this dye is quite literally of deathly import.

The recipe for this dye died precisely when the Temple was taken from Israel, by God, for their great rejection of the source of techelet. God took techelet in the first century of the current era and no Jew has found that recipe to the current day.

Worse, when it's given to them, they reject it, laugh at it, since no non-Jew could possibly know the meaning and making of techelet, since it's required for the tzitzit that requires circumcision, which comes before the sprouting of the tzitzit.

If a non-Jew knew the recipe for techelet, currently unknown to the Jew, it might suggest that the very distinction between Jew and Gentile had been rescinded, and that's just too bitter a pill for any Jew to swallow, where their chosenness is related to their natural birth, the natural law, and the nature god, whose blood is the most important ingredient in the making techelet. If there is to be techelet, there will be blood. And blood of an important kind. Supernatural blood. Not blood from heaven, which would be blue-blood, the blood of divine royalty. But just plain and simple red blood, with perhaps a purple hue, since it comes from not just one organ but two.



John

ד׳

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

ג ז ע​

Blue-blood is the blood of divine royalty. And the nature god of the natural order is the quintessential blue-blood. Divine royalty. And never, in his order of things, would his blue blood flow red. Never shall that blasphemy be read into the old testament from some newfangled order associated with a so-called world-to-come that already came.

If the nature god of the natural world, and what the old testes--meant, ever bled, red, hell would pay. If you were so spiritually endowed to make the nature god bleed, even a bit, say the two of you were wrestling, and you got that blood on you, God help you.

Wrestle the nature god for fun and games and he will get a kick out of it and maybe even kick your arse, your thigh, dislocate it, perhaps. But make him bled, get that blood on you, and you will become the greatest pariah the wrestling clan could ever know. Cause the all star wrestler, the heavenly nature god, leader of all the stars of heaven, to bleed, and your death will become the symbol of death hoisted above every profane grave in the world. Only his love for the wrestling clan keeps him from associating them with the ******* who made him bled in battle. Only their worship of him keeps them from being associated with the most well-know symbol of death the world has ever known.



John

ד׳

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

ג ז ע​

 

[John D. Brey]

Blue-blood is the blood of divine royalty. And the nature god of the natural order is the quintessential blue-blood. Divine royalty. And never, in his order of things, would his blue blood flow red. Never shall that blasphemy be read into the old testament from some newfangled order associated with a so-called world-to-come that already came.

If the nature god of the natural world, and what the old testes--meant, ever bled, red, hell would pay. If you were so spiritually endowed to make the nature god bleed, even a bit, say the two of you were wrestling, and you got that blood on you, God help you.

Wrestle the nature god for fun and games and he will get a kick out of it and maybe even kick your arse, your thigh, dislocate it, perhaps. But make him bled, get that blood on you, and you will become the greatest pariah the wrestling clan could ever know. Cause the all star wrestler, the heavenly nature god, leader of all the stars of heaven, to bleed, and your death will become the symbol of death hoisted above every profane grave in the world. Only his love for the wrestling clan keeps him from associating them with the ******* who made him bled in battle. Only their worship of him keeps them from being associated with the most well-know symbol of death the world has ever known.



John

ד׳

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

ג ז ע​

We believe, therefore, that, as the number seven is a reference to the Invisible One, Who is linked to His visible creation as its Creator and Master, the number eight represents the visible upholder of this "seven," the perceptible herald of this reverent awareness of God.

Collected Writings III, p. 106.

. . . God does not wish you to follow the course prompted by your heart or your eye, and so He has given you a means whereby in the present, visible world you will always have a visible reminder of God---Himself invisible . . . Him who is Invisible, and the word of the Invisible revealed in the past have imposed upon you a higher obligation----in short, a means which directs your attention from the visible to the invisible and brings the past palpably before you in the present. This means is the tzitzith (ציצית); indeed, it is called ציצית from the root meaning "to appear in visible form.". . He who observes the duty of tzitzith well will reach to behold the face of the Omnipresent God.

Horeb, p. 181.

The מילה [milah, ritual circumcision] proclaims the full significance of the sealing of the covenant . . . What is it [then] that blossoms forth from the sealing of this holy covenant? That the living God becomes our only God . . ..

Horeb,p. 535.​

You can parse this if you've own a techelet dyed tzitzit. If not, not so much. . . Let me help you. ---- Rav Hirsch says the natural man is related to the number six, while the man in God's noahide covenant is related to seven. He isn't the mere animal related to six, but a man with insight and relationship to God, seven. But the Jew is different, and has a different God than the animal, six, or the Gentile, seven. The circumcised man, wearing a techelet dyed tzitzit sees that the two former gods, the six, and the seven, are One, in the Living God, who is associated with eight.

The tzitzit is the idolatrous entanglement (so to say) of two things that shant be mixed in the mind of animals, who are beholden to the natural order apart from their will, or even the animal man, Gentile, who must himself, of his God-given free-will (which distinguishes him from animals) abide by God's natural law.

The spiritual Jew, not so much.

When he's circumcised, the unentangled god of modern Jewish monotheism, associated with heaven, not earth, blue-blood, not red and purple, divine law and judgement, rather than free grace and mercy, death, rather than everlasting life, is grasp between the fingers of his left hand, raised to the mouth to receive the kiss of death, moved in downward stroke signifying his genesis, and the place of his exodus (what the old--testes---meant), brought back to the heart, scorched from the kiss of death, with leprosy, moved to the grasp of the right hand, where the old order, the leprous branch, the god of the old testament, and the old order of things, has been transformed, through death, the dyeing of techelet, to the symbol of death now become the symbol of life. The symbol of God, now become the symbol of man, the symbol of the new man, now become the symbol of all men, to include the wrestling clan, who will, on this glorious day, have a titanium hip replacement delivered wrapped in a purple Christ-mas ribbon embellished with the knotty recipe for techelet.



John

ד׳

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

ג ז ע​