Sotah Water II: The Wasp and the Jew.

[John D. Brey]

Two recent threads, Sotah Water, and The Private Parts of the Torah (now essays at the links), lend themselves to some startling theological discoveries that are literally impossible to perceive without the exegesis performed in the two named threads. Part and parcel of the peculiar discoveries relate to the theological relationship between Jews and wasps. And by "wasps" we're not speaking of the anagram formed by the first letters of the words, "White Anglo Saxon Protestant." No. . . We're talking about "wasps" as they're found in the Tanakh, the Talmud, and the Hebrew consonant.



John

 

[John D. Brey]

Two recent threads, Sotah Water, and The Private Parts of the Torah (now essays at the links), lend themselves to some startling theological discoveries that are literally impossible to perceive without the exegesis performed in the two named threads. Part and parcel of the startling discoveries relate to the theological relationship between Jews and wasps. And by "wasps" we're not speaking of the anagram formed by the first letters of the words, "White Anglo Saxon Protestant." No. . . We're talking about "wasps" as they're found in the Tanakh, the Talmud, and the Hebrew consonant.

In the first sotah water thread/essay, it was pointed out that the word "holy water" is a hapax legomenon in the Tanakh. Only one place is the word the KJV translates "holy water" מים קדשים (which would probably be better translated, "waters of holiness") found in the whole scripture. And yet, as pointed out in that thread/essay, the Sages connect the "holy water" in Numbers 5:17 (where the singular case of the Hebrew word is found) with Moses manufacturing colloidal gold water after the golden calf fiasco at Mt. Horeb. Which is to say that although there's just the one case of the actual phrase, "holy water" מים קדשים, nevertheless, as was noted in the noted essay, there appears to be more than one case of holy water in the scripture.

Which is where the Talmud, specifically, Shabbat 79b, comes into the picture. As was noted in the second of the noted thread/essays, Shabbat 79b speaks of a sort of "holy water" so peculiar as to be almost beyond belief. It tells us that to be holy, the holy sefer Torah must be doused in water extremely difficult to equate with holiness, or holy water. And yet, if the gevil (the parchment the sefer Torah is written on), is not baptized in this holy water, it isn't, so the Talmud tells us, kosher, clean, or fit for use.



John

 

[John D. Brey]

Which is where the Talmud, specifically, Shabbat 79b, comes into the picture. As was noted in the second of the noted thread/essays, Shabbat 79b speaks of a sort of "holy water" so peculiar as to be almost beyond belief. It tells us that to be holy, the holy sefer Torah must be doused in water extremely difficult to equate with holiness, or holy water, and yet, if the gevil (the parchment the sefer Torah is written on), is not baptized in this holy water it isn't, so the Talmud tells us, kosher, clean, or fit for use.

The "holy water" required to baptize the sefer Torah into a state of kosher holiness is, are you sitting down, "gall water" ----water produced when a wasp pierces the closed-womb of a branch to insert its own seed into the branch thereafter forming a "gall nut," which, produces the holy "gall water" required to baptize the sefer Torah into a state of Jewish holiness.

According to law, the preparation of gevil must include salt, flour and mey afatzim (wasp residue/gall-nut water). (Shabbat. 79b). . . Gall nuts—rich in tannic acid—are a tree's reaction to an invasive parasitic wasp's egg; the pure black tint of the ink used on Torahs results from the reaction between the tannic acid and iron sulfate (a powder used to make the ink).

Wikipedia, Gevil.​

John

 

[John D. Brey]

The "holy water" required to baptize the sefer Torah into a state of kosher holiness is, are you sitting down, "gall water" ----water produced when a wasp pierces the closed-womb of a branch to insert its own seed into the branch thereafter forming a "gall nut," which, produces the holy "gall water" required to baptize the sefer Torah into a state of Jewish holiness.

According to law, the preparation of gevil must include salt, flour and mey afatzim (wasp residue/gall-nut water). (Shabbat. 79b). . . Gall nuts—rich in tannic acid—are a tree's reaction to an invasive parasitic wasp's egg; the pure black tint of the ink used on Torahs results from the reaction between the tannic acid and iron sulfate (a powder used to make the ink).

Wikipedia, Gevil.​

Since in Deuteronomy chapter 5 Moses describes the use of "holy water" as the means for determining which bride, or wife, has been faithful, or not, it’s not a stretch to assume Moses’ manufacture of holy water (gold water, colloidal gold) at the golden calf fiasco is in order to find out who in Israel has remained faithful and who has not. Which is to say that it’s pretty difficult to ignore the likelihood that Moses is manufacturing "holy water" to test Israel’s fidelity after the golden-calf fiasco.

Sotah Water, p. 1.
​

As a student of the scripture is aware, the sotah water in Numbers 5:17 is manufactured and used to find out if a woman has been unfaithful to her spouse such that sexual unfaithfulness is the very context where the sotah water manufacture comes into play. That being the case, there's the truly bizarre nuance that the "holy water" the sefer Torah is baptized in is manufactured when ----in a manner of speaking -----the branch from whence the gall nut falls, is unfaithful to its normal reproductive mechanisms so that a wasp puts its seed where it doesn't belong except in the most parasitical unfaithfulness to the branch's natural reproductive biology. A "gall nut" is a fallen נפל, or deformed bastardization, of the natural branch produced naturally by the tree.



John

 

[John D. Brey]

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 and his Jewish destiny.

Rabbi Hirsch, Collected Writings III.​

Rabbi Hirsch couldn't be more transparent nor correct: to be a Jew, in more than a ritual sense, one must be born-again. And that rebirth must occur from the blood of genital reproduction and not from the seed, or gall water . . . come, so to say, from that branch.

The statement of Rabbi Hirsch, quoted above, from his, Collected Writings III. p. 111, is so important to this thread of thought that a similar statement from him should be quoted from his Chumash:

מילה [circumcision] is not a completion of, or supplement to, physical birth, but the beginning of a higher "octave." It marks the second, higher "birthday," man's entry into the Divine level of free and moral action. Physical birth belongs to the night . . . but מילה [circumcision], birth as a Jew, belongs to the daytime.

The Hirsch Chumash at Gen. 17:23.​

How many times have Jews read Rabbi Hirsch speaking of a "second, higher, birthday," without thinking for a second of the idea of being "born-again"; you know, a second, higher, birthday. Worsening the situation, Rabbi Hirsch says that this re-birth, this being born-again, is not even a completion of the first, physical birth, but rather, is like becoming a wholly new spiritual species (with apologies to St. Paul in 2 Corinthians 5:17).

And yet it gets even more problematic for Jewish theology, if that's possible. Rabbi Hirsch rubs salt into the wound he just opened by adding that the physical "conception" (the Hebrew word Rabbi Hirsch is quoting from the Talmud is "conception" not "birth") occurs at night, which is to say at the very time when the organ bled during the day-time conception is nakedly unfurled to conceive the physical person who, after the fleshly cocoon (the orlah ערלה) is removed, on the eighth day, during the day, the day of the "second, higher, birthday," is found out to be not a genitile after all, but a Jew.

In another thread, a well-read Jewish person poo pooed the idea that a Jew, a real Jew, Rabbi Hirsch's Jew, is utterly incapable of performing phallic-sex to conceive or birth another real Jew, since not only was he himself not conceived as a Jew through phallic sex, on the first day, but, according to Rabbi Hirsch, he's conceived as a Jew in the broad daylight (a necessity according to Jewish law) precisely when the flesh made naked "at night" (when the fleshly genitile was conceived), is bled to death, in the light of day, at the very moment the Jew is being conceived from the blood of the flesh that conceived the flesh that the new, real, Jew, uses as merely its cocoon.

Perhaps part and parcel of all this is why, according to Jewish law, the male member adds nothing to the Jewishness of the child. It matters not a wink, according to Jewish law, whom the father is (Jew, Gentile, bohemian), since he has no part, the male member of the conception has no part, in the production of a Jew. At best the father helps the mother ---in the dead of night no less ----spin the physical cocoon the Jew will take so lightly he'll gladly ditch it when he approaches the spiritual mission his Jewish nature targets as its soul's destiny.

They are not all Israel which are of Israel. Neither, because they are the [physical] seed of Abraham are they all [God's] children. But in Isaac shall thy seed [singular] be called. That is, they which are the children of the flesh [phallus בשר], these are not the children of God: the the children of the promise[ed seed] are counted as the [plural] seed. . . Which [the latter] were born not of the dictates of the flesh, or the dictates of a man [in the dead of night], but of God [during the light of day].

Romans 9:6-7; John 1:13.​

John

 

[John D. Brey]

​

As a student of the scripture is aware, the sotah water in Numbers 5:17 is manufactured and used to find out if a woman has been unfaithful to her spouse such that sexual unfaithfulness is the very context where the sotah water manufacture comes into play. That being the case, there's the truly bizarre nuance that the "holy water" the sefer Torah is baptized in is manufactured when ----in a manner of speaking -----the branch from whence the gall nut falls, is unfaithful to its normal reproductive mechanisms so that a wasp puts its seed where it doesn't belong except in the most parasitical unfaithfulness to the branch's natural reproductive biology. A "gall nut" is a fallen נפל, or deformed bastardization, of the natural branch produced naturally by the tree.

Toledot Yeshu . . . relates that the Foundation Stone upon which the world was established, which is hidden under the foundations of the Temple, is inscribed with the Ineffable Name. . . The Rabbis worried that the Ineffable Name might be stolen and become a devastating force in the wrong hands. Therefore, they devised a way to erase the memory of anyone seeking to memorize this secret of divine holiness, and to spirit it away to some location outside the holy precincts.

Jesus, upon being banished from Jewish society, decided to avenge himself. He entered the holy precincts, inscribed the Ineffable Name on parchment, made an incision in his thigh, stuck the parchment into the cut, closed the wound, and left, with no one the wiser. This way, even though he forgot the name that he had tried to memorize, upon returning home he removed the parchment from his flesh and thereby deceived the Sages of Israel. Now, with the Ineffable Name in hand he could use it to work the miracles that would be described in the New Testament, the ones that won him the admiration of the masses and inspired their belief that he was the messiah and Son of God.

Eli Yassif, The Jewish Jesus Story.​

Confounded by the Jesus story, the great Sages (who compose Toledot Yeshu) dig deep into the subconscious psyche of the Jewish people (as that psyche is anchored in the Torah text), trying to find out the fitting analogy for what Jesus' strange, confounding and astonishing, existence, means in a Jewish context. "He entered the holy precincts, inscribed the Ineffable Name on parchment, made an incision in his thigh, stuck the parchment into the cut, closed the wound, and left, with no one the wiser."

But this is Genesis 2:21 in spades. It's the first Adam, not his legitimate, though still-born (though he's still born far down the road) son, whom the sectarians call the second Adam. Ha-adam sleeps (Rabbi Hirsch says he's made completely unconscious as preparation for surgery), while his thigh is opened up so that a strange, foreign, testemony, from a strange, foreign god, can be placed inside the branch of the flesh created by the original creator in the original creation account. Subsequent to the surgery, the original flesh of the original creator is closed up סגר (samech-gimel-reish) with ha-adam being none-the-wiser concerning what's been added to, hidden inside, his flesh.

R. Hanina, son of R. Adda, said: From the Beginning of the Book until here no samech is written, but as soon as she [Eve] was created, Satan was created with her. . . AND HE CLOSED UP THE PLACE WITH FLESH INSTEAD THEREOF (TAHTENNAH). R. Hanina b. Isaac said: He provided him with a fitting outlet (naweh) for his nether functions, that his modesty might not be outraged like an animal.

Midrash Rabbah, Bere****h, XVII, 6.​

Midrash Rabbah claims that the first time the samech is written, as in סגר (samech-gimel-reish), which is the Hebrew word for the closing of the wound where the testemony is hidden (Genesis 2:21), Satan is created in the process of the closing up of the wound. Perhaps Satan is merely revealed in the passage, as the one opening up the natural branch, and inserting a testemony of his own, so that this original branch, hereafter, produces offspring from the inserted testesmony, so that, notwithstanding the gall of it all, the natural branch doesn't get to produce its own son until late in the game when that son is forced to spring forth out of the root of the original branch, and not out of the branch itself ---the latter, the retrofitted branch (Genesis 2:21), being how all the fallen ones נפלים fall out of the nuts, the gall nuts (oh the gall of it all) of the tree of life. There's something hidden under the branch of the somatic body where the germ cells reside ---and hide (were hidden, Genesis 2:21) ----that's worth a king's ransom if you only know what it is and that it's there.



John

 

[John D. Brey]

​

As a student of the scripture is aware, the sotah water in Numbers 5:17 is manufactured and used to find out if a woman has been unfaithful to her spouse such that sexual unfaithfulness is the very context where the sotah water manufacture comes into play. That being the case, there's the truly bizarre nuance that the "holy water" the sefer Torah is baptized in is manufactured when ----in a manner of speaking -----the branch from whence the gall nut falls, is unfaithful to its normal reproductive mechanisms so that a wasp puts its seed where it doesn't belong except in the most parasitical unfaithfulness to the branch's natural reproductive biology. A "gall nut" is a fallen נפל, or deformed bastardization, of the natural branch produced naturally by the tree.

As strange as the foregoing might seem to someone not versed in the nature of the nit-picking precision and importance placed on every element of every examination found throughout the Talmud (in this case Shabbat 79b . . . which speaks of the need to baptize the sefer Torah in wasp-water, or gall-nut water), nevertheless, the exegete who's versed in, and not averse too, the nit-picking requirement that the Talmud be treated as key to interpreting the sefer Torah text, might not be as surprised as everyone else that a wasp-water baptism is required not only to sanctify the sefer Torah text, but that once its doused in that water baptism, the text reveals secrets hidden from any Jew who hasn't himself been treated to, if not baptized in, at least a few formative, and dare we say "w.a.s.p.-y," readings of the sefer Torah text.

That's probably a needlessly long-winded way of saying it appears the Talmud's wasp-y requirement to baptize the sefer Torah in wasp-water existed long before the Talmud was put down in writing, since it appears to be key to unlocking passages of Isaiah that even the greatest Jewish sages stumble all over because of the peculiar, even bizarre, wording of passages that are both seminal to the entire Tanakh, and yet woven as tightly as a wasp's nest, and veiled, even protected by, fiery flying serpents (Isaiah 14:29).




John