HOME
johndbrey@gmail.com
© 2016 John D. Brey.

In Jewish ritual and symbolism the blood of the niddah is set against the blood of circumcision. One is a contaminant, and represents sin, and death, while the other, circumcision blood, represents the opposite of death and contamination: life and purity. Since only the blood of an animal or human who has not as yet taken part in phallic-sex qualifies as an elixir of life (i.e., the atoning sacrificial fluid), circumcision blood is clearly, so to say, the best friend of the person concerned with discerning the deeper meaning of sacrificial blood, and thus purification/atonement by means of sacrificial blood.

A scripture reader might wonder why the blood of the sacrificial atonement must be the blood of a virgin (the animal can't have been mounted or mounted another animal)? -----What about having had sex disqualifies the blood? -----When we ask that question we find it answered by the blood of circumcision since that blood not only says the sacrifice must not itself have taken part in phallic-sex (been mounted or mounted another animal), but that it must not have even been conceived of phallic-sex.

Circumcision clarifies the fact that the problem of "death" (and thus the need for atonement) is a problem concerning a particular kind of "birth": birth conceived through phallic-sex.  

Weighing on the statement above is the peculiar truism that the New Testament presents Jesus of Nazareth not only as a sacrifice whose blood atones for death, i.e., as an elixir of life, but secondarily, the New Testament suggests that he was himself not only a virgin sacrifice (he hadn't had sex himself), but was born of a virgin-conception, which adds historical weight to the claim that something like this (hyper-virginity) is a requirement in the Tanakh’s sacrificial system.

A careful study of the Zohar and other mystically situated Jewish midrashim suggest that Jewish sages, not friendly to Christian teaching, though almost surely familiar with it, were seriously disturbed by elements of authentic temple ritual (within the Jewish sacrificial system) that seem to justify the foregoing in a heavy-handed manner.

To speak of the fore going in a heavy-handed manner is not merely a verbal flourish. Perhaps the greatest expert on Jewish mysticism, Gershom Scholem, spoke of a "primal flaw" that inverted symbols and ideas post-Fall, such that if you correct the symbols and ritual in a ritual circumcision (by reversing them to their intended prelapsarian order) the first of the primary symbols (there are three) becomes metzitzah, and the last milah.

Metzitzah represents breathing life into a body rather than using the postlapsarian organ of regeneration (the phallus) to manufacture life. And it needn't be pointed out that God "breathed" (metzitzah) life into the first human.

But since the body of the first human was already manufactured before the breathing of the life into the first human, the first human was made pregnant with the second human by means of metzitzah. And for Jewish mystics it needn't be pointed out that this breathing of life into the first human occurred on the eighth day (Gen. 2:3,7) with all the attendant meaning that day has ritually speaking.

The second order of a corrected circumcision is periah, tearing the membrane that represents a closed-womb, a sealed-garden.

This is to say that since the new life in the first human is breathed in, rather than generated through the post-lapsarian organ of regeneration, i.e., the serpent, the pregnant human is a sealed-garden. The life breathed into the human must thereafter open a closed-womb, a closed-membrane, and textually speaking, as will be pointed out momentarily, a closed-mem.

The last order of a corrected circumcision is milah. Cutting. The actual sacrifice. 

Imagine if the actual sacrifice, the bloody cutting, is performed on the one "breathed" (metzitzah) into existence by God. -----Imagine if the actual sacrifice is a womb-opener from a sealed-garden, a closed-membrane, a closed-mem . . . such that all the foregoing, despite the heavy-handedness of this mohel and his textual izmel . . . cuts to the very bone of the truth hidden beneath a spiritual fore skene (a phonetic foreskin) in every way tougher and harder to get through than any phony fleshly prophylactic.

Invert the chronology of a ritual-circumcision (from milah, periah, metzitzah, to metzitzah, periah, milah) and it becomes apparent that the Gospel of Jesus Christ fits every detail to a degree that's orders of magnitude beyond any possibility of chance.

The beginning of the Gospel narrative speaks of the non-phallic conception of a firstborn Jewish male from the breath of God (metzitzah). According to the account, he's conceived as, and from, God's breath, rather than the phallic intercourse that's been the soul means of procreation since the Fall of man, when (after the fall), according to Scholem, everything became backwards, flawed, a "primal flaw," associated with the original-sin of phallic-sex.

The Gospel speaks of the birth of a firstborn Jewish male from the sealed-womb of a Jewish body. If the account is accurate, this would-be Messianic deliverer/redeemer would have to literally open the membrane (periah) on his mother that makes her body a sealed-garden (Songs 4:12). This firstborn Jew, conceived of breath (metzitzah), rather than semen, opens the sealed-womb (periah) only to be cut-off (milah) as the atoning sacrifice of all those conceived in sin (phallic-sex).

The symmetry of this eisegetical maneuvering is stunning since "milah" (the final symbol in a reversed brit milah) represents the "cutting" off of "uncircumcision," the end of "uncircumcision," such that if "uncircumcision" is nomenclature for phallic-sex, making milah ritual emasculation, then the sacrifice of this firstborn Jewish male conceived through metzitzah, born through periah, and killed through milah (sacrifice), becomes the end of "uncircumcision" (phallically conceived sons of God) requiring that anyone born of this epoch or aeon be "born-again" not of the desires of a father, or mother, but of the breath of God (John 3:6).

The concept of being "born-again," though mentioned prior to the crucifixion, became a world-changing process and narrative only after the cutting-off (milah) of the firstborn Jewish male who was forced to open the closed-membrane (womb) of his mother (periah) precisely because his conception was from the breath of God (metzitzah) rather than the serpent who fathered every other human save the original sinner.

Someone might remark that this fits the bill of a syllogism (i.e., logically reversing the three elements of brit milah) without the gism (since phallic-sex, and primarily the phallus, and its seed, are being removed in the syllogism), but that the "midrashim" in the title of the thread is nowhere to be found? ----- We have a syllogism without the gism but no midrashim supporting the purported fore-going?

It has been taught: מם (mem) does not include another within itself, since מם (mem) consists of open מ (mem), closed ם (mem). Open מ (mem), for the male joins with Her; closed ם (mem) ---Jubilee, for Her paths are closed, although they spread. And occasionally some apply to this what is said: A locked garden is my sister bride; a locked fountain, a sealed spring (Song of Songs 4:12).

The Pritzker Edition Zohar, Parashat Aharei Mot 3:66b (Leviticus 16:1-18:30).

Professor Daniel Matt's commentary on the preceding:

255. מם (mem) does not include another . . . Unlike ואו (vav) and נון (nun), the full spelling of the letter מ (mem) ---מם (mem)---"does not include another (letter) within itself." This is because the two forms of this letter--- open מ (mem) and closed (or final) ם (mem) ----- symbolize two contrasting sefirot. The first represents Shekhinah, who is open for Tif'eret (or Yesod) to join with Her; the second represents Binah (known as Jubilee) whose paths are hidden, although they also branch out. Some, however, maintain that the closed mem likewise symbolizes Shekinah, who contains the flow of emanation, or who must remain protected from demonic forces, and is thus described as locked and sealed.

The Hebrew letter mem has two forms, the open mem מ and the closed, or final, mem ם. But beyond that, the letter is spelled מם. Which is to say the spelling of the letter contains nothing but the two versions of the letter itself (an open, and then a closed mem מם). The letter mem represents the womb. And throughout Jewish midrashim, the closed, or final-mem, represents the arrival of Messiah. . . First comes the opened mem. Lastly comes the closed-mem; while the letter is spelled without another inside it. There’s no other letter inside the two mem, in the spelling of the letter mem. The mem is a sealed-garden. A sealed womb. And yet in Jewish mysticism the mem represents Shekhinah, the female part of the godhead, through whom emanation flows to produce divine offspring.