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© 2006 John D. Brey.
Not without godly fore-thought is the sun eclipsed by the moon, or the foreskin left drying in the sun. ---- The foreskin is no godly accident! --- It’s elevated above the stars of all other flesh. It’s the legitimate protector of the throne of man’s most seminal existence, the place where his existence is made continual through rebirth; it’s where his existence is most vulnerable.
Any man who’s experienced the vulnerability of his homunculus might go so far as to think of the foreskin as almost a “covering angel,” a “guardian cherub,” stationed to protect the deliverer attached to the fiery stones of his everlasting testimony!
So why do the Jewish mystics consider the foreskin “demonic” speaking often of the “filth of the foreskin” and equating Samael and the serpent to the foreskin? The foreskin is called “orlah” . . . a barrier to holiness. --- Cain is “slime of the serpent” for having been born from an uncircumcised pregnancy. ----- The question is more baffling since God protects His own most seminal testimony by stationing a forward cherub or “fore-angel” -- atop His seminal stones:
johndbrey@gmail.com
© 2006 John D. Brey.
Not without godly fore-thought is the sun eclipsed by the moon, or the foreskin left drying in the sun. ---- The foreskin is no godly accident! --- It’s elevated above the stars of all other flesh. It’s the legitimate protector of the throne of man’s most seminal existence, the place where his existence is made continual through rebirth; it’s where his existence is most vulnerable.
Any man who’s experienced the vulnerability of his homunculus might go so far as to think of the foreskin as almost a “covering angel,” a “guardian cherub,” stationed to protect the deliverer attached to the fiery stones of his everlasting testimony!
So why do the Jewish mystics consider the foreskin “demonic” speaking often of the “filth of the foreskin” and equating Samael and the serpent to the foreskin? The foreskin is called “orlah” . . . a barrier to holiness. --- Cain is “slime of the serpent” for having been born from an uncircumcised pregnancy. ----- The question is more baffling since God protects His own most seminal testimony by stationing a forward cherub or “fore-angel” -- atop His seminal stones:
Thou are
the anointed cherub that covereth; I have set thee so: thou wast upon the holy
mountain of God; thou hast walked up and down in the midst of the stones of
fire (Ezekiel 28:14). ----- How you have
fallen from heaven O morning star, son of the dawn! You have been cast down to
the earth . . . [to dry in the heat of the sun] (Isaiah 14:12; Revelation
12:9).
*
* *
The Ark of the Covenant captures graphically what Moses saw on the mountain of God. The Blessed Holy One with two anointed cherubs “covering” His corona or crown (Keter) and His male-member (Yesod) so that Moses was only allowed to glimpse the hinder elements.
The pillar rising from between the covering angels represents God’s own homunculus. It’s His Name, or “Person,” attached to His restored stones of fire. The stones can only be thought of as God’s testicular witness (His Testimony) concerning His most prolific thoughts toward mankind.
But if the Ark of the Covenant is an image of God’s testimonial stones set below their Deliver, the question arises concerning God’s circumcision. God’s circumcision would require Him to cut off the angel (or angels) covering the Person, or homunculus He intends to use to deliver the seminality contained in His fiery stones. This angel would literally need to be cut off for the crown (Keter) to be visible on the head of the Name or Person that God was hiding behind the covering angels.
If the Ark of the Covenant is a symbol of God’s seminal stones set below His enthroned Person/Deliverer “covered” by the fore-angels assigned/anointed to guard the Person of God, then Solomon’s temple would represent the resting place of God's “uncircumcised” seminality (since the angels are still intact on the Ark of the Covenant). It would be something like a stone monument to the bride who first produced “natural” offspring for God prior to His circumcision.
The later temple (of flesh and blood) would represent the temple God enters to produce “supernatural” offspring after He has cut off the fore-angel who tried to contaminate with filth and slime the words coming from His seminal stones through the Hidden Holy One now naked, uncovered, revealed, and speaking out of a bush of thorns attached as the crown (Keter) on the bleeding head of his now totally naked body?
* * *
In The Zohar (Lekh Lekha 1:95a,b), it’s explained that YHVH first appeared to Abraham after circumcision, “. . . since he was obstructed and concealed, the blessed Holy One did not reveal Himself to him fittingly.” ---- Translation and commentary is given by the Jewish scholar Daniel Matt whose note after the word “concealed” says: “. . .Uncircumcised, still covered by the foreskin (783).” ---- Therefore . . . YHVH is obstructed, or “covered” by the foreskin that must be removed before He can “appear” to those He would engage.
Without question God’s covering angel also “conceals” and “obstructs” God’s appearing, so that one wonders if maybe the correlation of the foreskin with the demonic, with Samael, might have something to do with a covering angel gone bad? [1] ----- Did a “covering” angel have to be cut off, or down to size, before YHVH's Name or Person could be revealed to His bride?
The writers of The Zohar (and every other meaningful piece of Jewish mysticism) connect the Righteous One, the Blessed Holy One, with the male organ of regeneration (Yesod) so that the removal of the foreskin reveals that God’s protective “covering,” for the Blessed Holy One, somehow became a demonic “obstruction” to the planned revelation of God’s Redeemer to His Bride.
Jeremiah 3:16 claims that when Israel is returned from exile and is prospering under the new covenant . . . the Ark of the Covenant will be totally forgotten suggesting that the Name or Person of God temporarily entombed in the “mummy-coffin” (Buber’s name for the Ark)-- gufei torah -- will “appear” just as soon as God cuts off the fore-angel “obstructing” Israel from seeing the Blessed Holy One who was entombed by a covering cherub gone bad!
The Ark of the Covenant captures graphically what Moses saw on the mountain of God. The Blessed Holy One with two anointed cherubs “covering” His corona or crown (Keter) and His male-member (Yesod) so that Moses was only allowed to glimpse the hinder elements.
The pillar rising from between the covering angels represents God’s own homunculus. It’s His Name, or “Person,” attached to His restored stones of fire. The stones can only be thought of as God’s testicular witness (His Testimony) concerning His most prolific thoughts toward mankind.
But if the Ark of the Covenant is an image of God’s testimonial stones set below their Deliver, the question arises concerning God’s circumcision. God’s circumcision would require Him to cut off the angel (or angels) covering the Person, or homunculus He intends to use to deliver the seminality contained in His fiery stones. This angel would literally need to be cut off for the crown (Keter) to be visible on the head of the Name or Person that God was hiding behind the covering angels.
If the Ark of the Covenant is a symbol of God’s seminal stones set below His enthroned Person/Deliverer “covered” by the fore-angels assigned/anointed to guard the Person of God, then Solomon’s temple would represent the resting place of God's “uncircumcised” seminality (since the angels are still intact on the Ark of the Covenant). It would be something like a stone monument to the bride who first produced “natural” offspring for God prior to His circumcision.
The later temple (of flesh and blood) would represent the temple God enters to produce “supernatural” offspring after He has cut off the fore-angel who tried to contaminate with filth and slime the words coming from His seminal stones through the Hidden Holy One now naked, uncovered, revealed, and speaking out of a bush of thorns attached as the crown (Keter) on the bleeding head of his now totally naked body?
* * *
In The Zohar (Lekh Lekha 1:95a,b), it’s explained that YHVH first appeared to Abraham after circumcision, “. . . since he was obstructed and concealed, the blessed Holy One did not reveal Himself to him fittingly.” ---- Translation and commentary is given by the Jewish scholar Daniel Matt whose note after the word “concealed” says: “. . .Uncircumcised, still covered by the foreskin (783).” ---- Therefore . . . YHVH is obstructed, or “covered” by the foreskin that must be removed before He can “appear” to those He would engage.
Without question God’s covering angel also “conceals” and “obstructs” God’s appearing, so that one wonders if maybe the correlation of the foreskin with the demonic, with Samael, might have something to do with a covering angel gone bad? [1] ----- Did a “covering” angel have to be cut off, or down to size, before YHVH's Name or Person could be revealed to His bride?
The writers of The Zohar (and every other meaningful piece of Jewish mysticism) connect the Righteous One, the Blessed Holy One, with the male organ of regeneration (Yesod) so that the removal of the foreskin reveals that God’s protective “covering,” for the Blessed Holy One, somehow became a demonic “obstruction” to the planned revelation of God’s Redeemer to His Bride.
Jeremiah 3:16 claims that when Israel is returned from exile and is prospering under the new covenant . . . the Ark of the Covenant will be totally forgotten suggesting that the Name or Person of God temporarily entombed in the “mummy-coffin” (Buber’s name for the Ark)-- gufei torah -- will “appear” just as soon as God cuts off the fore-angel “obstructing” Israel from seeing the Blessed Holy One who was entombed by a covering cherub gone bad!
In other words, the Ark of the Covenant is designed to show “covering cherubs” (at least one of whom went bad) “protecting” the mummy-coffin where God’s Name (represented by the tablets containing the Torah) was imprisoned pending the circumcision of the fore-angel who was initially ordained to protect God’s Yesod rather than obstruct the glorious revelation of God’s Holy One. ---- Daniel Matt says:
According
to Tanhuma, Tsav 14, Shemini 8, the mark of circumcision is identified with the
(yod) of the divine name (Shaddai). Here the yod transforms the word (shed),
“demon,” into (Shaddai).
In
this context the Zohar continues:
The holy
mark (yod) is revealed in them --- sign of the perfect covenant --- so
(Shaddai) is inscribed in them, completely fulfilled. . . Circumcise yourself
and become complete with the inscription of (Shaddai) (Ibid.).
And
Daniel Matt comments:
Through
the act of circumcision, one imitates Yesod, the divine phallus --- known as
Righteous One --- who unites with Shekhinah, symbolized by the land. All who
are circumcised escape Hell and attain Shekhinah.
According
to these ruminations a man’s member is demonic until it’s “uncovered.” The
“covering” that God designed to protect the organ enthroned above a man’s
seminal stones was found to “obstruct” the true revelation concerning God’s
Blessed Holy One. --- By cutting off the fore-skin (adding yod to shed)
the Blessed Holy One is transformed from a demon into El Shaddai.
In Christian theology the Holy One descends to Hades to purchase the souls of those who were deceived by the covering angel. God’s Bride is deceived into worshipping the mere shadow of the Righteous One cast in the shape of the covering cherub gone bad. Accordingly, the nation of Israel is thought of as both conceived and “deceived” at Sinai. ----- Martin Buber’s insightful interpretation of Paul of Tarsus says:
In Christian theology the Holy One descends to Hades to purchase the souls of those who were deceived by the covering angel. God’s Bride is deceived into worshipping the mere shadow of the Righteous One cast in the shape of the covering cherub gone bad. Accordingly, the nation of Israel is thought of as both conceived and “deceived” at Sinai. ----- Martin Buber’s insightful interpretation of Paul of Tarsus says:
Here,
with fearful commission of God to His prophet, Paul sets forth. But he makes
God’s will to harden Israel begin to take effect on Sinai itself, at the time,
that is, when it becomes Israel and His people. For the sake of His plan of
salvation God hardens all the generations of Israel, from that assembled on
Sinai to that around Golgotha, with the exception of His chosen `Election’”
(Ro. Xi.7).
Martin Buber, Two Kinds of Faith, p. 86.
Martin Buber, Two Kinds of Faith, p. 86.
The
Zohar suggests that at Sinai Israel thought they had been cleansed of the power
of the covering angel through circumcision, but after their gross sin, it
became apparent that they had only “cut” (milah) the covering angel, and
that the membrane or veil covering the crown (euphemism for the face, head,
heart: keter) remained; the “uncovering” (peri’ah), which would have removed
the veil over their hearts was left intact! The foreskin was cut from their
yesod . . . but their keter was still covered, “ . . . for to this day the
same covering remains when the old covenant is read” (2 Cor. 3:14).
The Zohar draws continual parallels between the male member and the face. These areas represent human life (the phallus), and spiritual life (the heart or soul represented by the face). An interesting Christological theophany is described in the Zohar when circumcision is understood to be an “uncovering” and thus a “revealing” of the “crown” (head, face, heart) of the Blessed Holy One of God. ---- Daniel Matt says:
The Zohar draws continual parallels between the male member and the face. These areas represent human life (the phallus), and spiritual life (the heart or soul represented by the face). An interesting Christological theophany is described in the Zohar when circumcision is understood to be an “uncovering” and thus a “revealing” of the “crown” (head, face, heart) of the Blessed Holy One of God. ---- Daniel Matt says:
The
ritual of circumcision involves two stages. First, in (milah) “cutting” the
foreskin is cut and removed, disclosing the mucous membrane, which is then torn
down the center and pulled back, revealing the corona. The act of tearing and
pulling back the membrane is called (peri’ah) “uncovering” the corona. The
removal of the foreskin links the infant with Shekhinah, while the act of
peri’ah binds him with Yesod. (Footnote 795 p. 205 vol.1.).
Two
obstructions must be removed. The first one is removed through milah
which links one to the spiritual community and the land: Shekhinah. The second
obstruction is the one Paul thought had not been removed at Sinai: (peri’ah)
“uncovering” the corona! Peri’ah links one to the Blessed Holy One of
God (represented by Yesod).
According to Paul the “uncovering” (peri’ah) occurred not at Sinai but at Golgotha! Whereas the milah results in a crown of dried blood appearing on the male member . . . in the case of the peri’ah, which took place at Golgotha, the same crown of dried blood was seen on the Keter rather than the Yesod of the first Jew to undergo the actual “uncovering.” ---- This spiritual uncovering resulted in a crown of dried blood on his head, crown, face, heart. --- Jesus of Nazareth was the first Jew to wear the crown of bris peri’ah on his head, face, and heart, and not just the crown of bris milah on his phallus.
When the shroud was torn and removed from Jesus’ face, the veil in the temple was rent, and anyone in the holy place or the courtyard could look straight into the Holy of Holies and see that the Ark of the Covenant was not there! God had cut off His natural means of procreation so that now, rather than looking at the heart of stone (the covered temple as the anthropomorphic head, face, crown of God) God has revealed Himself to Israel as a face of flesh, wearing a necrotic crown, embeded with ruby-red diadems . . . signifying the spiritual uncovering par excellent.
The Living God breathed His last breath and the elect angels in heaven tore the temple foreskene to show -- by means of the theatrics of temple liturgy (the Most Holy Place represents heaven)--- that God was not on His throne, He was not in heaven, but hanging lonely and rejected on a cross outside the gates of Jerusalem. ---- With the proper triangulation of viewpoints a lucky first century Jew could have looked straight into the Most Holy Place, seen that God was not there, and simultaneously spied a bleeding body lifted up on a pole in order to heal all those whose physical seed was struck by the serpent at conception.
1. Metatron is the angel of the highest rank. In Sholem's, Major Trends in Jewish Mysticism, (Schocken Books/New York, 1946), p. 69, Scholem says: “If the meaning of the name Yahoel is fairly clear, that of Metatron is completely obscure. There have been very many attempts to throw light on the etymology of the word, the most widely accepted interpretation being that according to which Metatron is short for Metathronios, i.e. `he who stands besides the (God’s) throne,’ or `who occupies the throne next to the divine throne.’”
According to Paul the “uncovering” (peri’ah) occurred not at Sinai but at Golgotha! Whereas the milah results in a crown of dried blood appearing on the male member . . . in the case of the peri’ah, which took place at Golgotha, the same crown of dried blood was seen on the Keter rather than the Yesod of the first Jew to undergo the actual “uncovering.” ---- This spiritual uncovering resulted in a crown of dried blood on his head, crown, face, heart. --- Jesus of Nazareth was the first Jew to wear the crown of bris peri’ah on his head, face, and heart, and not just the crown of bris milah on his phallus.
When the shroud was torn and removed from Jesus’ face, the veil in the temple was rent, and anyone in the holy place or the courtyard could look straight into the Holy of Holies and see that the Ark of the Covenant was not there! God had cut off His natural means of procreation so that now, rather than looking at the heart of stone (the covered temple as the anthropomorphic head, face, crown of God) God has revealed Himself to Israel as a face of flesh, wearing a necrotic crown, embeded with ruby-red diadems . . . signifying the spiritual uncovering par excellent.
The Living God breathed His last breath and the elect angels in heaven tore the temple foreskene to show -- by means of the theatrics of temple liturgy (the Most Holy Place represents heaven)--- that God was not on His throne, He was not in heaven, but hanging lonely and rejected on a cross outside the gates of Jerusalem. ---- With the proper triangulation of viewpoints a lucky first century Jew could have looked straight into the Most Holy Place, seen that God was not there, and simultaneously spied a bleeding body lifted up on a pole in order to heal all those whose physical seed was struck by the serpent at conception.
1. Metatron is the angel of the highest rank. In Sholem's, Major Trends in Jewish Mysticism, (Schocken Books/New York, 1946), p. 69, Scholem says: “If the meaning of the name Yahoel is fairly clear, that of Metatron is completely obscure. There have been very many attempts to throw light on the etymology of the word, the most widely accepted interpretation being that according to which Metatron is short for Metathronios, i.e. `he who stands besides the (God’s) throne,’ or `who occupies the throne next to the divine throne.’”