The most beautiful thing on this earth is a Jew-el. But its beauty is hidden. It has to have the veil of earth, adamah, hiding it, removed, and then it has to be cut. If it's not cut, it's not that beautiful.

Every Jew has to be cut, to be related to El. And this relationship of the Jew to El, i.e., the cut that puts the Jew into relationship with El, is precisely how and why the Jew is related to El. El is himself cut. On the eighth day, to reveal the identity of El, as Yahweh.

In Genesis chapter one, where the first seven days are elaborated, we see only El, who rests on the seventh day in preparation for his eighth day cutting. Voila. On the eighth day it's no longer just El, now it's Yahweh-El. And that's just the first cut. But a proper eighth day cutting requires two cuts. First we see the covering hiding Yahweh on El removed, so that on the eighth day we spy Yahweh, but then to see God face-to-face the second veil must be transgressed.

At the Akedah, God reveals to Abraham that Isaac's replacement (as the first born Jew) will be a lamb שה. That's the first cutting revelation. But then, because Abraham was willing to sacrifice his own first born son, God reveals that he too is willing to sacrifice his son. So great is Abraham and God's communion at this moment of blood-letting that God reveals the Name of the son he will sacrifice. He does this by cutting the flesh of the lamb to reveal, after the veil is removed, that the lamb, שה is, if you pull the veil from over the mark of the covenant, שדי Shaddai.

The Name Shaddai reveals God's son as the Lamb of God. But it doesn't tell us the most telling piece of information about God's son; that he's the precious stone, the Jew-el, upon which the entire world was founded (see essay, Colossians 1:18): the centerpiece of God's whole creation; the stone the Jewelers refused; the shetiya stone hidden beneath the temple such that its revelation, its birth, its appearance, occurs on Tisha b'Av, the ninth of Av, when the temple veil is torn to reveal the stone the builders refused.

To get the Name of this Jew-El, it's not enough to go through the motions of the first ritual cutting, periah, we've to subject the Name, Yahweh, to the second cutting, milah.

Yahweh is יהוה. And the true sage says "Heh . . . there's a heh ה at the end of Yahweh hiding the same mark of the covenant, the yod, that was hiding the Name Shaddai under the same dalet veiling the mark of the covenant in the word Lamb שה.

If cutting the Lamb of God reveals the Name Shaddai, perhaps the same ritual cutting will unveil the face of Yahweh? -----When we cut the veil that's the Name Yahweh יהוה we get the word Yehudai-----יהוה becomes יהודי (Yehudi) -----when we merely subject Yahweh to the same covenant ratifying cut that transformed the Lamb of God into Shaddai.

And the word Yehudi is the Name "Jew" such that when we place this Jew, before El, on the eighth day, Genesis 2:4, we get the word Jew-El, the Shetiya stone that's the true gemstone upon which, and through which, the entire world emanated. Yahweh-Elohim is the precious stone of God before the covenant cutting that turns this diamond Yahweh, in the rough, Elohim, into the precious Jewel dangling between the breasts of kings and queens, suckling from the breasts of kings and queens, from one end of the world to the next.




Transforming Yahweh into Yehudi (Jew) is fine and good but nevertheless the progression from Shaddai שדי to Yehudi יהודי seems incomplete? ------Is cutting the Lamb שה to reveal the mark of the covenant, the yod י, beneath the veil, the yod beneath the dalet ד, and the shin ש, only the first ritual cutting, periah, such that the same cutting of the heh in Yahweh, to reveal the mark of the covenant in Yehudi, is the second ritual cutting, milah, or is the Name Shaddai telling us something telling about the relationship between the shin ש and the dalet ד in Shaddai שד–י that we need to know to delve deeper into Hashem, the Name (the tetragrammaton)t?

The reason we ask concerns the biblical tradition giving rise to our deepest suspicions that the most naked Name of God is hidden, in the beginning, behind a demonic-shell, or perhaps a winged-demon, such that rather than following our mentor, Rabbi Samson Hirsch, by separating the dalet-yod די from the shin ש, therein focusing on the word "die" די (dalet-yod), which is no doubt fertile ground (as Rav Hirsch shows), we could separate the shin-dalet שד from the yod י, which seems particularly fitting since the yod י is the mark of the covenant, such that it should be, perhaps, freed from the two letteral veils, hiding it from its most naked appearing.

If we do that, we begin to see what could be the preeminent veil, door, wings, hiding the mark of the covenant (which mark is the mark of God, the yod). We can see the word shin-dalet, as the two-fold veil hiding the yod of God, the yid of God, such that Shaddai, while uncovering the yid of God, the yod of God, the mark of God, from under the two-fold veil, nevertheless leaves shin-dalet intact, visible, and still, perhaps, exercising some power or authority over the mark of the covenant.

Since shin-dalet spells "demon," it's not too hard to see that the mark of the covenant was at first completely obscured by the demonic veil שד, obscuring the hand, yad, yod, י, of God, which is the mark of the covenant.

Having freed the yod, the yid of God, from the first fold of the demonic-veil, the dalet, in shin-dalet שד, we suspect that the dalet ד,  is the underlayment of the thicker fold, the underling (or lining) of the stronger veil; not the membrane (the dalet), but the shin ש, which is the more opaque, more fleshly, the harder orlah, or barrier, to remove: milah.

When Moses spies the thorn-bush, where Abraham spied the Lamb of God with his head crowned, hidden, beneath, the thorn-bush, Moses mentions nothing about any Lamb of God, Shaddai? Moses is purportedly experiencing the same theophany as Abraham, the Presence of God in a thorn-bush, but this time there's no lamb, and the bush, turns out, through exegesis (God's telling Moses that Nehushtan is the emblem of the burning bush), to imply that the more powerful veil has subsumed the duties once performed by the two-fold protection, protector, the two-fold veil, שד. The shin has indeed recovered from Abraham's periah, and slipped right back into covering up the mark of the covenant.

The serpent (seraph) rod, Nehushtan, the fiery-winged serpent, represents the portable theophany, the portable shakan (שכן), tabernacle, where the Name (the shekinah glory), Hashem, no longer Shaddai, no Lamb in sight, resides?

Abraham frees the Lamb of God from the thorn-bush and sacrifices the Lamb of God for Isaac's salvation. On the other hand, so to say, Moses sees no Lamb of God, and brings the emblem of the thorn-bush, the burning-serpent, who isn't consumed by the flame, the rod of God, wrapped in the fiery-one, the seraph, the winged-protector of what's behind the burning-veil, with him as salvation, protection, for Israel, the corporate version of Isaac, the body Isaac has become by Moses' day, the Passover.

To cut to the chase, before having chased down all the symbols and players, we suspect, since Abraham has the Name Shaddai revealed to him, while Moses has Yahweh revealed to him (Yahweh being Hashem, the Name, the tetragrammaton, the greater of the revelations, the greater of the uncoverings), that knowing the deeper revelation of the Name, deeper than knowing it as the Lamb of God, Shaddai, requires a sharper izmel, a more violent cutting, perhaps even a cutting to the bone of the truth of Hashem, the meaning of the Name par excellent.

Abraham confronted the power of the angel of death שד, the demonic protector of the Name of God, when he realized the yid of God, the yad of God, the hand of God, was in fact hidden beneath the demonic protector, who was hiding what he was originally heralded to reveal. Unfortunately Abraham wasn't powerful enough to overpower the demonic lord such that though he escaped with his and Isaac's life, and limb, intact, merely cut, but not off, the angel of death wasn't mortally wounded. His flesh (the angel's flesh) was pulled back away from the yid of God, the yad of God, long enough to spy the "Lamb," Shaddai, שד–י, Abraham cut through the first veil to see the Lamb of God, to ingest the meaning of the Lamb of God, as it's associated with the first ritual of circumcision, periah, but he wasn't able to overpower the shin-dalet, rescuing himself and Isaac from the authority of the shin-dalet forever.

What Abraham did do, through the saving power of his faith, is teach us an important lesson about brit milah, ritual circumcision.

In his day, only one of the stages was practiced. It wasn't yet a two stage ritual or revelation. And since it's left the deeper identity of the shed-demon, and Hashem, hidden, guarded by the shed-demon, those who still haven't experienced the full revelation assume Abraham performed milah, but not periah.

Moses' theophany corrects that error by letting us know that Abraham performed periah, but not milah. Abraham pulled back the flesh, opened the membrane, the dalet (as is the first stage of a proper ritual circumcision), momentarily spying the yid, the yod, the Name, behind the membrane of the dalet, but the flesh, the shin, the more powerful protector, the more opaque veil, was left intact, and slid right back over the Name of God, the yod of God, so that though Abraham saw God face-to-face, he was unable to reveal the revelation of Hashem to all the world. . . That revelation would have to await Moses, the burning-bush, and Nehushtan. . . That revelation would have to await David's exegesis of the burning-bush in the Psalms, and Isaiah's revelation of Nehushtan in deutero-Isaiah.



Case in point. In Exodus 3:1 we read:

And the angel of the Lord appear unto him [Moses] as a flame of fire [אש], the fore skene [מתוך] outside a bush [סנה] . . . the bush burned with fire but the bush was not consumed.

This bush סנה is the burning bush God tells Moses to manufacture into a portable emblem to be placed into the portable version of Mt. Sinai, i.e., the tabernacle. Moses manufactures a portable Mt. Sinai, the tabernacle, and places an emblem of the burning bush (where he spies God behind the flames), i.e., the menorah, into the tabernacle therein making a ready-made, and portable, manifestation of his theophany of God (seeing God face-to-face behind the burning bush on Mt. Sinai).

At first glance (as Juin might say) the foregoing seems banal, mundane, no big deal. But when we look deeper into the spiritual revelation contained in the sacred-glphys of the statement (Ex. 3:1) we're given the keys to the jew-el of the passage.

In Genesis chapter 2, if the Talmud (San. 38b) can be believed (and it can), Adam commits the great sin that leads to his expulsion from the mountain of God, Sinai, Eden. Sanhedrin 38 b tells us that Adam practices epispasm. He allows his body, as originally created perfect by God, to be encased in the demonic-shell the Jewish sages equate with the foreskin that covers the original endowment of Adam. Throughout Jewish scripture and scholarly thought, the foreskin is called, and considered, a "demonic-shell," hiding the greatest secret in the entire Bible, the Name of God, the face of Hashem, the secret of the sacred tetragrammaton.

Up until verse 23 of Genesis chapter 2, the perfect man, the original divine endowment of God, is called "Adam" אדם. The Hebrew of his name makes him the blood of God, the dam דם of the alef א, which alef is the singular emblem of the tetragramaton יהוה. The alef, which is the first letter, and represents God, as the first of all things, is made up of a vav and two yod which numerically equal 26. Numerically the tetragrammaton equals the same 26 showing one of many parallels between the alef and the tetragrammaton.

But then, after the event (Genesis 2:21) that the Talmud calls epispasm, covering the truth of Adam, God's blood, Adam uses a word to describe himself that doesn't exist in the Bible until Genesis 2:23, the post-epispasmic cover-up of Adam's original identity. In Genesis 2:23, Adam calls himself "man," except that unlike the Hebrew word for "man" used prior to the epispasmic cover-up (adam אדם) Adam now calls himself "ish" איש.

Whereas the pre-lapse (pre-epispasm) name of Adam is א–דם, (God's "blood" דם), the post-epispasm name of Adam is א–יש. The first letter is the same letter of God, the alef א, but the symbolic referent for the alef, the letters that follow, have been transformed from "blood" דם, to "substance, essence, body, or being," יש. . . The blood of God, Adam prior to Genesis 2:21, has now been given a natural, or fleshly, body. The blood of God, representing soul or spirit, has now been given an earthly, fleshly, covering.

And though it's a distraction from the immediacy of the topic and exegesis at hand, a short diversion is necessary to address the question concerning the fact that Adam is said to already have a natural, essential, יש (esse) body prior to the cover-up in Genesis 2:21? If Adam already has a body, and essence, then why, after the cover-up in Genesis 2:21, does the Hebrew inform us that Adam now has an "essential" (יש) body, an earthly essence, distinct from the "blood" he had prior to the cover-up? In Genesis 2:7 we read:

And the Lord God formed [ייצר] man [אדם] from the dust [עפר] of the ground and breathed into his nostrils the breath of lives [חיים] and the man [אדם] became a living soul.

The Jewish sages note the double yod יי in the Hebrew word for "formed" [ייצר]? The word is normally spelled with a single yod so that the sages claim two formings are taking place in the secret of the hieroglyphs, the sacred letters. Similarly, properly exegeted the text says God breathes two lives, and again two yod appear, into the man's body so that the first man is the essence of more than one life.

And yet the verse finishes with a paradox, the man formed with more than one life, i.e., lives, is said to become a "living soul" (singular absolute)? An essential body housing two lives? Adam and Eve perhaps? And yet the "life" breathed into Adam is masculine plural [חיים] while when breathed into Adam becomes one feminine living soul? Two masculine lives are breathed into a feminine body udderly disputing the exegesis that would make Adam the essential home, body, יש of dual genders (androgyny).

On the contrary, Adam has a female body housing two male souls.

When Eve is manufactured from some flesh from Adam's body, it requires merely the cloning of Adam's body since his flesh is already female. Immediately after the cloning of Eve's body, Eden has two female bodies. One is soul-less female flesh (Eve), while the other is female flesh housing two male souls (Adam).

And thus the problem. How to get one of the souls in Adam into Eve? Since the two souls got into Adam's female body when a male God, Yahweh-Elohim, "breathed," a masculine phenomenon (since the word "breathed" is a masculine singular), the breath of masculine "life" into the female body that's thereafter called a "living female body" --- a female body indwelt by a masculine soul. To be considered a "living soul" a female body has to possess a masculine soul. Eve doesn't, since Adam's female body is incapable of performing the masculine "breathing" that can transfer one of his souls into her female body.

And just here is where demonic graft comes into play. Just here is where things go haywire; where desperation causes the sages no small exegetical perspiration.




Yahweh singular male, Elohim plural male. Elohim's life is Cain and his horde. Yahweh's life is singular, the life associated with Yahweh are not deposited at physical birth, like Elohim's life. They are, per Rabbi Hirsch, distributed at the new birth, on the eighth day, from heaven.