The Hirsch Menorah.

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

ג ז ע

The Divine spirit resting on man

Is described here [Isaiah 11:2] in its
most sublime form . . . If we examine this

passage from Isaiah more closely, we will

find it consistent with all

that

have noted as

the construction plan of the menorah, a
consistency so striking that we

cannot help thinking that this passage

is, in fact, an expression in words of

the ideas symbolized

by the menorah.

Rabbi Samson R. Hirsch,

Collected Writings III.

Page 223.

To appreciate the import of Rabbi Hirsch's emblem of the menorah, and what it represents in his mind, with emphasis on the words geza ("root") and hoter ("sprout"), it's necessary to understand what Rabbi Hirsch has to say about these concepts in his Chumash at Genesis chapter one. -----The Hirsch Chumash addresses the concept of a "shoot" coming forth from a "root" in regards to the original trees in the Garden and the laws against their cross-fertilization as a means of propagation:

All plant substances and energies operate within specific and fixed limits; the form of each plant crystallizes into a specific and predetermined form. This great law, which is made manifest to us in the plant world, governs everything ----from the cedar to the hyssop; it rules in the minute fibers and seedlings, even as in giant trees that reach toward the skies. All-pervading and all-embracing, this law allows each individual plant species to develop only within the limits set for it. This law, which echoes from every blade of grass as well as from the tallest cedar, proclaims" "למינו!" "According to its species!"

Hirsch Chumash, Genesis 1:11-13.

Cross species fertilization, mixing of species, destroys the sanctity and perfection of God's original design. Rabbi Hirsch points out that attempts to improve fruit by cross-breeding merely denigrates the species of trees. Fruit farmers practice fruit tree reproduction almost exclusively from vegetative-propagation which uses the “root” (גזע) of a fruit tree to produce "sprouts" (חוטר) without mixing the genes of the original tree through sexual means. In almost all cases sexual mixing produces an inferior fruit.

These concepts are important since according to Rabbi Hirsch, the messianic-personage spoken of in Isaiah chapter 11 is said to be produced not through the mixing of species and genes associated with sexual propagation, but is being said to "sprout" (חוטר) from the "root" (גזע) of Jesse. -----Messiah, the first "born" example of the original endowment given to Adam prior to Genesis 2:21, isn't produced like the rest of the human race, through sexual propagation, but sprouts from the original root of Adam, even as a basal-shoot sprouts asexually from the root of a tree cut down to the ground:

We should stress here once again that the menorah must never be made from הגרוטאות מן, scrap metal. This specification may well convey the message that the inclinations of man, which are to be bearers of the Divine spirit, must be those original unadulterated gifts with which man was endowed at the time of his creation, but not elements acquired from sources, artificially grafted onto his personality.

Collected Writings III, p. 225.

The "inclinations of man," the one who will bear the Divine spirit (Isaiah 11), must not be the "evil inclination," acquired by Adam when an artificially grafted means of propagation was added onto his person and personality (Genesis 2:21; Midrash Rabbah, Bereshith, XVII, 6). Adam was originally incapable of producing the evil inclination. The evil inclination is, in fact, an element acquired subsequent to his Divine endowment, and is thus an adulteration of God's original design. -----The first-fruit of this adulteration of God's original design, i.e., the desecration of the body of Adam described in Genesis 2:21, and expounded on in Midrash Rabbah, Bereshith, XVII, 6 (after which he's equipped for sexual propagation), is the bastard Cain, who's most definitely not endowed with the original gifts of the Divine spirit. On the contrary, the messianic-figure developed in Isaiah chapter 11, is not produced through the scrap-metal that's the alloyed human flesh of Jew (Adam) and Gentile (Eve), the mixing of which produces the hybrid (nephilim) bastard Cain, who's the product of the mixing of the genes of two independent species, Jew and Gentile. Messiah is the firstborn of the original root of the human race (prelapse Adam) prior to any sexual mixing of the genes of that original, unadulterated, Human.

The fact of not using scrap-metal implies that the inclinations of the spiritual man, Messiah, are not the evil-inclinations associated with the grafting, artificially, of a new means of producing offspring, that wasn’t a part of the original plan of God; which original plan was that all "mankind" would be a genet, genetic facsimiles of Adam, and not a Duke's mixture produced through sexual mixing. The prohibition of Jews interbreeding with non-Jews is based not on racial profiling, or racism, but on the fact that the Jew represents (with emphasis on “represents”) the original man, such that brit milah represents, the removal of the artificial means of procreation grafted onto Adam to produce the evil-inclination which, because of the nature of his birth, Messiah won't possess. The "scrap-metal" spoken of by Rabbi Hirsch is the brass-alloy from which the serpent was manufactured and grafted on to Moses' messianic-rod, Nehushtan. The serpent represents the foreskin, which represents uncircumcision, which is wonderfully set in its original context, the Garden, in Midrash Rabbah, Bereshith, XVII, 6:

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, Bereshith, XVII, 6.

If Adam had not sinned the world would have entered the Messianic state on the first Sabbath after creation, with no historical process whatever. . . Adam---- who at first was a cosmic, spiritual, supernal being, a soul which contained all souls ---fell from his station, whereupon the divine light in his soul was dispersed.

Professor Gershom Scholem, The Messianic Idea in Judaism, p. 46.

As we have said, though G-d commanded Adam to procreate on the day He created him (the sixth day of the primordial week), the intention was that he should wait until Shabbat in order to fulfill this commandment. Had he done so, he and Eve would have given birth, on the very first Shabbat, to Mashiach.¹²⁴

124. Rabbi Yitzchak Luria teaches that the word Adam (אדם) is an acronym for Adam (אדם) David (ודד) Mashiach (שיחמ), Sefer HaGilgulim 62; Torah Or 46d). Had Adam and Eve not sinned, Adam would have retained his true identity as Adam, Eve would have manifested the level of King David, and their son would have been Mashiach.

Rabbi Yitzchak Ginsburgh, The Mystery of Marriage, p. 356.

If not for Adam's sin, all mankind would have had the status of Israel. . . To some degree, circumcision restored Abraham and his descendants to the status of Adam before his sin.

Rabbi Aryeh Kaplan, Handbook of Jewish Thought, p. 39, 47.

The meaning of the word geza גזע has multiple nuances. -----In his menorah, Rabbi Hirsch uses the context of Isaiah 10:33-11:1,2 to define geza גזע. The nation of Israel (fancied a forest associated with a great Lebanon tree), and the temple itself (the great Lebanon tree), are razed to the ground leaving only a stump. But Isaiah 11:1 says that out of the stump a hoter חטר will sprout. The following verses in Isaiah make it clear that this "hoter" (basal-shoot) is none other than Messiah. -----Which makes Rabbi Hirsch comparing it to the menorah extremely revelatory.

1614 גֶּזַע (gě·zǎʿ): n.masc.; ≡ Str 1503; TWOT 339a—1. LN 3.47–3.59 root-stock, stump, i.e., the part of a cut-off tree or plant in the dirt, from which new stock will grow (Job 14:8+); 2. LN 3.47–3.59 shoot sprouting from a root-stock stump (Isa 40:24+); 3. LN 13.104–13.163 source, formally, root-stock, i.e., the figurative extension of a person as a genealogical source, implying a renewal or resumption of a dynastic reign (Isa 11:1+)

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament). Oak Harbor: Logos Research Systems, Inc.

2643 חֹטֶר (ḥō·ṭěr): n.masc.; ≡ Str 2415; TWOT 643a—1. . . . 2. LN 10.14–10.48 shoot, twig, i.e., new growth sprouting from a root-stock stump, as a figurative extension for a progeny from a particular lineage (Isa 11:1+), see also domain LN 3.47–3.59

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament). Oak Harbor: Logos Research Systems, Inc.

Israel is razed to the ground, the temple is razed to the ground (Isaiah 10:33-34). But Isaiah says fear not. Messiah will “sprout” (חוטר) out of the root-stock (גזע) of the Lebanon as a basal-shoot grows out of the original root of a tree that's been razed to the ground. A fruit farmer would have bells and whistles going off at this point since he knows that if it were possible for a man to "sprout" out of the original root of the original man, prior to any sexual mixing, then this man could be a facsimile of Adam prior to the adulterated grafting of the very rod, shoot, through which Cain was produced as scrap-metal, and that, by means of the mixing of the genes of two independent organisms. If Messiah could truly sprout out of the bones (DNA) of prelapse Adam, without sexual mixing, then he could be the "firstborn of creation," as God intended everyone to be born, even though millions of humans may have been produced through the adulteration of the tree grafted onto the original root of the first man.

The Jewish Publication Society translates: "But a shoot [hoter] shall grow out of the stump [geza] of Jesse, a twig shall sprout from his stock [sores]." -----They translate geza as "stump," and sores as "stock," while Judaica Press translate: "A shoot [hoter] shall spring forth from the stem [geza] of Jesse." ----- Judaica Press translates geza as "stem," and goes so far as to explain the meaning of geza ("stem") as it's used in the passage:

When a tree is cut down, only the stump remains, and twigs spring up around it. Since Israel was exiled, and the kingdom ceased to exist, it was as though the tree was cut down. The prophet, therefore, announces that there is still hope for the House of David, and that from its roots and its stump, a new shoot will spring, a new king over Israel.

In Isaiah 10:33-34 (which pre-seeds 11:1,) Israel and the temple are being compared to a genet, a basal-colony, an arboretum. -----Although the founding Lebanon, and the forest which grows from it, have been cut down to the ground prior to the arrival of Messiah, the prophet says fear not; that even though the tree and its arboretum are cut down to the ground, nevertheless basal-shoots will spring, vegetatively, from the root, the stem, the stock:

A clonal colony or genet is a group of genetically identical individuals, such as plants, fungi, or bacteria, that have grown in a given location, all originating vegetatively, not sexually, from a single ancestor. . . Above ground, these plants appear to be distinct individuals, but underground they remain interconnected and are all clones of the same plant.

Wikipedia.

Ritually (“representatively”), Israel is a genet originating vegetatively not sexually, from a single ancestor (prelapse Adam). They're supposed to, if Rabbi Hirsch can be believed, possess "those original unadulterated gifts with which man was endowed at the time of his creation, but not elements acquired from sources, artificially grafted onto his person [Gen. 2:21]. . .."

The Talmud, and midrashim in general, imply the penis is artificially grafted onto the original, unadulterated human, i.e., Adam (who was originally gender-less), in order to produce a sexually, rather than vegetatively, procreating species of mankind. Abraham is told to symbolically remove the adulterated flesh (the flesh of adultery) so that, per Rabbi Hirsch, Abraham and his offspring can reinstate the original covenant between God and mankind, which is to produce a genet, a clonal colony, a basal-colony, vegetatively, not sexually. The removal of the offending flesh (brit milah) is the whole point of the "sign" of the covenant. Abraham's offspring are supposed to be a vegetatively procreating clonal colony. Ritually (“representatively”), they are that; if the spirit of the signs and decrees are laid bare.

According to the Talmud and midrashim in general, at the point of circumcision, a Jew receives not the soul associated with his sexual conception, which occurred in the dead of night, but a new soul that was created prior to the sin of Adam and was stored in the treasury of souls, the guf, a coffin, bones, a skeleton, to be distributed the moment a person has the offending flesh that produces an animal soul, a goy soul, removed from his body. A Jew ornaments his animal soul, his goy soul, with one of the souls deposited in Adam before the casting down of the world (i.e., the conception of Cain), so that two human species are made to exist side by side. Those whose soul was in Adam from the very beginning, and merely needs to be separated, through vegetative (non-sexual) means, and those souls who don't exist until they're created sexually in the dead of night. Rabbi Hirsch equates the receipt of the new soul with rebirth. Being born-again on the eighth day. The second birth must dispose of the flesh that messes up the first birth. So ritual circumcision and matrilineal transfer of Jewish identity are obvious requirements of being born-again.

Through Milah it would be possible to return to the level of Adam and Eve before the sin. In other words, mankind would again have direct access to the spiritual dimension.

Rabbi Kaplan, Inner Space, p. 166.

The Israelites were thus totally sanctified to God, and became virtually a separate species.

Rabbi Kaplan, Handbook of Jewish Thought, p. 54.

Grafting of trees and mating’s of animals in the sense of the כלאים-law would constitute a wanton interference by man with the God-given laws of nature. . . "Each to its own species!" Each to its own task! Each group of men, and especially the Jew, must remain true to his own kind and species.

Rabbi Samson Hirsch, Collected Writings III, p. 174.

In many medieval crucifixion-themed paintings, Adam’s skull is pictured at the foot of the cross. At the same place where the Christian paintings have Adam's skull (i.e., as the root-stock the cross grows out of), Rabbi Hirsch writes גזע (root-stock, sire, dead stump). ----- Rabbi Hirsch's messianic-tree, which looks strikingly like the Christian's messianic-tree, "shoots" (as a vegetative sprout חוטר) right out of the same dead-stump, root-stock of the human race, that all the Christian paintings show the cross growing out of?

This is written right next to Rabbi Hirsch's messianic-tree rendering in his Collected Writings III. His messianic-tree must be made from pure gold to convey the message that the inclinations of this particular man, endowed with divine spirit, must be those "original" and "unadulterated" inclinations with which man was originally endowed at the time of his creation, but not elements artificially grafted onto his person in Gen. 2:21. The messianic-personage, found in Isaiah chapter 11, doesn't possess the "evil inclination” that came about through the first adultery. He has the original, spiritual, inclination, that Adam had prior to committing adultery, whereby he mixed his original nature with a different species creating the very Fall requiring a "shoot" to grow out of the original unadulterated root-stock (the post-meiosis pre-fertilization seed of the woman, see, Omnipotent Stem Cells).

A partisan protestor might poo pooh Rabbi Hirsch channeling Medieval crucifixion themes much as Professor Green implies much of Jewish mysticism is patently the channeling of Christian themes by the Jewish sages. -----And yet Rabbi Hirsch comparing his messianic-tree, which looks strikingly similar to a cross, with a "chalice" where the wine of everlasting life is stored, seems like it would convince even the most hardened or stiff-necked partisan that either Rabbi Hirsch was a closet-Christian, or that even one of the greatest Jewish scholars of all time couldn't help trying to rip off a symbol or two from their Christian peers? On the page adjacent to his cross rendition Rabbi Hirsch says this about the design of his messianic-branch:

The symbolic significance of גביע is also quite clear. The term denotes "chalice," or "flower cup." The use of this term in Jeremiah 35,5 ("and I set before the house of he Rehabites cups full of wine, and goblets") seems to indicate that גביע refers not to the drinking cup but to a larger vessel in which the wine was brought to the table and from which it was then poured into כוסות---goblets. . . Hence, גביע would be that receptacle in which the entire amount of the liquid available for drinking is received, accumulated and held together. . . Accordingly, it is used as a metaphor denoting man's destiny apportioned to him by God.

Collected Writings III.

Throughout Medieval crucifixion themes the cross grows out of Adam's skull (gulgolet, Golgotha) like a branch sprouting out of prelapse Adam's bone marrow rather than his sexual seed. This messianic-sprout therein becomes the "chalice" containing prelapse Adam's DNA, the "redeeming blood," the drinking of which leads to immortality. -----Not only is Rabbi Hirsch's messianic-cross the spitting image of the Christian messianic-tree, but just like the Christian images, Rabbi Hirsch claims his messianic-sprout (Isaiah 11:1) is in fact a "chalice" containing fluid apportioned for all his (Messiah's) offspring. Those born the first time from sexual seed will receive a new soul, a second soul, not from the testes and thus semen, of post-lapse sexual reproduction, but from the tree of souls so perfectly rendered visually and literarily by brother Sampson R. Hirsch.

Unremarked on to a degree that seems incredible, we find that throughout Medieval crucifixion paintings a skull and crossbones is found at the foot of the cross. Brother Samson Hirsch helps us make sense of this imagery when he links Isaiah 11:1, speaking of the nature and arrival of Messiah, with a tree sprouting out of the roots of the unadulterated first man: man as he was originally created, i.e., before he's fitted for sexual reproduction. -----Rabbi Hirsch interprets imagery that's confounded for centuries. The “root” גזע, from which the messianic Branch "sprouts" חוטר, is the bone-marrow of Adam, where his original, unadulterated, DNA, remains, like the root of prelapse-humanity hidden beneath ground, awaiting the day a tree of souls grows out of Adam's still viable “root” גזע.

Tradition implies that during the Babylonian siege of Jerusalem, the Babylonians built a wall around Jerusalem so no one or thing could leave or enter the city. Jews dug tunnels beneath the city to move around without the observation of their captors. According to tradition the Ark of the Covenant was hidden in one of these tunnels which was summarily sealed up so that the Babylonians couldn't acquire the Ark. The Ark landed directly beneath Golgotha which ironically is the Hebrew word for "skull."

Rabbi Hirsch's implication that the covenant established with Abraham is the original covenant established with the original man suggests that the Ark of the Covenant is the coffin of the original covenant, i.e., the resting place of the bones of Adam, such that the prelapse DNA in those bones is stored in the golden sarcophagus that was carried through the desert exodus with Israel just like the sarcophagus of Joseph. -----Martin Buber and Rabbi Hirsch both point out that the word for "Ark" is the same word used for the "coffin" carrying Joseph's bones. Therefore, the Ark of the Covenant should, by Rabbi Hirsch's stars, be called the "Ark of the Original Covenant": the resting place of Adam's bones, specifically the marrow, the unadulterated DNA of the original human.

The only other connotation, aside from the Ark of the Testimony, in which the term ארון occurs are those of coffin in Genesis 50, 26 and treasure chest to receive the monetary donations for the Sanctuary in II Kings 12, 10 and II Chronicles 24, 8. . . The coffin receives the remains; the chest receives the donations for the Sanctuary . . ..

Rabbi Samson Hirsch, Collected Writings III.

When, after his adultery, the adulteration of his flesh (Gen. 2:21), Adam is exiled from the mountain of God, Eden, to wander through the desert ruled over by the "reign of the phallus" (Professor Wolfson), two angels are station on the coffin to guard and protect the precious contents inside. Indeed, the marrow of Adam's bones is the final resting place of the original (unadulterated) DNA of the human race, the immortal DNA created for man by God. The angels on the coffin of the original covenant must protect that DNA until a "branch," a vegetative sprout, growing out of the root in the coffin, sprouts to become the Tree of Life, the tree of souls, rising up out of the "well of souls" hidden beneath Golgotha.

Speaking of this "sprout" חוטר growing out of this well of souls, we have Rabbi Hirsch claiming that since Isaiah relates Messiah to just such a sprout, "we must turn to botany in our study of this system" (Collected Writings III, p. 227). -----In botany, a חוטר is a vegetative sprout born from the roots גזע rather than through sexual-reproduction. In botany, no prized creation is ever subjected to sexual reproductive mutiny or mutation. Sex destroys perfection. The first man was perfect. Only the basest vineyard owner would allow his prized Tree (from which he intends to produce an arboretum of identically perfect branches) to be mixed sexually -----thereby creating a bastard-line ----so that such a vineyard owner would thereafter be consigned to raising Cain and thus gardening in vain.

Adam's "flesh" was contaminated by the grafting of the organ required for him and Eve to commit adultery against God's original design. God was the master vineyard owner who created Adam perfect, such that he intended to form an arboretum through vegetative reproduction rather than the sexual mutation that every good farmer knows produces an inferior fruit. Since Adam's flesh is contaminated with the original sin (producing a sexually mutant race, the Genitiles), it's impossible for Adam’s reproductive seed to produce perfect offspring from the flesh that's tainted with his sin, sexual mutation. -----But in the marrow of his bones exists the original, unadulterated, DNA, of the original Tree of Life, the original tree of souls. This bone-marrow is placed in an ornate coffin where the original covenant between God and prelapse Adam is stored for safe keeping (see, Omnipotent Stem Cells).

The Ark of the Covenant represents the most precious treasure in human history: the prelapse DNA of the original man (protected in his bone marrow safe from his testes). His inclination was originally holy good, wholly righteous. The evil-inclination, transferred to Cain, didn't exist until the creation of the phallus at Genesis 2:21. So when God chooses Abraham to reinstate the original covenant he has him symbolically remove the offending flesh. When Moses and the children of Israel leave Eden, the mountain of God, to wander through the desert of sin, they carry the cargo they will need when they reach the Promised Land, i.e., the uncontaminated DNA of Adam, carried in the Ark of the Original Covenant (as Joseph’s bones are carried in a similarly ornate coffin).

That cargo ends up hidden beneath Golgotha, such that when a tree sprouts atop Golgotha, the symbolism tormenting poor Rabbi Hirsch's subconscious mind, comes to the surface, when a vegetatively conceived Jewish firstborn (virgin birth from the post-meiosis pre-fertilization seed of the woman) sprouts from the bone marrow of Adam, signifying not only that he’s the true firstborn of Adam, not the sexually conceived imposter Cain, but also that his blood is now the repository of the DNA of immortality. The Ark of the Covenant transfers Adam's bone marrow to his pre-lapse firstborn, growing out of the bones of the Ark of the Original Covenant, such that this "firstborn of creation" becomes, as Rabbi Hirsch notes, the "chalice" where God has stored the wine of immortality.

Hence, גביע would be that receptacle in which the entire amount of the liquid available for drinking is received, accumulated and held together. . . Accordingly, it is used as a metaphor denoting man's destiny apportioned to him by God.

Rabbi Samson Hirsch, Collected Writings III.

Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Jn 6:53–57). Bellingham, WA: Logos Research Systems, Inc.

Redak, with Rashi, Rabbi Hirsch, and pretty much every other knowledgeable Jewish sage, realizes that Messiah's going to "spring up" חוטר not from the intact stump of Jesse, but from his patrilineal tree after it's been cut down to the ground (brit milah). -----In this sense, Messiah will be the first actual product of what's only represented when the mohel makes the most seminal Jewish cut. ---- Messiah has no father, only a mother. He's the "seed of the woman" as that seed existed before Genesis 2:21, which is the genesis of all Genitiles. . . Which is to say that Messiah shares the same Father as Adam: God. -----Only Adam and Messiah are direct descendants of God.

Adam had genitile sex and forfeited his opportunity to sire God's children. Messiah became God's reproductive organ (Yesod) by giving his life-blood for those sired by the serpent.

In his Collected Writings III, Rabbi Hirsch presents a syllogism literally without the gism. He establishes a string of facts the acceptance of which leads to one incredible and important reality: to be a blood-relative in the messianic-covenant (part of the messianic family) requires drinking the blood of Messiah. Rabbi Hirsch establishes the fact that the menorah represents the messianic-personage found in Isaiah chapter 11. He then establishes the fact that the menorah is a "chalice" from which wine is poured into individual goblets. . . Just these two facts, and they are factual in Rabbi Hirsch's writing, should be enough to cause a serious Jew, who realizes the seriousness of Rabbi Hirsch's theological brilliance, to wonder what on earth is going on?

The menorah is a symbol of Messiah (Rabbi Hirsch).

The symbol of Messiah, the menorah, is a "chalice" where the wine of the Torah is stored (Rabbi Hirsch).

To say Messiah is a chalice storing Torah isn't transgressivly non-Jewish since it's well-known that Messiah will teach Torah. Some sages even say he'll teach Torah using different pointing and word breaks, a new Torah. . . So that's old hattan. . . Where the problem arises is when we link Torah to the very life-blood of Messiah, as though he is himself the Tree of Life, the tree of souls, the very patriarch of all his children, whom he will conceive, jus primae noctis, from his own testemony, his heart, between his breasts, where his seminal fluid, his blood, the Torah, is stored. -----His heart stores his testemony, and his lungs deliver what's in his heart (John 6:53, 63). The heart and lungs (רוח) replace the testes and their deliverer.

We see this concept captured in multiple Medieval crucifixion themes that show a gestalt-image of an enlarged phallus between the ribs only to cut the lungs where the blood of Torah is found. Messiah is fancied God's own reproductive organ (Yesod); but rather than the seed coming form the testes, it comes from the lungs and or heart. In that vein Christians read Isaiah 53 as one of the preeminent messianic-passages in the Tanakh:

In one of the most difficult verses in the difficult text (Is. 53, 10), YHVH states as a condition of the future life and work of the servant: “if his soul makes a guilt-offering.” Some scholars see in this a “clear and definite” expression of “vicarious expiation.” But the wording does not allow such an interpretation. Asham, “guilt-offering,” means compensation and not expiation. It is the name of the gift which the leper had to bring on the day of his purification (Lev. 4, 11ff). We have no indication as to how we should picture in our minds the future purification of him stricken with the leprosy of the world; but we are told that he must purify himself before he enters upon his duty of bringing to the nations the order of righteousness, and of linking them together to a people of peoples in his capacity as “covenant.”

Martin Buber, The Prophetic Faith, p. 228.

Buber points out that in Isaiah 53 Messiah is being called a "guilt offering" ("trespass offering" in KJV). Buber implies that Messiah will be given to God, by Israel, as an אשם (asham), a guilt offering: Israel's spiritual leprosy (53:6) is to be compensated for by making a "guilt offering" of the leper-messiah (suffering-servant).

The Rabbis said: His [Messiah's] name is 'the leper scholar,' as it is written, Surely he hath borne our grief’s, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted.

BT Sanhedrin 98b.

In the Garden of Eden there is one chamber called the Chamber of the Ill. The Messiah then enters that chamber and calls for all the illnesses, all the pains, and all the sufferings of Israel to come upon him, and they all do so. And if he did not ease them off of Israel, taking them upon himself, no one could endure the suffering of Israel from the punishments of Torah, as is written: Yet it was our sickness that he was bearing, [our pains that he endured] (Isaiah 53:4).

The Zohar, Va-Yaqhel, 2:21a.

Various Jewish texts speak of the concept of this leper-Messiah, suffering-servant, acting in the capacity of a "guilt-offering" brought by a leper. The contamination of the leper is compensated for by the offering. The sin and disease is transferred to the guilt-offering that's thereafter given to God. The leper-Messiah takes on Israel's sickness (spiritual leprosy) and is then given to God as compensation. Which segues perfectly with what Rabbi Hirsch has to say not only in symbol, i.e., the emblem of the Hirsch menorah, but in exegesis too.

In the Talmud we read:

The Holy One, blessed be He, will raise up another David for us,³⁵ as it is written, But they shall serve the Lord their God, and David their king, whom I will raise up unto them:³⁶ not 'I raised up', but 'I will raise up' is said. R. Papa said to Abaye: But it is written, And my servant David shall be their prince [nasi] for ever?³⁷ — E.g., an emperor and a viceroy.

The Talmud (BT Sanhedrin 98b), segues into the statement about raising up another David who will be Israel's prince forever, i.e., Messiah. The point is that the sages are wondering out loud (playfully perhaps) how on earth this leper-Messiah is going to be related to the son of David who will be "raised up" to be their prince forever. -----Two things are being toyed with in the brilliant way the sages of the Talmud toy with ideas that are worthy of the greatest interest. They focus on Messiah being "raised up" (from where? the grave?) and they toy with how he's a "guilt offering" אשם brought by Israel (Isaiah 53:4-6)?

Rabbi Hirsch's implies that not only is the menorah emblematic of the questions being toyed with in the Talmud (Sanhedrin 98b), but it is (the menorah) by Rabbi Hirsch's stars, the very picture of how Messiah can be both the greater son of David, a guilt offering, and be "raised up" (after a fall) to fulfill his mission.

You shall put the Urim and Tummim into the breastplate of judgment, so that they will be over Aharon's heart when he comes before God. Let Aharon bear the judgment of the Children of Israel over his heart before God at all times.

Hirsch Chumash, Shemos 28:30.

In his exegesis, Rabbi Hirsch points out that the urim and tummim are something of a mystery. -----But the exegesis of the phrase means "light of perfection" (perhaps even Light of the World) . . . the ornament worn between the breast of Aaron ----signifying the bearing of the judgment of Israel---- is, by Rabbi Hirsch's words, emblematic of the tree of perfect light, the menorah. -----His statements on the urim and tummim clarify the nature of the image Rabbi Hirsch makes of the menorah, the tree of perfect light, signifying the bearing of the “judgment of Israel,” as a "guilt offering" אשם, worn as an ornament between the breast? . . . But this doesn't answer the question about how this "guilt offering" worn between the breast, signifying the compensatory sacrifice for Israel's spiritual leprosy, segues with Messiah as the princely raising up of David:

I will clothe its priests with salvation, and its devoted ones shall ever shout for joy. There I shall cause David's horn to spring up; there I have set in order a lamp for My anointed.

The Hirsch Tehillim, Psalm 132:16-17.

Rabbi Hirsch links all of the elements together in just two bible verses. We have David's greater son (prince Messiah), get this, "springing up," we have the ornament worn by the priests (urim and tummim, the tree of perfect light) as well as the menorah ("a lamp for my anointed") all in the span of two verses. -----In his exegesis of these two verses, Rabbi Hirsch cuts to the chase:

When the priests of Tziyon (verse 9) will clothe themselves with the צדק [tsaddik] taught and demanded by the Law of God, then God will also invest them with ישע [yesha --"salvation"], with the maximum power of perfect human "being" and life. . . . the statement ערכתי נר למשיחי would refer to the מנורה [menorah], the "lamp" which, according to God's command, is to be "put in order" each day . . . This מנורה [menorah], as a "tree of light," symbolizes the eternally progressing development of the spirit that is to be derived from the Torah. It indicates to the anointed king of the Davidic dynasty his task to constantly cultivate the spirit of the Divine Law in the midst of his people ----a task which David, the founder of the dynasty, had fulfilled in such an exemplary manner, and which will be completed in the end of days in the coming of that scion of David's house (Yeshayahu 11) who will one day bring to pass the redemption of both Yisrael and the rest of mankind.

In this short span of statements Rabbi Hirsch clearly relates the ornament worn by Israel's priests as emblematic of the menorah, which he relates to Messiah, the scion of David, such that when the Talmud segues immediately from querying how Messiah could be "raised up" as a "guilt offering" bearing Israel's spiritual leprosy, and still be the scion of David, the messianic prince, we have Rabbi Hirsch's answer that he is the "light" said to be raised for the Gentiles in Isaiah 11:10. -----Rabbi Hirsch says the urim and tummim, the ornament of perfect light, which is the menorah, is also Yeshua, salvation for Israel. ----He specifically relates the menorah as ornament, the urim and tummim (perfect light) with Yesha, ישע --- salvation ---- going so far as to say that this Salvation, caught up in the tresses of the urim and tummim, will one day bring redemption both to Israel and the rest of mankind. . . Salvation, and Judgment, in one ornament representing salvation for Israel (and the world) purchased by a suffering-servant given as a leprous guilt-offering. . . Where have we heard these concepts expressed before?

Rabbi Hirsch shows that the menorah is emblematic of the ornament worn by Jewish priests between their breasts. He points this out after having legitimately and truthfully related the menorah to Messiah (even making the menorah a messianic-emblem). -----In the same contexts he says (with clarification from Buber) that this Messianic ornament, worn between the breasts of Jews, represents the "guilt offering" presented to God by lepers seeking to be clean of their spiritual leprosy. He goes further and directly relates this ornament to Yesha ישע--- Salvation (for Israel and the world).

Here's Rabbi Hirsch's facts:

1. Jewish priests wore an ornament dangling between their breasts.
2. The ornament represents Messiah . . . is a picture of Messiah (menorah, the light of the world).
3. Part of the nature of the ornament is that it represents the "guilt-offering" a leper brings to God.
4. Yesha ישע---Salvation, is directly associated with this ornament that's a "guilt-offering" given to God for Israel's salvation.

You shall put the [messianic-ornament] . . . into the breastplate of judgment, so that they will be over Aharon's heart when he comes before God. Let Aharon bear the judgment of the Children of Israel over his heart before God at all times.

Hirsch Chumash, Shemos 28:30.

Aaron is to wear the messianic-emblem representative of a guilt-offering given to God for Israel's spiritual leprosy whenever he comes before God. A messianic-emblem (a picture of Messiah as a "guilt-offering") symbolizing the judgment and suffering of Messiah for Israel's "salvation" ישע is to be worn between Aaron's breast whenever he approaches God. If Aaron isn't wearing this crucifix when he seeks God's mercy for Israel all hell is going to break out.

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The image above is said, by a very brilliant orthodox Rabbi, to have been required to be worn between the breast of the Jewish priest when he came seeking mercy for Israel. This image, produced by Rabbi Hirsch, to symbolize Messiah, is symbolic of the Judgment for Israel (the guilt-offering for Israel’s spiritual leprosy). This is astounding. -----The ד׳ at the head is a used by Jews as a symbol of God as the "head" of all things. So even symbolically the ד׳ means the head. The גזע means "root" or the "ground" from which something grows, the source.

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. . . means "sprout," the legs or trunk of what grows out of the "root" גזע. -----The Tor[ah]so of Adam Kadmon (the divine man) is made up for four רוח which means "breath" or "spirit." -----It represents the "heart" and or lungs of the image, the place where the "spirit" רוח dwells in man. On the Jewish sefirotic tree, the left and right arms of Adam Kadmon (the Divine Man) are called בינה and חכמה, the same words Rabbi Hirsch uses on his image of Messiah on the right and left hand.

Every element of his image is Messiah as Adam Kadmon, the divine man, hanging on a cross, giving his "spirit," his life-blood, his breath-of-life, as a guilt-offering for Israel.

Urim" means "light." ----"Tummim" comes from "tam" which means both "perfection," and "completion" (“It is Finished”) and begins with the tav, which is the symbol of completion, the final Hebrew letter, which in the original script (ktav ivri) was a "cross" ✗.-----The urim and tummim are the Light of the World dead on a tav, a cross, worn between the breast like a crucifix----- which is said (in the Tanakh) to be the Judgment for Israel's leprosy (the "guilt-offering" אשם).

In Judaism, and particularly in the passages dealing with the suffering-servant, the "arm" symbolizes a man’s power, the appendage through which he accomplishes his goals. Rabbi Hirsch connects the arms of Messiah (Adam Kadmon), the divine messianic-personage, to the words רוח that make up the torso of the body. The torso is where the "breath" רוח of man resides. The "breath" of Messiah is his power. His words are his spirit, are his power, are his arms and hands. -----The lines on the Hirsch Menorah extend from the lungs and heart to the "arms" that represent the "arm of the Lord" whom the Prophet laments Israel doesn't know or perceive.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man,

The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Re 1:12–13). Bellingham, WA: Logos Research Systems, Inc.

Rabbi Hirsch appears to have experienced the same revelation as John the Revelator:

If we examine this passage from Isaiah [11] more closely, we will find it consistent with all that we have noted as the construction plan of the menorah, a consistency so striking that we cannot help thinking that this passage is, in fact, an expression in words of the ideas symbolized by the menorah. . . ה׳ ביראת והריחו "and he shall be enlivened by the fear of God." According to all etymological analogies הריחו can only mean to "permeate" a man with a spirit, to fill him with a spirit, or to "spiritualize" him. Thus, the Divine spirit coming to rest upon the "shoot from the stock" of Yishai is described in terms of the sevenfold fullness of its many aspects, and one of these seven aspects is singled out as the root of, and the medium for, all this spiritualization.

Rabbi Hirsch, Collected Writings III.

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Sunday, March 18, 2018