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© 2017 John D. Brey.

The concept of jus primae noctis ("right of first night"), based on droit du seigneur ("Lord's right"), is first and foremost found in the Bible. It's a concept necessary to relate Numbers chapter 5 (the sotah's ordeal) to the concept of Messiah as not merely man, but God and man in a unity whereby the two distinctions (man and God) are utterly dissolved in a Oneness composed of the dissolution of a former duality.

The sotah water is quite literally the solution whereby God and man are dissolved into the female waters of the womb (miriam), which conceives the birth of the Godman. Clear exegesis of Numbers chapter 5 is the solution to how, where, and why, many of the greatest exegetes who have ever lived missed out on the dissolution of the duality between God and man directly revealed in Numbers chapter 5.

Hidden behind the veil in the temple, behind the curtain, which represents the entrance back to Eden, is the secret revealed in the sotah water: prior to the Fall, Adam is not just a non-gendered unity but a theological unification of God and man so perfect, so complete, that it's not really proper to speak of a unity of God and man since in Adam, the duality between the two is non-existent.

Prelapse Adam is not a unity of male and female gender. He's a whole too perfect to be thought of even as a unity of male and female. That unity, of male and female, i.e. coitus, is part and parcel of the Fall, whose possibility is "made" possible through the manufacture of the woman from formerly perfect, non-gendered, flesh.

Only the unfertilized ovum remains as a reminder of what Adam was before the Fall. Only the unfertilized female ovum is an omnipotent cell stemming the tide associated with the Fall into gender and the duality between God and man. Only the unfertilized ovum is found behind the closed-membrane of the virginal womb where the firstborn of creation eventually, belatedly, emerged (Col. 1:15-20). Only the arch-etype of the covenant is found behind the veil in the temple of stone.

Droit du seigneur jus primae noctis is the key to understanding the primary distinction between Christianity and Judaism: the belief that the duality between God and man can be dissolved in the water of a female womb (miriam). Numbers chapter 5 holds the solution to one of the greatest theological mysteries of all time (the difference between Judaism and Christianity). The unity comes together through the dissolution of the primary duality (God and man) causing the primary distinction between Judaism and Christianity. Numbers chapter 5 provides the solution (waters of Miriam) where all these dualities are dissolved for the person who can swallow the solution without it becoming a curse to their theology and way of life.

Numbers 5:18 states that the priest shall set the woman before the Lord and uncovers her head. The Jewish exegetes tell us that uncovering the head is a sexual metaphor such that the serious exegete wonders that the woman is being set before the Lord when this sexual innuendo is being performed? In the context of droit du seigneur jus primae noctis ("the Lord's right to the first night") the idea that the woman's unfaithfulness (the unfaithful sotah) would be against the Lord isn't that surprising. And thus it's no more surprising that after the Fall (napal) every case of a woman conceiving (throughout the Pentateuch) is preceded by a metaphor for the fact that her actual husband, and not the Lord, i.e., the marital right of her husband, rather than the "Lord's right" (droit du seigneur), is the cause of her conception.

In every case within the Pentateuch a man is said "to know" his wife as the cause of her conception and birth. . . Every case, that is, until we come to Genesis 21:1 where we read: 

And the Lord visited Sarah as he had said and the Lord did unto Sarah as he had spoken. For Sarah conceived and bare Abraham a son in his old age.

This is the first case in the Pentateuch where conception isn't preceded by the husband seeding the wife. We're told that the "Lord" visited Sarah this first case where the droit de seigneur, the "Lord's right" causes a woman to conceive a son for her husband. . . Coincidentally it's the first conception associated with the start of the Abrahamic-line, which line, is said to lead to the return of man to the state of Adam prior to the birth of the first nephilim, the first man born "fallen" napal, the firstborn of the fallen creation: Cain. 

After Genesis 21:2, which ironically reverses the affect of Genesis 2:21, nearly every birth is conceived through a Jewish process that leaves out the statement that the husband "knew" in relationship to the conception. And since it's the Jewess's conception apart from her husband knowing her that's important, we have the fact that when Jacob conceives a child from a non-Jewish mother, we have the only time post Genesis 21:2 throughout the Pentateuch where a pregnancy related to a Jew includes the fact that the husband "knew" or came to "know" or "came into" his wife in the biblical way.

When Jacob fathers offspring through a Canaanite woman whom he "knows" in the biblical way, she conceives in the non-Jewish way, through the husband, rather than through droit du seigneur jus primae noctis.

The solution the sotah drinks, which is the solution dissolving and thus solving the difference between Judaism and Christianity, is constructed in a precise and revealing way. The priest is to take "holy water" in an "earthen" vessel. He's to add a number of important things, first of which is dust from the tabernacle floor. This “dust from the tabernacle floor" is the same dust Jewish midrashim claims is the stuff prelapse Adam is made of.

The "earthen" vessel is likewise a key that we're talking about prelapse Adam who is created from both the dust of the tabernacle floor, and who is an earthen vessel into which the nefesh of God is placed to create him.

Midrash Rabbah reveals that "nefesh" which is translated the "breath" of God means "blood." -----Likewise, Rabbi Hirsch is explicit that the blood of God resides in man (Bereshis 9:4). The sotah water is "holy" precisely because it is, or represents, the blood of God; that when mixed with the dust from the tabernacle floor, creates Adam the Godman: the man whose earthly-frame is the temple for the blood of God (R. Hirsch). The combination of God's blood in man’s earthen body creates the dissolution of god/man duality revealed in the solution the sotah is made to drink, which is thus the solvent solving the Jew/Christian dilemma.

The relationship between the "sotah water" and God's blood is obvious. The Jewish sages are near unanimous that Moses' sacrifice of the golden alef, ox, or calf, is a corporate version of the events found in Numbers chapter 5.

Moses takes the golden pagan god and sacrifices it in the fire, using the ashes of this god to sprinkle in the stream thereby creating colloidal gold. This gold-water is not only blood red, is not only read as blood, but because it uses the material substance used to represent "holiness" throughout the bible (gold), can here represent nothing else but "holy water" which finds its only use through the Tanakh at the Numbers chapter 5 hapax legomenon. This is to say that it's not just because the Hebrew name for "Adam" is constructed of the letter representing the ox, or calf (alef), with the letters representing “blood” (dalet-mem), that the sages relate to us that Adam is filled with God's blood.

When God initiates the covenant for which humanity was created in the first place, the Abrahamic covenant, not only does Abraham's wife survive the curses of the sotah water, i.e., fallen offspring, but so too the true nature of the sotah water is presented as the central element in the ritual establishment of the covenant. -----Before Sarah gives birth to the first member of the human race not contaminated by the Fall, not a member of the race of the "fallen" (the nephilim), Abraham creates the sotah water. The sotah water and its creation are the cause of Isaac's conception. Isaac is conceived apart from phallic-sex, in a manner that associates him with droit du seigneur jus primae noctis, the Right of the Lord to father the firstborn.

Part and parcel of these exegetical truisms is the necessity of recognizing the divinity of Adam prior to his Fall into the duality of man and woman --- God and man. Anyone born through the Right of the Lord, droit du seigneur, any woman whose firstborn son is conceived through the Right of the Lord, is born through the seed of prelapse Adam. As such, they're not subject to the Fall, they're free, like God, and are, furthermore, made of God. They’re the temple where his blood dwells.

Speaking of the process by which Abraham creates the sotah water we have this from Rabbi Hirsch:

The whole sotah procedure is called Torah, Law . . . every step of the procedure --- from beginning to end ---must be performed in broad daylight. What is at work here is not the dark powers of night. Rather, it is the Divine power of God's Torah intervening in order to protect the interests of "man" and to protect the moral freedom of human society (cf. Collected Writings, vol. III, p. 86ff.). Hence all the laws pertaining to the writing of a Torah scroll apply to the charter of the sotah (Sotah 17b).

To fully appreciate what Rabbi Hirsch is getting at one must read the reference noted in the quotation above: his Collected Writings vol. III:

If we look at milah [circumcision] superficially, without regard to what Scripture has stated concerning its symbolic character, we could be tempted to consider it purely as prophylactic surgery . . . see it as a homage offering to the dark powers deified by human delusion, which reach out from the "nighttime" aspect of human existence into the very flesh of man holding him prisoner there with powerful bonds.

Rabbi Hirsch points out that if the symbolic character of ritual circumcision is not fully understood, it can be seen not as the moral perfection of man, but as merely an offering to the dark powers and passions of the night which the ancients worshiped in the guise or disguise of the very phallus being bled in ritual circumcision.

Rabbi Hirsch continues his thoughts by pointing out that ritual circumcision, like the sotah water ordeal, must occur during daylight hours, to show that neither is concerned with the physical functions required for the continuance of human existence, but of higher forces and principles that transcend the requirements associated with human existence and its alleged physical perseverance, under the cloak of darkness, night, and the passions associate with the flesh the ancients deify in abasement of the true deity that lives only when the false dies. The deity whose lifeblood is the death of the falsehood:

. . . This requirement [that circumcision must be performed in broad daylight] proclaims in no uncertain terms that circumcision is not concerned with the strictly physical functions of human existence. Circumcision is not concerned with the dark powers of an unfree nature. Circumcision firmly directs us to the One, absolute God Whose Law binds the forces of nature and Whose essence and freedom are reflected in the free-willed creativity of man during his waking hours. It is to such a man that circumcision addresses itself, placing the knife into his hand and demanding that he himself apply the limits of God's Law to the sensual aspects of his body.

Yes Rabbi Hirsch says this. And yes he’s let all the symbolism get the better of him such that he goes beyond what is perhaps appropriate for a Jewish sage to say about the truth of circumcision. Nevertheless his final statement lends itself totally to what is here being addressed:

The sole and eternal purpose of circumcision is to have him become part, with all his being, of the absolute sovereignty of God, to have him demonstrate that he is indeed made in the image of the One, absolute God, and that he dedicate all of his being to the service of God.

Circumcision and the sotah water ordeal are part and parcel of the same process leading to a return to the divine freedom of Adam before the Fall into gendered duality marked by the phallus, and God/man duality marked, and then marked for extinction, by the same flesh. Abraham marks this flesh for extermination. Rabbi Hirsch claims that the man of God will, with knife in hand, apply the necessary limits to the flesh which will cause the conception of the Godman in the closed-womb of his bride apart from the sensual aspects of his flesh that rule the night, and which the ancients worshiped as god in its intact, uncut, uncircumcised, glory.

One could rightly ask how a pagan god can become holy water? How can the profane be made holy? E.g., how can the holiness of circumcision blood be understood where the organ being bled is appreciated as the emblem of the dark forces of human nature as presented in the dark, fallen, conception, which occurs in the black of night?

If "blood" represents "death," and circumcision blood is concerned not with "a death," but "death" itself (i.e., the origin and source of death), then the origin and source of death, or more precisely the blood that represents the death of the origin and source of death, concomitantly represents the cessation of death itself, all death, which therein signifies life eternal.

Syllogistically speaking, the very blood that represents death can represent eternal life if that blood represents not just any death, but the death of the origin and source of death. This kind of blood is the source of everlasting life. This blood is God's blood.  This blood is holy. This blood, if consumed, through the mouth (metzitzah) breeds everlasting life; is the origin and source of everlasting life. It's the end of the nephilim, who began with Cain, who’s raised, every time someone is conceived by means of anything other than the blood of God: holy water.

The semen, come from the tree of knowledge which man considers the source of life, is in truth the symbol of man being born already dead (original sin passed down through the semen), while the blood that represents the cutting down of the tree of knowledge ironically represents true and everlasting life.

Can it be any wonder then that everlasting life is portrayed in the Tanakh as coming not through the fruit of the tree grafted onto Adam's body as an addendum to God's original plan (which didn't include the original sin), but through an asexual shoot, or branch, growing out of the original root of Adam's DNA after the engrafted falsehood is removed.

The primary distinction between Judaism and Christianity is the belief in a Godman who is both God and man in one unity so complete that the distinction between man and God no longer exists in a sense compatible with the dualistic manner of thinking of the common man.

The water in the womb of the sotah is called miriam. It's water (mayim) of bitterness (mar). The Hebrew word is mem-reish-yod-mem, which is the same letters that spell “Miriam,” which in English is Mary, which in the Gospels is where the first actual (rather than ritual) Jew is conceived. The first actual Jew is conceived when the Right of the Lord causes Mary, Miriam, waters of bitterness, to produce a Son.

Great sages have wondered that the sotah is said to become pregnant by means of the sotah ordeal. She's set before the Lord, and her hair is let down, and if she hasn't been unfaithful to the Lord, he makes her pregnant, like he did Sarah. Ramban points out that the sotah says "amen" twice when vowing that she hasn't had sex. He insinuates she’s implying that she hasn't been unfaithful to the Lord with her husband, or any other man. -----If this proves to be the case, then her ordeal causes her to become pregnant apart from any other man or even her husband. Her firstborn son is the product of droit du seigneur jus primae noctis.