Did Kosher Rye Create Trans?

Food safety matters. Watch what you eat!

Did Kosher Rye Create Trans?

Food safety matters. Watch what you eat!

In my article on Lin Biao’s Trans Curse,

Lin Biao’s Curse of Trans!

we traced the weaponization of MBP (Munchhausen by proxy) back to the origin of Mao’s Cultural Revolution in 1965.

As a point of departure for this woo (speculative) article, it will aid to read the following, in which the author, Will Zoll takes us through the evolution of the history of ‘trans’:

URANIA - Part II

in which it is established that Karl Heinrich Ulrich actions lead to Dr. Magnus Hirschfeld, in Germany in the 1900s post WW1, developing the theory that there is a ‘third gender’, that, in today’s language encapsulates the LGBTQ+.

Dr. Hirschfeld lived and worked in Berlin in the early 1900s. During that time, the Jewish Quarter, was the center of a world wide movement of Jewish ‘spiritual rebirth’, that had its beginnings in the late 1800s with the rise of the Reform movement within the community. By the post WW1 period of Germany (1920s), and reflective of the other aspects of social extremism forced on the German populace by the death of their monetary system (1923), the Kabbalahists, in all their forms, were the dominating influence on ‘new Jewish thought’, pretty much around the planet It was all happening in Berlin. Right around the corner from Hirschfeld.

Hirshfeld, openly gay, and part of the Jewish Enlightenment and Reform movement, had contact with students of the Kabbalah, and, more importantly, the Zohar.

Both of these traditional Jewish literature based religious movements had references within them to the concepts of ‘blended identities’, especially as it related to gender.

The Zohar, a foundational work of Jewish mysticism, contains many passages that have been interpreted as discussing gender and genderqueering. One of the most notable of these is found in Zohar 1:37a, which states:

"And there are souls that have both a masculine and a feminine side, and there are souls that have neither a masculine nor a feminine side, but rather are like a clear and shining mirror in which everything is reflected."

This passage has been interpreted by some scholars as suggesting that there are souls that are genderqueer, or androgynous, and that these souls have a special spiritual role to play in the world.

Another passage that has been interpreted as discussing genderqueering is found in Zohar 3:128b, which states:

"Come and see: when the Holy One, blessed be He, created the first man, He created him with both male and female aspects, as it is written, 'male and female He created them' (Genesis 1:27). And this was done to teach us that every soul is both male and female, and that it is only by coming together with another soul that it can achieve its true completeness and perfection."

This passage has been interpreted by some scholars as suggesting that every soul is inherently genderqueer, or androgynous, and that it is only through relationships with others that we can achieve our full potential as spiritual beings.

Of interest to us now, is that the Zohar was written by Moses de Leon, in the 13^th century, though he claimed it to be written by a famous Kabbalahist 2nd-century rabbi named Shimon bar Yochai. This is in the ‘tradition’ of what was known in the Jewish community as ‘pious forgeries’, or the attribution to known personages, in order to ‘claim prestige and historical record’. This tradition of pious forgeries was most egregiously worked by Josephus, the chronicler of the early Christian ‘history’ that ultimately ended up at the core of the Constantine ‘solidification’ of christianity in 325 CE.

Moses de Leon was a Spanish Jewish mystic who lived in the 13th century CE. He is best known for his role in the creation of the Zohar, a mystical commentary on the Torah that is considered one of the most important works of Jewish mysticism.

It is believed that he was born in the town of León in northern Spain around the year 1250 CE. He was a prolific writer and scholar, and authored a number of works on Jewish mysticism and Kabbalah. However, he is primarily remembered today for his role in the creation of the Zohar, though many of non-jewish researchers find his lesser works to be more revealing.

According to tradition, the Zohar was revealed to Moses de Leon through a series of divine visions and revelations. Thereafter, as he states in his totality of writings, he spent many years writing down these visions, ‘so burned as to be irrevocable (in his mind)’, and compiling these revelations into a single text, which he then attributed to a 2nd-century rabbi named Shimon bar Yochai. Moses de Leon claimed that the Zohar had been hidden away for centuries and was only now being revealed to the world.

The Zohar quickly became a hugely influential text within Jewish mysticism due to the story of its ‘discovery’ after being ‘long hidden’, and the historical attribution to Shimon bar Yochai. Further, there were Jewish (Prussian) commercial groups, at that time, in whose interest, it was to promote all things pointing to Jewish antiquity. This was the period in which the Khazarian Mafia had begun to tie their lineage to that of the peoples of Judea, and the Bible. They promoted the pious forgeries of Josephus, and added a number of others during the 13^th, and 14^th centuries. It was convenient for the Castillian Jewish commercial bankers of Leon to promote Moses’ work as though it was as he had claimed. Numerous ‘glitches’ in the Zohar, historically placing it in the 13^th century, had been corrected in subsequent editions in an effort to support its claimed antiquity.

There is still debate among scholars who have suggested that the Zohar was actually written by Moses de Leon himself, while others have suggested that it was compiled by a group of Kabbalistic scholars in the late 13th century. The debate encompasses the criticism that ‘one man only’ could not have developed the ‘complex of simplicity’ that describes the Zohar.

We note now that the Zohar refers to the ‘Elohim’ as a plurality of ‘gods’, in accordance with the Torah (Old Testament), and very much discusses the ‘El’, as individual beings that are ‘beyond (super) human’. In fact, it is from the Zohar that we get the ideas leading to the Superman comic franchise centuries later, in which the iconic character, whose assumed Earth identity is Clark Kent, but who actually has a last name from his ‘home world’ of “El”.

Returning to the criticism that Moses de Leon was unable, as a rabbi, to form the complexity of thought necessary to have written the Zohar, it is worth noting that Moses was extensive in his writings, and includes descriptions of the ‘revealing visions’ from God, to which he occasionally attributed the rendered Zohar on those instances when he claimed to have written it. These descriptions of his ‘ecstatic visions’ clearly resemble descriptions of the effects of a psychedelic, to those who have taken them. It is so striking a resemblance as to beg further research.

While Moses, as a rabbi, would theoretically not have been inclined to knowingly take psychedelic drugs, there are countless records of unintended psychedelic experiences throughout Europe of the 12^th and 13^th centuries.

Ergotism is a condition caused by the ingestion of alkaloids produced by the fungus Claviceps purpurea, which can grow on certain grains and grasses, particularly rye, and other cereal grains. The condition is caused by the consumption of food products contaminated with the fungus, which can lead to a range of symptoms and health problems.

The effects of ergotism can vary depending on the severity and duration of the exposure to the fungus. In milder cases, symptoms may include nausea, vomiting, diarrhea, and muscle pain. In more severe cases, however, the symptoms can be much more serious, and may include hallucinations, delusions, convulsions, gangrene, and even death.

Ergotism can also have long-term health effects, particularly if the condition is not treated promptly and effectively. Chronic exposure to ergot alkaloids can cause damage to the peripheral nerves and blood vessels, which can lead to numbness, tingling, and weakness in the hands and feet, as well as circulatory problems and chronic pain. All of these symptoms are among those reported by Moses de Leon in his writings over time. Also worth noting is the heavy reliance of the Castilian region of Spain (where Leon is located) on rye during this period.

Historically, outbreaks of ergotism have been associated with the consumption of contaminated grain, particularly in Europe during the Middle Ages. The condition was known as "St. Anthony's Fire" due to the burning sensations and other symptoms it caused.

That being said, some of the notable outbreaks of ergotism that have been documented in Southern Europe during the 12th and 13th centuries include:

Rhine Valley, Europe (11th-12th centuries): The most significant outbreak of ergotism in Europe occurred in the Rhine Valley in the 11th and 12th centuries. This outbreak spread to other parts of Europe, including Southern Europe.

Valencia, Spain (1230-1233): A major outbreak of ergotism occurred in Valencia, and throughout greater Spain, between 1230 and 1233. This outbreak was particularly severe and affected large numbers of people, leading to a famine and social unrest. Lesser outbreaks occurred with regularity from 1247 through to 1298 when Castilian agriculture patterns changed from Crusades and internal strife.

Languedoc, France (1290-1291): Ergotism was widespread in the Languedoc region of France during the late 13th century, and reached epidemic levels between 1290 and 1291. This outbreak was linked to the consumption of contaminated rye bread.

Tuscany, Italy (1298-1300): Another major outbreak of ergotism occurred in Tuscany, Italy, between 1298 and 1300. This outbreak affected large numbers of people and was linked to the consumption of contaminated grain.

Catalonia, Spain (1350-1375): Ergotism was widespread in Catalonia, Spain, during the mid-14th century, and reached epidemic levels between 1350 and 1375. This outbreak was linked to the consumption of contaminated rye bread.

Béarn, France (1395-1399): Ergotism was widespread in the Béarn region of France during the late 14th century, and reached epidemic levels between 1395 and 1399. This outbreak was linked to the consumption of contaminated rye bread.

Naples, Italy (1414): A major outbreak of ergotism occurred in Naples, Italy, in 1414. This outbreak was linked to the consumption of contaminated rye bread.

Avignon, France (1438): Ergotism was widespread in Avignon, France, in 1438. This outbreak was linked to the consumption of contaminated rye bread.

Galicia, Spain (1448): Ergotism was widespread in Galicia, Spain, in 1448. This outbreak was linked to the consumption of contaminated rye bread.

Valencia, Spain (1617): Ergotism was documented in Valencia, Spain, in 1617. This outbreak was linked to the consumption of contaminated rye bread.

There were hundreds of reported, but not ‘notable’ outbreaks of ergotism throughout Moses de Leon’s life.

Is it possible that the Zohar comes from Moses’ diet of contaminated rye?

His descriptions of his ‘visions’, and the ‘visionary state’ that persisted for some time following each ‘ecstatic revealing from God’, match very closely with the known mental effects of ergotism.

The hallucinations associated with ergotism can be quite vivid, and can involve all of the senses. Visual hallucinations are perhaps the most common. Mass ergotism episodes have expressed the cultural proclivities of the affected populations, but are notable in always having a ‘religious’ bent to them. Frequently involving seeing things that are ‘anti-religious’, such as monsters, demons, or ‘antagonistic’ religious figures.

Auditory hallucinations, which involve hearing sounds or voices that are not present, can also occur. These affected Moses de Leon greatly in his visions, as he reported, the ‘overwhelming’ nature of God’s voice.

Tactile hallucinations, which involve feeling sensations that are not present, are also common in ergotism. People with ergotism may feel as though insects are crawling on or under their skin, or they may experience a sensation of being pricked or poked. Again, this was noted by Moses in his reporting on his visions, that he was actually ‘taken some (other) place’, where he could ‘feel’ it as solid beneath his hands and feet. It is note worthy that very few psychedelics produce this specific aspect of ‘tactile’ reaction in the extremities coincident with the mental effects of being in the hallucinations. In ergotism it is likely due to the same peripheral nerves in the extremities that continue to have problems long after initial exposure to large doses of Ergot producing fungi. Again, worth noting that Moses reportedly had continuing problems with his limbs over his life.

The content of the hallucinations can vary widely depending on a range of factors, including the individual's cultural background, personal beliefs, and psychological state. Again, it is worth noting that many of the hallucinations associated with ergotism have a religious, or supernatural quality to them, which is likely related to ergotism being historically associated with outbreaks of mass hysteria of a religious fervor nature.

The hallucinations associated with ergotism can be very distressing and can contribute to a range of other psychological symptoms, including anxiety, depression, and suicidal thoughts. In severe cases, the hallucinations can be so intense that they lead to a complete break with reality, a condition known as psychosis. Again pointing to a connection to Moses who took years to extract his ‘visions’ into the Zohar. Also a common theme with most other, intense levels, of psychedelic experiences, that it takes years, or decades to integrate the knowledge into one’s understanding of reality.

While it is speculation to suggest that the Zohar was ultimately the product of a bad loaf of kosher rye, it is less so to connect Hirshfeld, and his concept of the ‘third gender’, to the Zohar. The concept arose from a period dominated by monetary death, and the subsequent social destruction that it causes.

Our modern days are echoing Hirshfeld’s time both in economic, and social, parallels. We see the rise of Hirshfeld’s vision as a peak of social, and personal instability, now, with the assertion of the ‘trans agenda’. We can trace it through from Hirshfeld, through the Prussians, to Lin Biao, to emerge as a weapon of 5^th generation, unrestricted warfare that besets the social cohesion of the Western ‘liberal’ Republics.

As we ponder the implications for our future, one can only wonder how different it may have all been, if, and only if, Moses de Leon had ordered an empanada, instead of a corned beef on kosher rye.