Blood challah bread
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| It's still the blood of children. The beet thing is just a lie to get you to not run a DNA test on the bread. |
In Medieval Europe, the murders of young girls and children used to
spike around the Jewish holidays of Passover/Purim/Rosh Hashanah.
Jews
wont tell you this, but traditionally all challah and matzah bread
dough was stained red. You can still find this variation in some Eastern
European and Russian villages with isolated Jewish communities.
Guess
what it was colored with? Blood, of course. Nowadays they pretend it
was beetroot all along, but no, traditionally it was always blood.
Our
ancestors talked of how the Jews would dye their bread and wine redder
with children’s blood. The Jews call this libel. Who are you going to
believe, your European ancestors or the lies of Jews?
On all of these holidays, red wine is drunk. Guess what’s in the wine that makes it even redder? Oh yeah, blood.
The
other red stuff in these meals, traditionally like cow tongue, replaces
which used to be the tongue of a child’s. Tongue is a mainstay of
Ashkenazi Jewish cuisine. In fact, there are dozens of different
variations, from gedempte zung, sweet and sour tongue, to pickelfleisch,
pickled flesh.
Pomegranate red seeds now replaces the entrails
of children that Jews used to eat on Rosh Hashanah, after the knowledge
of their secret eating habits became widespread and known to the goyim.
You
know the two puncture marks in a persons neck after they are bitten by a
vampire in movies? That is derived from the holes and puncture marks
that used to be found on child victims of Jews. From where their blood
had been drained to make red challah bread and red Jewish wine.
Jews
used to enrage Europeans so much that they threw them down wells:
entire families of Jews, chucked down wells. What could possibly make a
village so angry as to do such a thing? Take a guess. Most mob violence
is caused by violence to children by foreigners.
If you don’t
believe me that’s fine, but even Israeli historians like Ariel Toaff
have come out and admitted that yes Jews used blood in their Kabbalah
rituals. The blood of children is seen as most pure and powerful of all.
Kabbalah states ‘the blood is the soul’. Jews believe that by
drinking children’s blood they are consuming their souls and making
themselves more powerful and youthful. This is a very ancient school of
thought.
Question. Why are there so many paintings from the 11th to the 18th century just about rabbis murdering children? Dozens of them, that I know of.
Based on thirteenth-century Kabbalistic literature, specifically
discussions regarding the "secret of the blood" (sodha-dam) and its
connection to the "other side" (sitra ahra), this concept refers to the
dangerous, improper use of raw spiritual and physical power.
The
"Soul Blood" (Dam ha-Nefesh): In this context, "soul blood" often
refers to menstrual blood (dam niddah), which, within Kabbalistic
interpretation of that era, is sometimes viewed as having intense, raw,
and potentially chaotic life force.
The Wrong Way/Left Path
(Magic): If this "blood" or spiritual power is directed toward the
"wrong way"—meaning impurity or the demonic realm (sitra ahra), rather
than divine holiness—it follows the path of magic (kishuf) and becomes
associated with demonic forces.
Spilling Blood: In this mystical
framework, using this power for sorcery or failing to properly separate
from blood impurity is seen as feeding the "other side," which results
in the metaphorical or literal "spilling of blood" (death or the loss of
life-force).
Confirming again Jewish blood magick is one of their core Kabbalist beliefs.
The Tree of Death, or Qliphoth/Qlippoth, is a Kabbalistic concept representing the inverse, "shadow" side of the Tree of Life.
It
consists of ten impure, chaotic, or demonic forces that inversely
mirror the Sefirot (divine attributes). It’s commonly used in ‘Wrong
Path’ Kabbalah and Left Path magick.
Lilith & the Red
Goddess: Lilith is known as the Queen of Sitra Ahra and the "Goddess of
Bloody Moon," frequently associated in Left-Hand Path occultism with
blood rituals, sacrifice, and the "Red Goddess" archetype.
Kabbalistic
Concept: Sitra Achra is considered the "shells" (Qliphoth) that conceal
God's presence, stemming from the sefirah of Geburah
(Severity/Judgment).
Symbolism of Blood: In esoteric, non-orthodox,
Kabbalah traditions, blood is used as an offering to Lilith or as a
means of personal empowerment through the "darkness".
Ariel Toaff is an Israeli author, the son of Rome’s chief rabbi.
He initially set out to write a book debunking the idea of Jewish blood rituals.
To
his shock, upon examining European and old Yiddish and Hebrew Ashkenazi
manuscripts, he instead found mountains of evidence that Jews were
indeed using human body parts and blood in their chabad and Kabbalah
rituals. He was forced to heavily censor and redact his findings and was
attacked by Jews all over the world for exposing their ‘secrets’.
What Toaff Documents in Passovers of Blood
1. Foreskin or Blood as a Healing Ritual
Toaff
cites medieval Ashkenazi customs involving the ceremonial mixing of a
child’s foreskin blood with wine. In that version, the mohel, along with
the child and mother, might taste it, accompanied by a prophetic
blessing such as “Thanks to your blood, you live!” Additionally, any
remaining mixture could be poured beneath the synagogue’s Ark—believed
to ward off harm to the community. This practice was still noted in
places like Worms into the 17th century .
2. Magical and Exorcistic Symbolism
Toaff
frames this as more than just medical tradition—it rooted circumcision
in a cosmic and protective ritual. The blood (and foreskin) symbolized a
metaphoric bond with divine protection, exorcising threats both worldly
and spiritual. The rabbi who performs the bris and finishes it with his
mouth must lick and consume some of the penile blood for personal
health and longevity, but also as a mark of commitment to his
spirituality and the mysticism of Jewish lineages.
3. Empirical Tradition Beyond King’s Law
These practices appear
in kabbalistic handbooks and compendia of magical remedies—known as
segullot—preserved within Ashkenazi tradition. Medical texts from the
German-Jewish milieu recommended using powdered dried blood, preferably
that of a child’s, to staunch wounds—not just circumcision, but also
nasal bleeding. The idea was that the child’s blood would merge with the
adults body and give healing and youthful properties to the patient.
These
are just the parts that are unredacted and that Jews would allow to
become acknowledged all over the world. Toaff received endless death
threats and was even under surveillance by Mossad for publishing his
book. He was forced to redact and take back large parts of his research.
The truth was not allowed to come out.
In reality, heaps of
evidence for ritualistic child murder and sanguinarian blood drinking
rituals was also found, but Toaff faced too much outcry to publish these
findings.
Around April and Easter is when most ‘blood libel’ accusations would come around in Medieval times. Often
it was a child found laying face down in the thawing snow; with a slit
throat or small stab or puncture wounds all over his or her body and
head. Or their body would be found floating in a river or a Jewish
synagogue immersion pool called a Mikvah.
There are many child
saints in Europe whose deaths were attributed to Jews. Simon of Trent,
William of Norwich, and Harold of Gloucester to name a few.
The
mocking of Christ which is evident in the Talmud would often be
attributed to the torture and humiliation the child victims had gone
through.
Another very similar ritual style murder of a child happened in Russia, near a village populated with many Jews. Again;
the child was found with constellation patterns carved into his skin,
and exanguination and blood loss was the cause of death.
In
Judaism, constellations—referred to as Mazzarot—are recognized as
celestial creations of God that correlate with the twelve months of the
Hebrew calendar, mapping out Judaic time.
Faced
with this explanation, a few questions immediately come to mind. First:
What do the working conditions of people in the 19th century have to do
with a sporting event?
