John D. Brey
Well-Known Member
In an earlier thread I noted that ha-adam and Eve are originally, identical twins; Eve is a clone of ha-adam. The novelty of the penis/phallus is that it's the first incarnation of the beguiling serpent who has his way with human history after the rise of the phallus and the fall of the identical nature of nature’s original human twins (ha-adam and Eve). The factuality of this statement, where the Hebrew text of the scripture is concerned, leads to a theological pearl of immeasurable value when we realize it demands that, having come so far as to understand that ha-adam and Eve are female clones, we think about the perceived nature of the original firstborn of creation as he would exist in profound contradistinction to the usurper Cain who’s conceived not by the breath, or blood, of God (the masculine source of ha-adam and Eve's genesis), but by the novel flesh (and the newfangled seed that testifies to its violent, degenerate, genesis), which (the novel flesh), proposes to pose as a new truth created wholesale in Genesis 2:21.
In Genesis 2:21, two novel entities enter into the Garden of Eden, the phallus, manufactured by closing up the petals on ha-adam's tulip (the Hebrew says the two lips of ha-adam's femininity are sutured סגר together to form the first phallus, Midrash Rabbah, Bere****h, XVII, 6), and secondarily, but of equal importance, the testimony come through the novel new flesh: the semen.
This theological semen, i.e., the first instance of semen in the Torah, is so little remarked on in Jewish or Christian theology as to almost defy belief. It's hidden throughout the Tanakh, but in plain sight, so that it almost appears Jews and Christians together, to a man, have made a pact not to notice or think about the most fertile source for unlocking innumerable and fundamental secrets lurking beneath the petals and pages of the Torah text. It's almost as though Jews and Christians share one fundamental theological premonition: fear of the theological semen that might show them to be more symbiotically related than either theology can bear, precisely because it proves that though they may indeed be brothers from another mother, they in truth, and fact, share the same father, and thus the same seminally flawed testemony.
John
In Genesis 2:21, two novel entities enter into the Garden of Eden, the phallus, manufactured by closing up the petals on ha-adam's tulip (the Hebrew says the two lips of ha-adam's femininity are sutured סגר together to form the first phallus, Midrash Rabbah, Bere****h, XVII, 6), and secondarily, but of equal importance, the testimony come through the novel new flesh: the semen.
This theological semen, i.e., the first instance of semen in the Torah, is so little remarked on in Jewish or Christian theology as to almost defy belief. It's hidden throughout the Tanakh, but in plain sight, so that it almost appears Jews and Christians together, to a man, have made a pact not to notice or think about the most fertile source for unlocking innumerable and fundamental secrets lurking beneath the petals and pages of the Torah text. It's almost as though Jews and Christians share one fundamental theological premonition: fear of the theological semen that might show them to be more symbiotically related than either theology can bear, precisely because it proves that though they may indeed be brothers from another mother, they in truth, and fact, share the same father, and thus the same seminally flawed testemony.
John
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