Sex and the Single Man

We suspected it all along. But we are approaching certainty. Donald Trump will be impeached, even though he attacked Syria ostensibly to destroy some of the capacity of an evil regime which sacrifices its own nationals with chemical weapons in contravention of international treaties and the rules of war. Trump, reading from two prompters, gave his finest presidential speech ever in explaining what the U.S. and its allies were doing in their missile attack on Syria and why. Pat Robertson, the evangelical preacher, even interpreted Trump’s habit of sniffing while he reads a speech to be a sign that he was breathing in the breath of the Holy Spirit. However, the speech stank from insincerity. By sometime next year, if not earlier, Mike Pence will become president of the United States.

A reader of my blog sent me a very insightful article by Meghan O’Gieblyn in the May issue of Harpers Magazine called: “Exiled: Mike Pence and the evangelical fantasy of persecution.” The article not only paints a picture of the character of Pence’s Christian beliefs, but also provides insight into how he and other Christians could vote for and support Donald Trump no matter how much he lied, how much he fornicated with other women than his wife, how much he took to the media to berate and belittle his own appointees and government administrators. Mike Pence belongs to a branch of the Christian evangelical religion that takes its archetype for political involvement and activity from the story of Daniel and the emperor Cyrus.

In his 2016 book, God’s Chaos Candidate: Donald J. Trump and America’s Unraveling, Lance Wallau claimed that God spoke to him and revealed that candidate Trump was like the Persian King Cyrus cited in the Bible. Cyrus decreed that the Jews living in captivity in ancient Babylon could return to Israel and rebuild their temple. Voting for Trump entails a sacrifice to achieve a greater cause and objective.

First, the thesis presumes that Christians in America now live as aliens and a threatened minority in their own historic land. This is the same theses that Martin Luther King put forth in his famous, “I Have a Dream” speech fifty-five years ago on the Washington Mall on 28 August 1963: “the Negro is still languished in the corners of American society and finds himself in exile in his own land.” This is how Evangelical Christians, and Lance Wallau in particular, currently portray the current plight of Evangelical Christians in America. They are living as a persecuted minority as exiles in their own land.

Second, they will be redeemed, not through good works and social justice, but by getting in bed with a pagan who will serve as God’s means to deliver them once again to the Promised Land and their rightful home. They will return from exile and once again build a commonwealth based on strict Christian (priestly Jewish) teachings (a kingdom that never existed in history as much as some Jews tried to create one). The rule of a new High Priest would esteem purity and ban homosexuality, drive strangers out of the land and revere ethnic homogeneity. The Black narrative is first appropriated and then applied to themselves in a competition of imagined victimhood.

Could anything be more miraculous than the pagan Donald Trump rescuing Mike Spence from political decline and obscurity following the farce of the anti-gay legislation he introduced in Indiana? Could anyone imagine anything more miraculous than Donald Trump no sooner – or even before he won the presidency – proceeding headstrong towards self-destruction? Yes. The story of Daniel in the Torah is interpreted to mean that, “God’s people can survive in exile—even under the fist of a despotic ruler—so long as one of their own tribe advocates on their behalf in the corridors of power.” One can have faith and serve Babylon at one and the same time. Because Babylon with a pagan, tenacious and willful ruler unintentionally will serve as a mechanism of return as Isaiah foretold (45:1).

א  כֹּה-אָמַר יְהוָה, לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם, וּמָתְנֵי מְלָכִים, אֲפַתֵּחַ–לִפְתֹּחַ לְפָנָיו דְּלָתַיִם, וּשְׁעָרִים לֹא יִסָּגֵרוּ. 1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
ב  אֲנִי לְפָנֶיךָ אֵלֵךְ, וַהֲדוּרִים אושר (אֲיַשֵּׁר); דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר, וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ. 2 I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron;

Trump will be the wrecking ball to the spirit of political correctness and substitute religious correctness for Israel’s sake so that the nation can fulfill its divine assignment, and for America’s sake so that Christian nationalists can once again regain their proper place in the sun.

I had started to write this blog early Friday morning, but was sidetracked because of a request of one of my sons. I never got very far into it. On Friday evening when I was off to synagogue, at the corner of Nina and Bathurst Streets, I saw a vision. In the sky to the south at the bottom of the steep Bathurst Hill, there was a large hand in the sky. Beneath that sky, cars were driving towards the heavens and disappearing into the clouds. Of course, the huge hand in the sky was but a reflection in the misty late afternoon of the hand signal that warned pedestrians not to cross the street. The cars in the sky disappearing into the clouds were but reflections of the cars driving down the Bathurst Street hill. An unusual confluence of mist and air, and the sun remaining invisible, allowed what was on the ground to be reflected much larger than life in the sky. The heavens mirrored earth. It was an illusion.

Though this naturalistic explanation was correct, what I saw was a miracle nevertheless. It was a vision almost worthy of Daniel. God’s hand was so powerful that it could make cars and traffic disappear. Such is the power of God’s hand and His outstretched arm! Such is the willingness of humans to sacrifice their neighbours in the name of purification!

My theme in this series of blogs has been about etzem and how identity, or sameness, and independence can be reconciled. I wrote about Adam’s fantasy that woman was merely an extension and projection of man, woman more as possession than as objectification, though both misconceptions prove to be complementary. It is this tale of master and slave, of men as masters and women as their servants, that is even more fundamental than one ethnic group, one religious group or one race, subjecting another group to slavery.


כז  וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ:  זָכָר וּנְקֵבָה, בָּרָא אֹתָם.
27 And God created man in His own image, in the image of God created He him; male and female created He them.

Even in Genesis I, when God created man and woman, only man was made in the image of God. That is why in man’s dream, in Adam’s dream, woman is viewed as created, not this time as an image of himself, but as a physical extension and projection of himself. Only man in the image of God can say and it will be. Only man can name and classify and bring the categories of thought into being. Woman is simply made as a physical help meet of man – at least as told in the Biblical narrative of the faulty path of human illusions.

The biblical narrative begins, not with human independence, but interdependence, with man dependent on God and woman dependent on man. It is an asymmetrical interdependence. Man is beholden to God, not simply for his life, but for being created in the first place and for being given the position in turn of master over the physical universe. Man is the surrogate of God. Woman, on the other hand, is viewed by that man as simply his physical extension in the original doctrine of possessive individualism. But just as God is dependent on man for being recognized as the creator and master of the universe – animals and plants certainly cannot do that job – man is dependent on woman for serving his physical needs.

However, there was a fundamental difference between man and God epitomized by the two trees that God planted in Eden. One was the Tree of Life. God was eternal. Man was not. And man would not eat of the Tree of Life even though man deluded himself initially to believe that his destiny was to have eternal life.  A second tree was the tree of knowledge of good and evil, of moral discernment. Here, man had it over God. Because God was not a physical being. God did not have a sexual partner. Man, on the other hand, could know woman, could have sex with a woman and thereby discover the foundations of a moral universe. If God brought humans into the world in this archetypal mythical tale, man and woman would bring morality into the world. It was not sufficient to recognize the good, to wonder at the beauty of creation. It was necessary to understand evil as well and its source. As you will see, it is not sex.

How? Because the two trees, the tree of life and thee tree of knowledge of good and evil were also interdependent. Man was warned that if he ate of the tree of knowledge of good and evil, if man knew woman, if the two had sex, they would know that they were mortal and were not like God, would know that one day they would surely die and that they never would be able to eat of the tree of eternal life.

The story of the second creation of Eve, the creation of Eve in the imagination of the male, is about an Eve who is but a physical extension of man, an Eve who exists simply because man is lonely and, further, because the man that is lonely does not even recognize that he needs Eve as his companion and, further, that being alone is “not good.”

Woman is “bone of my bone, flesh of my flesh.” And the two become one flesh in reality when they mate. But they do not, simply thereby, become partners in life.  For man does not see woman as his equal, does not see woman as an independent self-conscious being with whom he must establish and build a relationship. Look at how the mating game begins in Genesis III.

א  וְהַנָּחָשׁ, הָיָה עָרוּם, מִכֹּל חַיַּת הַשָּׂדֶה, אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים; וַיֹּאמֶר, אֶל-הָאִשָּׁה, אַף כִּי-אָמַר אֱלֹהִים, לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן. 1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
ב  וַתֹּאמֶר הָאִשָּׁה, אֶל-הַנָּחָשׁ:  מִפְּרִי עֵץ-הַגָּן, נֹאכֵל. 2 And the woman said unto the serpent: ‘Of the fruit of the trees of the garden we may eat;
ג  וּמִפְּרִי הָעֵץ, אֲשֶׁר בְּתוֹךְ-הַגָּן–אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ, וְלֹא תִגְּעוּ בּוֹ:  פֶּן-תְּמֻתוּן. 3 but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’
ד  וַיֹּאמֶר הַנָּחָשׁ, אֶל-הָאִשָּׁה:  לֹא-מוֹת, תְּמֻתוּן. 4 And the serpent said unto the woman: ‘Ye shall not surely die;
ה  כִּי, יֹדֵעַ אֱלֹהִים, כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ, וְנִפְקְחוּ עֵינֵיכֶם; וִהְיִיתֶם, כֵּאלֹהִים, יֹדְעֵי, טוֹב וָרָע. 5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
ו  וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה-הוּא לָעֵינַיִם, וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל, וַתִּקַּח מִפִּרְיוֹ, וַתֹּאכַל; וַתִּתֵּן גַּם-לְאִישָׁהּ עִמָּהּ, וַיֹּאכַל. 6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
ז  וַתִּפָּקַחְנָה, עֵינֵי שְׁנֵיהֶם, וַיֵּדְעוּ, כִּי עֵירֻמִּם הֵם; וַיִּתְפְּרוּ עֲלֵה תְאֵנָה, וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת. 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.

What do we know about the serpent? We know it stood erect. We know that the serpent was subtle and devious. In fact, the serpent is an outright liar for he describes sex as a divine experience when that is precisely what a Hebrew divinity can never experience. God did recognize what is good and not good (loneliness for man); God had not yet come to recognize what is evil.

The serpent insists that if Eve eats of the tree of knowledge she will know good and evil and that will be like being a divine being who knows good and bad, good and evil. We know that the serpent spoke to woman. We can surmise that when first mentioned, serpent is a euphemism among a host of euphemisms in the Bible. We may currently give a penis a proper name – Peter or Oscar– or call it a boner. The biblical writers were prone to use a wide variety of euphemisms to refer to a penis, such as “basar,” “flesh” in Exodus 28:42, the same word that is used in Genesis 2:23: “flesh of my flesh,” בָשָׂר מִבְּשָׂרִי. Woman then means bone of my bone, penis of my penis. Another euphemism for penis is erva עֶרְוָה or “nakedness,” as 3:7 above, עֵירֻמִּם.

Last night we went to hear The Hot Sardines at Koerner Hall, a terrific retro jazz band with superb musicians and even a tap dancer – see and hear them if they are in your neck of the woods – they play Vancouver at the Orpheum later this month and in Winnipeg in May – or if you go to New York, they perform at Joe’s pub. They put on a tremendous show. They are crisp and exacting musicians with a great horn and wood section. And they are funny in a sly and witty way, just as are some of the tunes they play from the days of dirty jazz in which all types of interactions with fruit were used to refer euphemistically to sex and passion.

Note the following about the biblical tale of the erect penis:

  1. Man objectifies his own penis and sees it as Other.
  2. That Other, unlike woman, is viewed as an entity with an independent being.
  3. That independent being, in contrast to the naïve Adam, obsessed with his naming ability and, thereby, bringing things into existence, is characterized by guile.
  4. Woman is seduced, not by a man, but by his penis, by woman discovering what a delight a penis is to the touch and the sight and the taking the penis in as food for the body and the spirit.
  5. Only in this way does Eve teach the blissfully unaware Adam, who does not even recognize Eve as an independent being but characterizes his penis as having independence from himself, that he too can take pleasure in his physical being.
  6. In discovering their nakedness, in discovering the penis, in discovering the wonders of sex, they are both ashamed.

Why do Adam and Eve feel shame? And what does sex and shame have to do with independence and autonomy?

To be continued.

 

With the help of Alex Zisman

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