The true Jewish view of homosexuality and its “use” is borne out plainly in Genesis 19, in the city of Sodom. Genesis 18:20 sets the stage. There the Jewish God explains that Sodom is a sinful city. Yet just how or why the inhabitants are sinful is never specified.
Have they become sexually decadent or have they merely “offended” or “trespassed” against a jealous Jewish God? Here again we find the “Israelite’s Dilemma.” By hook or crook, whether sinning or bowing to a Jewish God, who is, esoterically, the Moon God Sin or sin incarnate, one is doomed.
Beginning in Genesis 19, Lot receives two Angels, very publicly, at the gate of Sodom. These Angels are male and we can assume as well that they are Aryan as are most Angels appearing in Judaism. This study explicates this detail. Likewise, this indicates them as especially fine specimens as Angels are understood in the esotericism as superior in general to the average man.
The age of the Angels, often beautiful and youthful figures, is never indicated. These Angels are likely among the three figures appearing in Genesis 18 whom are typically translated as being “men.” Yet the word used there is Anasim, שְׁלֹשָׁ֣ה. It may mean “men” or it may mean “people” or “folk.”
That there are two Angels, making their number with Lot three, may be an allusion to the numerology around the number three, which is sexual. Indeed, shortly before this, in Genesis 18, the Jewish God appears to Abraham in the form of three people. It is during this visit in Genesis 18 in which it is esoterically indicated that the Jewish God has impregnated Abraham’s wife Sarah as this study explicates.
We might reasonably conclude these three people appearing in Genesis 18 to Abraham and his wife are the Jewish God and two Angels. We might even conclude that Lot and the two Angels that appear directly thereafter in Genesis 19 are also the Jewish God and two Angels. After all, it is during this visit in Genesis 18 with Abraham that the Jewish God announces his intention to destroy Sodom.
Likewise, the name Lot, לוֹט, means “veil” or “covering.” Hence Lot himself may represent a “disguise” of the Jewish God. If the Angels are intended as catamites, Genesis 18 may suggest that the Jewish God has traded two catamites for an opportunity to impregnate Abraham’s wife in his tent, while the latter waits outside. This would be consistent with themes found in Genesis 19.
In Sodom, Lot brings the two Angels to his house to “spend the night,” to act as their “servant” and “wash their feet.” As with the appearance of other anointing and baptism rituals in the Biblical works, we can be sure that these are sexual innuendos. There Lot “eats unleavened bread” with them. Again, here we encounter the “Consumption motif.” “Unleavened bread,” a metaphor explicated in this study, refers to relatively pure or uncorrupted Aryan flesh, blood, genes or ancestry.
Presumably Lot’s hosting of these Angels attracts a crowd to Lot’s house who also demands to have sex with the two men inside. Of course, the reader or listener, unaware of the meaning of the bread or washing metaphor, would assume that this attraction to the two men is appearing spontaneously among the perverse, crazed inhabitants of Sodom.
Yet this is not the meaning of this parable. Here we find something very similar to Jacob’s “stripped trees” and Joseph’s multicolored cloak. Why, for instance, are the men even drawn to Lot’s house or interested in having sex with the men unless they believe them to be homosexuals or catamites to begin with? In other words, here Lot, perhaps a manifestation of the Jewish God, is weaning the Sodomites on homosexuality by example! With behavior like this, it is no wonder Lot’s wife turned to a pillar of salt. To be clear, it is Lot or the Jewish God who has created the homosexual trend in Sodom as punishment for their former unspecified sins against the Jewish God.
What has been missed by naive Christians for millennia is that this entire parable is a homosexual comedy. In fact, at one point Lot will even throw his own virgin daughters out to the crowd in an effort to assuage them, to keep them from the male Angels. Yet the male crowd is uninterested, they want what Lot has. They want the male Angels. The tone here is of a Woody Allen film. Here Lot pretends to covet something so as to make the throng desire it. It’s a standard stock overvaluation.
Thus when the Angels tell Lot they will destroy Sodom it is because of the vice that Lot himself brought into town. The fire and brimstone that brings Sodom down, of course, is not literal. It’s the “consuming fire” of the Jewish Fire God. To describe the destruction that befalls Sodom, the Angel’s use the word mashitim, מַשְׁחִתִ֣ים which may mean “destroy” or “ruin” or “spoil” and lesahatah, לְשַׁחֲתָֽהּ, which may mean “destruction” or “corruption.”
Lot on the other hand absconds with his two neglected “daughters.” Here it should be made clear, that these daughters are neither his literal daughters nor individuals, but following the Parabolic Law of Microcosm, races of women. The first born, is Aryan, the mother of the Moabites, the second born is Semitic, the mother of the Ammonites. It does seem though an exoteric theme of incest heightens a message of continuance at all costs, particularly toward women.
Given the men in Sodom, who have ignored or undervalued these women, Lot himself turned out to be quite a catch. Hence, again, the introduction of homosexuality, as with other vices, becomes itself part of a Bride Gathering technique. As male sexual competitors become degenerate, female desirable stocks are made available. Lot’s name meaning “veil” is doubtlessly a reference to his duplicitousness. Possibly though it refers to the phenomena of religious piety, Religion or “God” itself as a veil. In other words, destruction appeared to Sodom in the veil of Religion.
Read Part VI of this series here: Homosexuality Part VI: David & Jonathan: The Homosocial Love between Jewish and Aryan men