Part 4. Androgynous
Part 4. Androgynous
Androgynous Adam
*In the Torah, in the book of Bereshit, the word “בָּנָה” (baná) is used in relation to the creation of Chava, which translates as “built” or “created.” This word appears in Bereshit 2:22:
“And the Lord God made a woman from the rib taken out of man, and He brought her to the man.”
In Hebrew, this verse reads as:
“וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃“
The word “בָּנָה” (baná) literally means “to build” or “to construct,” emphasizing the creative and constructive aspect of the process of creating Chava from Adam’s rib.
The word “יִּבֶן” (yiven) is a form of the verb “בָּנָה” (baná), meaning “to build” or “to create.”
In the context of Bereshit 2:21-22:
“And the Lord God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the Lord God built the rib, which He had taken from man, into a woman, and brought her unto the man.”
Some modern scholars and translators believe that the word “צֵלָע” (tzelá) could also mean “side” or “part,” which might change the traditional understanding of this passage. However, historically and in most traditional translations, the word “rib” has been used. This has become part of the established interpretation of this text.
The use of the word “rib” in translation is linked to how translators understood and interpreted the ancient Hebrew word “צֵלָע” (tzelá).
I tend to believe that this refers to genetic material, for example, stem cells. Here’s how this can be connected to the hypothesis about observers.
Genetic Material
Modern knowledge of stem cells and genetics gives us grounds to consider this process as a precursor to modern biotechnology.
Today, with the advancement of science, we can reinterpret ancient texts in light of new knowledge. For example, the mention of the “rib” would be understood by ancient people as the most familiar way of describing a complex process, which today we could interpret as cell manipulation.
The suggestion to use the concept of stem cells to explain the creation of Chava demonstrates how ancient texts can be interpreted through the lens of modern scientific knowledge, enriching our understanding of these texts and their meanings.
After the creation of Chava, AQ was first called “Ish” (man). In Bereshit, chapter 2, verse 23, he says:
“And the man said: This is now bone of my bones, and flesh of my flesh; she shall be called Woman (ishah), because she was taken out of Man (ish).”
In Hebrew, this verse reads:
“וַיֹּאמֶר הָאָדָם זֹּאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹּאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃”
This is the first mention of AQ as “Ish,” in the context of recognizing Chava as his partner, created from his own essence. Now, we can refer to Adam as AI (Adam Ish).
Does this mean that before this operation, AQ was not a man?
The interpretation that before the creation of Chava, AQ was not an “Ish” (man) might depend on the understanding of the text and its context. Here are several possible approaches to this question.
Androgynous Adam
According to some Jewish interpretations and commentaries, AQ was originally an androgynous being, containing both male and female aspects. I would suggest that AQ had a chromosomal set that included both male (XY) and female (XX) sex chromosomes, making him a being capable of differentiation into both sexes. This concept could be used as a symbolic or metaphorical representation. This could explain AQ’s ability to generate both male and female genetic material. The creation of Chava from AQ’s rib could be seen as an act of dividing this being into two separate entities — each with genetically and biologically determined sexual characteristics.
The division into two pairs of sex chromosomes would have allowed for the creation of two separate organisms — a man and a woman, each with complete genetic sets.
In a modern scientific context, this could be interpreted as the acquisition of sex chromosomes — X and Y, which determine male and female sex. In this case, the creation of Chava from AQ’s rib can be seen as a symbolic act of dividing genetic material to create two separate, yet interconnected beings. The division of AQ into male and female highlights their functional differences and complementarity. This could be understood as an act that allows each sex to manifest its unique characteristics and roles within the overall harmony.
The text states that God made only Chava. But from AQ, He took something. Here, the most interesting question is: What material did He take to create Chava? And at the same time, AQ became the Ish (man).
The question of what exactly God took from AQ to create Chava has been the subject of much interpretation and discussion. The text says that God took a “rib” (צֵלָע, tzelá). This rib could symbolize something more fundamental, such as genetic material. The rib contains bone marrow, which in turn contains stem cells capable of differentiation and development into various types of cells. If we consider this from the standpoint of modern science, we can imagine that God took a cell or tissue containing the full genetic data and used it to create Chava. In this process, AQ and Chava receive their sexual differences, which symbolically could correspond to the acts of differentiating and creating the sex chromosomes (X and Y).
Thus, the biblical text can be interpreted as a symbolic description of a deep process that we can now understand through the lens of modern scientific knowledge about genetics and biology.
Humans have 23 pairs of chromosomes, one of which determines sex: XX in females and XY in males. From a genetic standpoint, a female can be created from male genetic material if the appropriate genetic set is available.
Bone marrow, contained in the rib, is rich in stem cells. These cells have the unique ability to differentiate into various types of cells, which could have been used to create a new organism.
In the context of the biblical text, we can imagine that God applied a principle reminiscent of genetic engineering. By taking part of AQ’s body, God could extract cells with a complete genetic set and apply them to create Chava, modifying or using the necessary chromosomes to obtain a female organism.
The taking of the rib could symbolize the act of creating a female organism using the genetic material contained in the rib, which would allow AQ to become a full man (Ish), and Chava to become a woman (Isha). After taking the rib or cells from AQ, God could perform genetic modification, isolating the Y chromosome to create male sexual characteristics in AQ and leaving only the X chromosomes to create female sexual characteristics in Chava.
In the process of creating Chava, AQ retains his male sex chromosomes (XY), which defines him as a man. That is, the originally androgynous being becomes a man after the removal of the female chromosomes. One could say that before constructing Chava (Isha), God made AQ into Adam (Ish).
Initially, AQ (an androgynous being) has a full set of chromosomes: XX and XY.
Extraction of part of the body: God takes a cell or part of AQ’s body containing the full set of chromosomes.
Androgynous State of Adam
According to some Jewish interpretations and commentaries, AQ was originally an androgynous being, containing both male and female aspects. I would like to suggest that AQ had a chromosomal set that included both male (XY) and female (XX) sex chromosomes, making him a being capable of differentiation into both sexes. This concept could be used for symbolic or metaphorical representation. This could explain AQ’s ability to produce both male and female genetic material. The creation of Chava from AQ’s rib could be seen as an act of dividing this being into two separate entities — each with genetically and biologically defined sexual characteristics.
The division into two pairs of sex chromosomes would have allowed for the creation of two separate organisms — a man and a woman, each with complete genetic sets.
In a modern scientific context, this could be interpreted as the acquisition of sex chromosomes — X and Y, which determine male and female sex. In this case, the creation of Chava from AQ’s rib can be seen as a symbolic act of dividing genetic material to create two separate, yet interconnected beings. The division of AQ into male and female highlights their functional differences and complementarity. This could be understood as an act that allows each sex to manifest its unique characteristics and roles within the overall harmony.
The text states that God made only Chava. But from AQ, He took something. Here, the most interesting question is: What material did He take to create Chava? And at the same time, AQ became Ish (man).
The question of what exactly God took from AQ to create Chava has been the subject of much interpretation and discussion. The text says that God took a “rib” (צֵלָע, tzelá). This rib could symbolize something more fundamental, such as genetic material. The rib contains bone marrow, which in turn contains stem cells capable of differentiation and development into various types of cells. If we consider this from the standpoint of modern science, we can imagine that God took a cell or tissue containing the full genetic data and used it to create Chava. In this process, AQ and Chava receive their sexual differences, which symbolically could correspond to the acts of differentiating and creating the sex chromosomes (X and Y).
Thus, the biblical text can be interpreted as a symbolic description of a deep process that we can now understand through the lens of modern scientific knowledge about genetics and biology.
Humans have 23 pairs of chromosomes, one of which determines sex: XX in females and XY in males. From a genetic standpoint, a female can be created from male genetic material if the appropriate genetic set is available.
Bone marrow, contained in the rib, is rich in stem cells. These cells have the unique ability to differentiate into various types of cells, which could have been used to create a new organism.
In the context of the biblical text, we can imagine that God applied a principle reminiscent of genetic engineering. By taking part of AQ’s body, God could extract cells with a complete genetic set and apply them to create Chava, modifying or using the necessary chromosomes to obtain a female organism.
The taking of the rib could symbolize the act of creating a female organism using the genetic material contained in the rib, which would allow AQ to become a full man (Ish), and Chava to become a woman (Isha). After taking the rib or cells from AQ, God could perform genetic modification, isolating the Y chromosome to create male sexual characteristics in AQ and leaving only the X chromosomes to create female sexual characteristics in Chava.
In the process of creating Chava, AQ retains his male sex chromosomes (XY), which defines him as a man. That is, the originally androgynous being becomes a man after the removal of the female chromosomes. One could say that before constructing Chava (Isha), God made AQ into Adam (Ish).
Initially, AQ (an androgynous being) has a full set of chromosomes: XX and XY.
Extraction of part of the body: God takes a cell or part of AQ’s body containing the full set of chromosomes.
Hypothesis of Chromosomes in AQ
Let’s hypothesize that AQ had 23 pairs of chromosomes, including one pair of sex chromosomes (XY). The genetic material extraction: God takes part of AQ’s body (for example, the rib), containing cells with a full set of chromosomes (23 pairs, including XY), and uses this genetic material to create Chava. The extracted genetic material contains one X chromosome from AQ, and in order to create the XX pair for Chava, God duplicates this chromosome. Thus, AQ’s genetic material is used to create a woman (Chava) with female sex chromosomes (XX). AQ initially had XY chromosomes and, after the creation of Chava, remained a man with XY chromosomes.
This process explains how from an androgynous being, two separate entities — a man and a woman — were created, using genetic material, and is consistent with modern scientific understandings of chromosomes and genetics. That is, AQ’s karyotype was represented by 21 pairs of autosomes and two pairs of sex chromosomes.
Let’s clarify this from the standpoint of modern genetics. A human has 23 pairs of chromosomes, with 22 pairs of autosomes and one pair of sex chromosomes. Therefore, the hypothesis that AQ had 21 pairs of autosomes and two pairs of sex chromosomes does not match the standard chromosomal set in humans. However, considering AQ’s androgynous state with additional sex chromosomes, it’s logical to assume that he might have had 23 pairs of chromosomes, with one pair being a double sex chromosome set (XX and XY). This suggests that AQ may have had additional sex chromosomes. [1]
Why Did God Cause AQ to Sleep? Why is it Stated that After the Operation the Wound Was Closed?
This is a Divine intervention. The fact that God caused AQ to sleep emphasizes the Divine nature of the action. God puts him to sleep to show that this act of creation is fully under His control and is a miracle.
The sleep and the closing of the wound are deep symbols in the Torah. The scripture emphasizes that God made AQ fall asleep before the operation and closed the wound with flesh after taking the rib. These actions can have several explanations:
- Avoidance of Pain: The sleep spared AQ from pain, discomfort, and potential traumatic experience, which also highlights God’s care for His creation.
Physiological and Practical Interpretations — Anesthesia and Surgery: In the modern medical context, putting a patient to sleep before surgery is a standard practice to prevent pain and movement that could interfere with the surgical process. This can be interpreted as an ancient understanding of the necessity of anesthesia. - Concealment of the Process: The sleep prevented AQ from remembering the details of the creation process, so that he wouldn’t recall or pass on the specifics of how the creation took place. Thus, the act of creation remains a mystery.
The sleep and the closing of the wound were measures to hide the details of creation. This prevented curiosity and experimentation. Knowledge of the details could have led to attempts to repeat or explore the process, which would have disrupted the sacred nature of the act of creation.
A full understanding of the process could have been dangerous for unprepared people and could have been misused.
Concealing the details of Chava’s creation has analogies in Jewish thought and is supported by both theological and practical considerations. The sleep and the closing of the wound served to preserve the sacredness of the act of creation, prevent the misuse of knowledge, and protect spiritual purity. This highlights God’s wisdom and foresight in His actions. - Complete Restoration: The closing of the wound with flesh symbolizes the completion of the creation process and the restoration of AQ’s bodily integrity, emphasizing that after Chava’s creation, AQ remained whole and unharmed.
Concealing the Evidence: Closing the wound and restoring AQ’s body might have been a way to hide the physical evidence of the operation, so that future generations could not uncover and understand the details of the process, and to prevent curiosity and experimentation.
Symbolic Completion: The Closing of the Wound as the Completion of the Creation Process
The closing of the wound also symbolizes the completion of the creation process, returning AQ’s body to a whole state, which can be understood as concealing the Divine intervention.
If the process of creating Chava were known in detail, it could lead to attempts to replicate or study it. Concealing these details prevents such attempts and preserves the uniqueness of the Divine act.
Emphasizing the Importance of the Act: These details may also serve to highlight the significance and uniqueness of the act of creating Chava, demonstrating that it was a carefully thought-out and executed process.
Preserving the Mystery and Sanctity: Concealing the creation process also helps maintain the mystical and sacred nature of this event, making it special and inaccessible to human intervention and curiosity.
Protection of Sacred Knowledge: These measures help preserve the mystical and sacred nature of the act of creation, emphasizing its uniqueness and Divine origin.
This interpretation adds another layer of understanding to the biblical narrative and emphasizes the wisdom and foresight in God’s actions.
My Assumption about AQ’s Sleep and Closing of the Wound as Measures to Conceal the Details of the Creation Process
My assumption that AQ’s sleep and the closing of the wound could have been measures to conceal the details of the creation process resonates with certain aspects of Jewish thought. In Judaism, there are numerous commentaries (midrashim) and interpretations (Pshat, Drash, Remez, and Sod) that explore various aspects of biblical texts, including the creation of man. Here are a few examples and analogies:
- Midrash Rabbah on the Book of Genesis contains many discussions about why God made AQ fall asleep. One commentary suggests that sleep was necessary to avoid pain, which could also include preventing AQ from remembering the creation process.
- Talmudic Commentaries: In the Talmud and midrashim, the process of creation is often discussed. For example, rabbinic authorities say that God acted covertly to avoid revealing all His methods and processes of creation to humans, maintaining an element of Divine mystery.
- Kabbalistic Interpretations: In the Kabbalistic tradition, there are ideas that the details of Divine creation are hidden from people to preserve sacred knowledge and prevent misuse. Kabbalists believe that full understanding of the Divine processes can be dangerous for those unprepared for such knowledge.
Symbolism and Concealment in Jewish Tradition
- Concealing Divine Knowledge: In Jewish thought, it is often emphasized that God hides certain aspects of His actions and intentions so that people cannot fully understand or use this knowledge for their own purposes. This corresponds to the idea that the creation process of Chava was hidden to prevent further investigation and interference.
- Concern for Spiritual Purity: The closing of the wound could also symbolize spiritual restoration and purity, aligning with the Jewish idea of preserving the sanctity and mysticism of Divine actions.
- Prevention of Misuse: My assumption that the concealment of the details of the creation process could prevent misuse aligns with many Jewish texts that warn against the need for careful handling of Divine knowledge.
- Preserving Sacredness: The preservation of the sacredness and mystery of Divine actions is an important theme in Judaism. It highlights the special role of God as the Creator and protector of sacred knowledge.
Another Important Detail to Note
God is free to create, change, and act as He pleases. However, we read that a complex surgical procedure was performed to transform AQ into Ish (man) and construct Chava (Isha) from AQ’s material. This leads to a simple thought. The closed system that God created is not violated by Him. The world He created remains unchanged in its essence. Therefore, within this closed system, there is an algorithm that humanity can understand, realize, and move in the right direction toward its source. Just as it can also destroy, which is undoubtedly easier.
References
[1] In Bereshit 2:21-23, it is stated:
“And the Lord God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. And the Lord God built the rib, which He had taken from man, into a woman, and brought her unto the man. And the man said, This is now bone of my bones, and flesh of my flesh; she shall be called Woman (Isha), because she was taken out of Man (Ish).”
In Hebrew:
“וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם וַיֹּאמֶר הָאָדָם זֹּאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹּאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת.”*