Staff of Life is not Bread but an Erect Penis

[mich@el]

THE PHALLIC SYMBOLS OF SCRIPTURE

Principal among the idols or images of their Yahveh were,
throughout Hebrew history, the phallic objects of worship mentioned
a thousand times in the sacred pages under the euphemistic and
misleading terms "Pillar" and "grove." These so popular and
venerated emblems were nothing more or less than the phallic
reproductions of the erect male organ of procreation, the symbolic
"staff of life, and the receptive and fecund female "door of life,"
to euphemize them ourselves. In the English translations the term
"pillar" is used for the representation called in Hebrew
"mazzebah," of the male organ; and "grove" for the "asherah" or
female organ of reproduction. For public and outdoor worship these
images were of large size and bold design, often actual, sometimes
conventional or symbolic, representations of the sex-organs.
Smaller idols of the same nature, more for household worship, were
images of Yahveh, the peculiarly sacred alias of the Hebraic El,
with an enormous phallus, or male organ, erect in situ. The names
given to these household images were "ephods" and "teraphim," words
constantly occurring together throughout the Hebrew Bible to as
late as Hosea iii, 4. These phallic idols were used for worship,
and for the purposes of divination or oracular consultation with
the God Yahveh, in seeking his advice and receiving his awful
decrees.

Thus the religion and worship of the Hebrews and their Semitic
neighbors were frankly and purely phallic. I shall illustrate this
fact by a few instances from among hundreds in the Hebrew
Scriptures. And first of the "pillars" and "groves" of almost
universal worship.

THE "PILLARS" OR MAZZEBAHS OF YAHVEH

The first mentioned mazzebah, or "pillar," as it is
deceptively rendered in the English translation, is the one piously
set up by Jacob at the place where be dreamed of the ladder
(Genesis xxviii); that he "took the stone he had put for his
pillows, and set it up for a pillar [mazzebah], and poured oil upon
the top of it. And he called the name of that place Beth-el -- the
house of God (xxviii, 18, 19); and he said: "This stone, which I
have set up for a mazzebah, shall be God's house" (xxviii, 22). The
same or a similar incident is recorded of Jacob at Padan-aram, when
his name was changed to Israel (xxxv, 14). Now, Beth-el was a very
sacred "high place" and holy shrine throughout Hebrew history. It
was a center of phallic idol worship, and as such was railed against by the later prophets, who were trying to reform the
religion of Israel. They "cried against the altar in Beth-el" (1
Kings xiii, 4, 32); and Amos quotes Yahveh as commanding: "Seek not
Beth-el. ... Beth-el shall come to nought" (Amos v, 5); and Josiah,
as one of his "reforms" in abolishing the phallic heathen practices
of the Chosen, destroyed this holy phallic altar of Beth-el (2
Kings xxiii, 15), and burned the bones of its prophets and priests
upon the polluted altar. This proves that the very sacred Beth-el
was, from its beginning to its end, a place of heathen phallic
Baal-Yahveh-worship, and somewhat discounts the eulogies heard upon
it from modern Christian pulpits. Jeremiah declared: "The house of
Israel was ashamed of Beth-el their confidence" (Jer. xlviii, 13).

Again, following the hot family quarrel between Jacob and
Laban over the stealing of Laban's phallic gods (teraphim) by
Rachel, as an emblem of peace, "Jacob took a stone, and set it up
for a mazzebah. ... And Laban said, This heap is a witness between
me and thee this day"; and he called it Mizpab, "for he said,
Yahveh watch between me and thee when we are absent one from
another" (Gen. xxxi, 5, 48, 49). This mazzebah was a representative
of the sacred phallus, for which a tall or pointed stone, or even
a heap of stones, was used when nothing else was available.

When Rachel died, in pious grief "Jacob set up a pillar
[mazzebah] upon her grave: that is the mazzebah of Rachel's grave
unto this day" (Gen. xxxv, 20). Moses, when he came down from
flaming Sinai, where he is said to have received the fearful law of
Yahveh, straightway, in celebration, "builded an altar under the
hill, and twelve mazzeboth [plural], according to the twelve tribes
of Israel" (Ex. xxiv, 4). This proves that Moses did not receive
the law there, for, but a few verses before, that law expressly
declares: "Thou shalt utterly overthrow them, and quite break down
their mazzeboth" (xxiii, 24). But this evidently means the
mazzeboth of the other peoples, the seven nations named in verse
23, not those of Yahveh, which were not then prohibited, as Moses'
act in erecting the twelve pillars (mazzeboth) would indicate.

So all through the Hebrew Scriptures occurs mention of this
popular phallic practice as perfectly proper and orthodox. A
thousand years later the raptured vision of the great prophet
Isaiah foresaw the glory of Yahveh in the heathen lands, and this
is his ideal of the supreme emblem of that glory: "In that day
shall there be an altar to Yahveh in the midst of the land of
Egypt, and a mazzebah at the border thereof to Yahveh" (Isa. xix,
19). This is a further proof that there was yet no "law" of Yahveh
condemning this phallic cult of the mazzebah, which Yahveh is
quoted as having so fearfully denounced through Moses: "Neither
shalt thou set thee up any mazzebah; which Yahveh thy God hateth"
(Deut. xvi, 22). Hosea speaks of the "goodly mazzeboth" (Hos. x,
1); and laments that the Chosen shall be deprived of them (iii, 4).

These phallic "pillars" or mazzeboth were regarded as the
actual abiding-place of the deity who "put his name" on them; he
verily lived in the stone, and it became sentient and possessed of
faculties of sight, hearing, understanding, protecting. We have
noticed the mazzebah which Jacob set up "for God's house" (Gen.
xxviii, 22); and the mazzebah and stone heap which Jacob and Laban set up as a "witness" and "watch tower" between them, saying "this
heap be witness and this pillar [mazzebah] be witness," to keep
them from harming each other (Gen. xxxi, 45-52). And Joshua set up
a great stone, and said unto all the people: "Behold, this stone
shall be a witness unto us; for it hath heard all the words of
Yahveh which he spake unto us" (Josh. xxiv, 26, 27). Samuel set up
a "stone of help" (Ebenezer; I Sam. vii, 12). The superstition that
deity, or spirits, or jinn resided in the sacred stones was almost
universal among ancient peoples, and persists to-day among low
tribes from Alaska to equatorial Africa.

And not only did the deity reside in the stones, but "stone"
or "rock" was, and yet is, a favorite appellation of the Deity:
Jacob calls Yahveh "stone of Israel"; Moses "the rock of our
salvation," "the rock that begat me," "he is a rock"; and so says
Samuel; and David says: "Yahveh is my rock; Elohim is my rock; my
high tower, in whom I trust." Jesus says: "On this rock will I
build my church," etc. All these inspired allusions are purely
phallic in terms and in signification; and so is our "Rock of Ages,
cleft for me." There could be no clearer evidence that the phallus,
and the stone representation of it, were regarded religiously as
the emblem of deity.

lifted in part from here:
http://www.infidels.org/library/hist...hapter_08.html

[kidflash2008]

It is also true many of the ancient Semites also worshiped Ishtar/Astarte/Aphrodite (name depended on the region, but the same Goddess). This has been wiped out for the male centric Judaic/Christian/Islamic religions.

I must add, even the great Dr Freud once stated: "Sometimes a cigar is just a cigar."