There’s exegesis – reading from the text; eisegesis – reading into the text, and “axegesis” a radical kind of eisegesis – a mutilation of the text. I find axegesis in many rabbinical interpretations; for example, the slaughter of laughter in commentaries of Genesis 18, explaining why Abraham and Sarah laughed when they were told they would have a son. Although Abraham didn’t ultimately slaughter Isaac (Hebrew for “he laughed”), “axegetes” go all the way: laughter lies slaughtered on the slab.
The Bible commentator Kley Yakor/Keli Yakar/Kli Yakar (Shlomo Ephraim ben Aaron Luntschitz ) describes the miracle: ”Sarah saw that a miracle happened to her against nature. She went back to her youth, when she was a girl. She felt that not for nothing did a miracle happen to her…She said, I who received back my time and period, it is because of my worthiness. Perhaps I will live much longer. But my husband’s youth did not return to him and he will not live much longer. Why then does he need a son in his old age? That is the reason that she laughed [Genesis 18:13].” And why did Abraham laugh” He was, says Rashi, rejoicing. Here is Rabbi Glazerson. In his chapter, “Isaac and the Philistines” (“Philistine and Palestinian,” 1995, pp. 99-100), he contrasts what he calls Isaac’s pure holy Torah laughter with the Philistines’ mocking laughter at Torah:
“We can, says Glazerson, see some of his titanic strength in his name יִצְחָק ‘Isaac.’ Coming from the root צחק “to laugh,” this name signals his lofty perception of the physical world: a passing shadow only worth laughing at. Someone whose world-view was so very much the opposite of the Philistines’ had nothing to fear from them. This is why Isaac acquiesced so easily in the test of the Akeidah, his Binding as a sacrifice. For Abraham it was a severe trial to slay his son, but for Isaac it was not at all hard to give up a world that was worth nothing in his eyes.” [Here is the relevant verse:Genesis 22:10 -Then Abraham reached out his hand and took the knife to slaughter לִשְׁחֹט lishkhot his son]. (See The Slaughter of Isaac: An Exegesis “Axegesis” of Laughter in Genesis).
If the above rabbinical axegesis were not enough, we now have an “exogesis” – inspired by the imminent arrival (a decade or so away) from outer space – inner space may be more correct – described in “Exo-Vaticana: Petrus Romanus, Project LUCIFER, and the Vatican’s astonishing exo-theological plan for the arrival of an alien savior,” wherein Pope Francis is to announce an extraterrestial (“exoterrestial”) saviour: “The aliens, we read in the Examiner, will be carrying with them a message that transforms Christianity from an earth-centric faith system into a new galactic faith that welcomes extraterrestrials as our ‘spiritual brothers.’ Who will be the savior that emerges from the incoming extraterrestrial object secretly monitored by astronomers that, if Putnam and Horn are correct, the Vatican is preparing to soon announce in an “Urbi et Orbi” (Of the City and the World) speech to the world?”
Should I rejoice-laugh? Or should I, like Pope Benedict, be resigned? To the serpent messiah’s imminent galactic arrival and irruption into the belly of my soul.