Female Swimmer Talks About Sharing Locker Room With Man Pretending to Be a Woman

University of Kentucky graduate Riley Gaines was a member of the women’s swim team. She had the unfortunate distinction of competing in the NCAA swimming championship race with a man pretending to be a woman and calling himself Lia Thomas.

Gaines tied with Thomas in the 200-meter race only because he slowed down, apparently feeling bad because he came in first place in the 500-meter freestyle race and caught so much flak. And that photo with him standing apart from the second-, third-, and fourth-place women didn’t help. Thomas obviously threw the rest of the races.

Gaines recently appeared on Tucker Carlson’s show. She said that she and the other women on the swim team were not forewarned that they’d have to share a locker room with Thomas. Watch the brief clip for more.

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    Turning Western Civilization into Babylon, Transgenders in the Military and Jeremiah 51:30-32


    Jana Ben-Nun has also been exposing the agenda to promote androgeny and corrupt humanity, both mentally and genetically. She has been unfairly attacked for telling the truth, which she did in the video shown here:


    The Babylonian Talmud states not only that the God of the Jews is a hermaphrodite, but that Adam had a double-face, or two faces, one male and one female. The Talmud explains this to mean, that its god separated the faces male and female from Adam to create Eve from Adam. Jana argues that to make things right, in the minds of Talmudists and Cabalists, human beings are being reverted back to this alleged original state of androgyny. For those who doubt the validity of her claim that the Talmud states that Adam was male and female, see the following proof from Tractate Berakoth, folio 61 a-b, and Tractate Eruvin, folio 18a:


    Berakhot 61a-b: Creating Man…and Woman
    Because of an additional letter that appears in the Torah in the Creation story, the Gemara offers a variety of explanations – one of them suggesting that in the original creation of Man the creation was androgynous.

    Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces on Adam the first man; he was created both male and female in a single body, as it is stated: “You have formed me [tzartani] behind and before” (Tehillim 139:5); tzartani is derived from the word tzura [face]. God formed two faces on a single creation, back and front.

    In the Gemara in Ketubot (daf 8a), in the context of seeking to explain a dispute, the possibility is raised that there is a disagreement whether there was a single creation of Man or if there was a second Creation, as well. Most commentaries tie that dispute to the question in our Gemara, whether man was created with one face and the woman was subsequently an independent creation, or whether he was created with two faces and the creation of Eve was merely the separation the two faces from each other, i.e., not a creation at all. Another possible explanation of the dispute is based on the opinion in our Gemara: At first, the thought entered His mind to create two, but ultimately only one was created. On that basis, the dispute can be explained as a disagreement: Which is the determining factor, thought or action?

    Our Gemara continues discussing the creation of Man
    It is stated: “And the tzelah which the Lord, God, had taken from the man, He made a woman, and brought her unto the man” (Bereshit 2:22). Rav and Shmuel disagree over the meaning of the word tzelah: One said: It means face. Eve was originally one face or side of Adam. And one said: It means tail, which he explains to mean that the tzelah was an appendage, i.e., one of the ribs in Adam’s chest.

    The Aruk explains that the word tail, here and in several other places in the Talmud, refers to an appendage that is unlike the object to which it is attached in appearance or size. The Rashba explains “tail” in this context as a limb of secondary importance, as a tail is to a body.
    This essay is based upon the insights and chidushim of Rabbi Steinsaltz, as published in the English version of the Koren Talmud Bavli with Commentary by Rabbi Adin Steinsaltz, and edited and adapted by Rabbi Shalom Berger.