Ivy Helman, Ph.D.

From the Archives: Writing: Changing the World and Ourselves. By Ivy Helman

This was originally posted on October 12, 2014

I still remember the first time I read Mary Daly’s Gyn/Ecology. It awoke something within me. Her use of language, the power of her writing and the ease with which she created new words taught me so much about the world around me and about the way the language, and subsequently its use in writing, shapes lives, choices, abilities and destinies. She also taught me about myself.

I was hooked, but not just on Mary Daly. Shortly after I finished her book, I moved onto other feminists writing about religion like Katie Cannon, Judith Plaskow, Alice Walker, Carol Christ, Rita Gross, Gloria Anzaldua, Audre Lorde, Adrienne Rich, Margaret Farley and Starhawk to name just a few. All of them, in fact every feminist I’ve ever read, has shown me the way in which words have power and how words speak truth to power. Ever since, I’ve wanted to be the kind of writer whose words carry a power that not only affects people but also inspires a more just, more equal, more compassionate and more humane world. In other words, I wanted to be a writer activist.

Acharei Mot: Build Each Other Up.

The parshah (Torah portion) for May 4, 2024 is Acharei Mot, Leviticus 16:1-18:30. It explains how to approach the divine and who should approach the divine in the context of establishing a yearly day of atonement to absolve the people of their sins. This atonement day proscribes various rituals for the high priest to perform that day including immersions in ritual baths, special clothing, many animal sacrifices and sprinklings of blood, an incense offering, and a goat let loose in the wilderness carrying the sins of the community. In addition, the parshah warns against idolatry and forbids the drinking and eating of an animal’s blood, as it contains its soul. The parshah ends with a list of prohibited sexual relations. This is a tricky parshah as it is often cited as proof that homosexuality is forbidden by the deity, and this has caused much pain and struggle for us within the LGBTQ+ community.

Sh’mini: An Egalitarian Argument for Women and Girls

The parshah for April 6, 2024 is Sh’mini (Shemini), Leviticus 9:1-11:47 and since it is also Shabbat Hachodesh, we read Exodus 12:1-20 in addition to Sh’mini. Sh’mini contains commandments regarding animal sacrifice, the death of two of Aaron’s sons, lists of which animals are kosher and which are not, and distinctions between clean/unclean and holy/profane. The excerpt from Exodus, read as the maftir, describes the last plague before the Jews were freed from slavery in Egypt, the establishment of Pesach, and the eating of unleavened bread or cakes. In today’s commentary, I’m focusing on the only mention of femaleness in Sh’mini and by doing so I hope to find more room for women and girls within contemporary Judaism.

The Journal Gender a výzkum/ Gender and Research

I would like to introduce this community to Gender a výzkum (in Czech) or Gender and Research (in English), a transdisciplinary, peer-reviewed journal founded in the year 2000 and dedicated to research in Feminist and Gender Studies in the Czech Republic. While the journal’s main focus is work pertaining to Central and Eastern Europe, it is open to a wide range of geographical locations and topics. The journal, which publishes articles in Czech and English, often puts out calls for individuals or groups of people to edit monothematic issues. Past monothematic issues include feminist reflections on Covid, an issue on the use of language concerning sex and gender, gender in popular culture, children, adolescence and sexuality, feminist interpretations of Islam, and postcolonial and decolonial thinking in feminist theory to name just some. If you would like to read them, the journal is available online as well as in print.

Bloody Waters by Ivy Helman

(Author’s note: I live in Prague, Czech Republic and teach at Charles University. Try as I might, I could not express in prose my thoughts about the violence in the world and particularly the violence here, in Prague, on the 21st of December, especially given the fact that I was a block away from what took place. So, I have written a poem instead.)

I swim through
the slimy waters of patriarchal violence
Difficult to express in words
the anxieties, the fear, the sadness
I feel as I take another stroke

towards

the parshah Bo (Exodus 10:1-13:6),
a divinely wrought plague of locusts
devouring all in their path.

Breathe,
stroke.

Darkness lasting three long days
blood smeared on doorposts and lintels
the deaths of first-borns, humans and animals alike,
the proclamation of a New Year and its festivities
to remind us of such nonsensical violence.

Breathe.
There is blood in the water.
Stroke.

From the Archives: “I Missed a Day Again: Reflections on Hanukkah.”

Author’s note: This post was orginally published December 13th 2015. Nonetheless, I still find this post relevant and my hope is that you, dear reader, do as well. Chag semeach!

When I first started back on my journey to reclaim Judaism, I distinctly remember the first Hanukkah I lit candles. Not only was I bringing light into the literal darkness of night, I was also kindling the divine spark within myself. Each night I walked through a meditation I had created using the letters of the word Hanukkah, since there were eight letters and eight nights. I remember some of the words I had assigned to the nights: Holiness, Attentiveness, Night, Understand, Knowledge and Keep. I can’t remember the rest, but I do remember feeling the calm of the candlelight and the deepness of the meditation. I also remember that at some point, either I missed a night of lighting or I repeated one night twice because the days were officially over, and I still hadn’t lit all eight candles.

From the Archives: “Breathing Life into the Women of Chayei Sarah.”

One of the basic tenants of feminist methodology in religion is the recovery of women’s history. There are many ways to approach such a task. In religions with sacred writings, one avenue for recovery may be reinterpreting them. This could come in the form of a critique. For example, traditional interpretations may overlook or undervalue women, who appear in the text, reaffirm sexist, patronizing, and/or misogynist viewpoints already found in the text, or develop new ones. In order to recover women’s history, feminists working with their sacred texts would then call out these interpretations for their sexism. They would correct phrasing, understanding, and even translations, when necessary.

In addition to critiquing, feminist interpretations of scripture could also be constructive. Religious feminists may highlight values, teachings, and images that affirm women’s lives. They may incorporate documented history into their interpretations as proof of expanded roles for women. That would then contextualize or negate later traditions that deny women such roles.

Lilith: Evil Demon or Feminist Role Model?

Today, we celebrate Simchat Torah (the Joy of the Torah) which marks the end of a cycle of Torah readings and the beginning of a new one. Therefore, the Torah portion for October 14, 2023 is Bereshit (Genesis 1:1-6:8), the first parshah of the Torah. This parshah is most known for its myths surrounding the beginning of the world, including, within it, two creation stories, the first one running from 1:1 to 2:3 and the second from 2:4 to 2:25. These accounts of creation are followed by a story about Adam, Eve, a snake, and the Tree of the Knowledge of Good and Evil. The parshah concludes with the happenings of Cain and Abel, the descendants of Adam and Eve, and Noah, a man who found divine favor.

I wrote briefly about this parshah in the midst of the pandemic. The writing there mirrors the chaotic and often difficult nature of that time. Thus, I want to revisit the parshah now. Interestly, I am drawn to comment on the same topic: Lilith.

Nitzavim-Vayeilech: Inspiration for a More Egalitarian Judaism.

The Torah portion for yesterday was a double one: Nitzavim-Vayeilech (Deuteronomy 29:9-31:30). I have already written about Vayeilech here, yet as with any parshah there is always more to say. Nonetheless, I will mainly focus on the motifs that are more particular to Nitzavim (Deut. 29:9-30:20). Some we have seen before like an obsession with idolatry, threats and punishments in the forms of disease, plagues, destructions, and annihilations, the Israelites’ persistent betrayal, and this-worldly rewards for good behavior. Yet, there are some ideas we haven’t seen yet. I want to focus on three: the Torah referring to itself; the idea of the Torah being heard; and the freedom of people to choose their own heart’s inclinations.

Deuteronomy 29:20 refers to the book of the Torah. However, it is only in verse 31:9, that we learn that Moses is the author of the Torah. More orthodox versions of Judaism adhere to this belief that Moses wrote the Torah (except for perhaps the last 8 verses or so since he had died), but according to biblical historians, the Torah was compiled out of a myriad of sources during the Babylonian exile. Nonetheless, I find it interesting that in Vayeilech-Nitzavim, the Torah refers to itself eight times (29:20, 21, 27, 30:10, and 31:9, 12, 24 and 26). To some extent, it seems to be setting itself up to be an equal to the ten commandments within Israelite temple worship as there are also instructions to put this book of Moses next to the ark of the covenant within the tent of meeting (31:26). While Moses may not have written the Torah, it is clear that its authors intended for it to be a religiously significant book within Israel. And, it has become for Jews, the religiously significant book.

Re’eh: When Turning to Monotheism Requires Violence.

I have covered all of the Torah portions for the month of August except for Re’eh (Deuteronomy 11:26-16:17), which was the parshah for yesterday the 12th of August, 2023. It contains discussions of idolatry, the inheritance of the land, what counts as kosher animals, the prohibition against eating blood, the sabbatical years, and a list of festivals and their observance. As one reads, it becomes clear that the main concern of the parshah is threefold: observance; idolatry; and place. Re’eh is more or less an argument for monotheism, one that acknowledges the existence of other gods, institutes a series of rewards and punishments to convince people to join in, and resorts to violence when people are unconvinced. What does that mean for feminism? We will see.