I begin with prayers and wishes for all who are suffering because of the COVID-19 epidemic: those who are ill, those who are mourning people who have died, those who face economic hardship, and all who are afraid. May we find ways to support and comfort one another.
This 19th century printed amulet against cholera, which was widely disseminated through the Jewish community at the time, was written by Moshe Teitelbaum. Part of it has become a common “house blessing” in Jewish homes Several friends, including Rabbi Jay Michaelson and Rabbi Amichai Lau-Lavie, posted the amulet on Facebook when the coronavirus epidemic began to take hold in the US. I immediately recognized it because I had been to Paris with my family and gone to a wonderful amulet exhibit at the Museum of Jewish Art and History, and this amulet was prominently displayed. In a time of 21st century plague, as we seek shelter, protection, and mutual care, the amulet seems newly and profoundly relevant. Continue reading “A Jewish Amulet against Plague by Jill Hammer”
The Tanakh, Jewish scriptures, predominately call the deity king and lord and use the masculine pronoun. These images evoke a certain level of power. Just how powerful the deity is in then multiplied when “he” is addressed as “G-d of Gods,” “Lord of Lords,” judge, almighty, all-powerful, and warrior-like with vengeance, fury and flaring nostrils. Events like war, army invasion, disease, drought, and famine are often described as divine punishments for wrongs done throughout the Tanakh.
I have always had a particular fascination with women warriors—particularly ancient and medieval ones. Joan of Arc was a favorite, as was Artemis, Greek goddess of the hunt. My father had a sword from Spain hanging on his wall in his study and I used to stare at it with curiosity and longing—and once even took it off the wall when a babysitter’s boyfriend scared me. Later on, I learned about the women warriors of Dahomey in West Africa, Mu Lan Hua of China, and the Scythian women who were the real-life inspiration for the legend of the Amazon. The story of Durga, the warrior goddess of India who combats demonic forces and destroys illusion, also compelled me. I think, having felt under siege from relatives and schoolmates early in my life, the image of the woman warrior made me feel safer, even if in real life, my college karate class made me feel uncomfortable.
This week’s Torah portion, or parshah, is Shemot (Exodus 1:1-6:1). This parshah sets the scene for the liberation of the Israelites from slavery both by introducing main characters and elaborating on just how difficult life was for the Isrealites under Pharoah’s rule. The parshah contains many noteworthy aspects: the death of Joseph and the multiplication of the Isrealites in Egypt; the increasing wrath of the Egptians; the birth and adoption of Moses; Moses’ encounter with the Divine in the form of a burning, yet unconsumed, bush; the revelation of the divine name, G-d’s plan for Moses’ role in the liberation of the Israelites from slavery; Moses’ attempts to get out of his assigned role; and Moses’ first confrontation with Pharoah. 
This week’s Torah parshah is Vayera (Genesis 18:1– 22:24). The parshah contains the the destruction of Sodom and Gomorrah, the questionable hospitality of Lot, the incestual sexual relationships between a drunken Lot and his daughters, the revelation of Sarah’s pregnancy, the birth of Issac, the expulsion of Hagar and Ishmael from Abraham’s family, and the legendary story of the binding of Isaac. Needless to say, there is much that can be said, but today I want to focus on the women from Lot’s and Abraham’s families.
The Torah parshah Ki Teitzei, Deutornomy 21:10 to 25:19, contains 74 of the 613 commandments/mitzvot found in the Torah. These mitzvot cover a wide range of topics and concerns. For example, there are mitzvot about how to sow and harvest your fields and others about aiding those in need, including animals. Some of the mitzvot describe how and why divorces can be decreed, to whom can one charge interest, and the punishments for various crimes. There is a mitzvah concerning the requirement to erect a fence on one’s roof to prevent people from falling off, one about not wearing clothes of the opposite gender, one about returning and/or caring for lost property and another detailing from what type of material one’s clothes can be made. 
Va’etchanan (Deuteronomy 3:23-7:11) gives us pause for thought in its contradictions. First, the 
Feminism and Religion 