Judaism – Page 13 – Feminism and Religion

What Happened When I Dared to Wear a Kippah by Ivy Helman

20171203_124919 Last week Sunday, my partner and I were in Budapest, Hungary. We stopped at the Dohany Street Synagogue, the second largest synagogue in the world and the largest in Europe. After we bought our tickets and proceeded through security, we decided to go into the synagogue first and then the museum.

We walked into the synagogue. A younger man (maybe 20) was handing out paper kippot (yarmulke in Yiddish). My partner and I both put our hands out but were refused. There was an elderly man there who said that the kippot were only for men. That didn’t surprise me initially as I take my students to the Jewish Museum in Prague and I often argue with the elderly ladies over the right and acceptability of women wearing kippot. They begrudgingly give my female students kippot saying “only as souvenir,” which boils my blood. Usually, by the time they give the women kippot even those who traditionally wear them are too shamed to do so. Continue reading “What Happened When I Dared to Wear a Kippah by Ivy Helman”

Jewish Folklore and Women’s Clothing: When Things are the Text by Jill Hammer

Two weekends ago, I had the pleasure of visiting the Jewish Museum on Fifth Avenue in Manhattan. The Jewish Museum has long been a favorite museum for me. My wife and I took our daughter to this particular exhibit because we knew she’d like it. The exhibit is entitled “Veiled Meanings: Fashioning Jewish Dress from the Collection of the Israel Museum, Jerusalem.” It consists of many, many garments created and worn by Jews, from Moroccan wedding clothes to German prayer shawls to Yemenite amuletic (meant to protect the wearer) dresses. Accompanying the garments were placards explaining the folk traditions giving rise to the various garments. What I realized (again) after viewing the exhibition was how much I could learn about the culture of Jewish women, and Jewish culture in general, by looking at things, not texts.

The sacred texts and laws central to Jewish life, while they certainly discuss Jewish women, tend not to be created by or for Jewish women. This means many aspects of how Jewish women thought or acted (before the present day) are obscured. However, these garments were created by and often for Jewish women, and their shapes and symbols tell a great deal. For example, the Moroccan Jewish wedding clothes I mentioned were embroidered with spirals, representing (according to the accompanying written material) the spiral of life. These spirals were also found on Jewish tombstones. The spirals resembled, to me, the spirals I’d seen carved on stone at Newgrange and Knowth in Ireland—the ancient symbols of life and journey. I was amazed to see them in a Jewish context. Another dress that mixed Sephardic and Moroccan style also had spirals featured prominently.

Continue reading “Jewish Folklore and Women’s Clothing: When Things are the Text by Jill Hammer”

The Thirteen Attributes of Shekhinah: A Prayer for the High Holidays by Jill Hammer

On Rosh haShanah and Yom Kippur (the Jewish New Year and the Day of Atonement), and on the festivals throughout the year, traditional Jewish liturgy includes the Thirteen Attributes of the Divine. Exodus 34:6-7 is the first to mention these thirteen attributes, or thirteen names really, for God. This Rosh haShanah, as part of my work as a creative liturgist, I offered a new meditation on these thirteen attributes, dedicated to the Shekhinah, the Divine Presence.

In the biblical story, Moses asks God to show him God’s face, and God’s response is that Moses cannot see God’s face but “I will make all My goodness pass before you.” God hides Moses in the cleft of a rock, passes by the cleft, and recites the following: YHWH, YHWH, compassionate and gracious, patient, abundant in kindness and truth, extending kindness to the thousandth generation, forgiving mistakes, and cleansing…” The liturgy actually cuts off the rest of the text, which is harsher, in favor of retaining the loving divine attributes. At the new year, when the liturgy invites us to reflect, consider our actions, and acknowledge the brevity of our lives, Jews recite the text as a prayer to invoke God’s mercy.

Thirteen is a somewhat uncommon sacred number in Jewish tradition (seven, ten, and twelve are more common), but it’s a frequent sacred number in my practice. In my spiritual tradition, at the Kohenet Hebrew Priestess Institute, we place at the core of our work thirteen netivot, or paths, of sacred action. We also call them the “archetypes,” the “priestess paths,” or “the paths of Shekhinah.” Each of these paths—maiden, midwife, prophetess, mother, wise woman, shrinekeeper, lover, weaver, etc.– comes from an ancient way in which women embodied the sacred. As a community, we use these paths as a guide for how to serve the sacred and one another, and we also understand them as faces of Goddess. Continue reading “The Thirteen Attributes of Shekhinah: A Prayer for the High Holidays by Jill Hammer”

B’tzelem Elohim and Embodiment by Ivy Helman

study It is quite common, I think, for Jewish feminists to gravitate to the first creation story of Genesis/Bereshit as an example of human equality but struggle to claim this same passage as an example of the goodness of embodiment. Genesis/Bereshit 1:27 reads, “So G-d created humankind in the divine image, in the image of G-d, the Holy One created them; male and female G-d created them.” In this passage, we have not only equality between men and women, in direct contrast to the second creation story, but also a description of human nature.

Our Creator made us in the divine image: b’tzelem Elohim. The most traditional explanations of b’tzelem Elohim describe our divine-likeness to mean: our intelligence, our capacity for goodness, our creativity as well as our inner divine spark. Most traditional teachings also understand this description as a prescription for action: since every single human being is made in the divine image, we must treat every single human being with respect, dignity, concern and so on. Continue reading “B’tzelem Elohim and Embodiment by Ivy Helman”

Reflections on Marriage by Ivy Helman

study My partner and I are getting married in a little over a month. She, a lawyer, and I, a professor, live in the Czech Republic. Technically, we aren’t getting married because the Czech Republic doesn’t have marriage equality. Our relationship will not be recognized in the U.S. For that, we need to be married in a state or nation that has marriage equality. Germany might soon. Other options would be a number of EU countries or the United States, but that doesn’t affect our status in the Czech Republic. Finally, our marriage will also not be recognized by some in Jewish circles as well since the ketubah, the Jewish marriage document which possesses legal status in Jewish courts, is between two women.

There is nothing legal about our Jewish wedding except one could argue its Jewishness. So, the day after our wedding our relationship will have the same recognition as it had the day before and the day before that. This would not be the case if we were a heterosexual couple. It reminds me of the countless commitment ceremonies that took place before marriage equality in the United States. They were not prohibited (like the marriages that slaves had because slaves weren’t considered people under the law or eligible to enter into legal contracts while in bondage (see pages 301-302). Yet, similar to the “contubernal relationships” of slaves performed by their masters or other slaves (page 302), they weren’t particularly legal either. Despite the ceremony, there was no change in status of the couple within society. Yet, recognition was and still is an important component of both struggles for rights. In fact, according to Darlene Goring in “The History of Slave Marriage in the United States,” (345-346), the process of gaining legal recognition was very similar for both ex-slaves and the marriage equality community in the United States. Continue reading “Reflections on Marriage by Ivy Helman”

A Healing Home of Dreams by Joyce Zonana

I had few expectations before my visit in the winter of 1999 to Cairo’s Rav Moshe Synagogue, also called the “Rambam.” I only knew it to be an obscure synagogue and yeshiva associated with the renowned twelfth-century theologian, sage, and physician, Moses Maimonides.

I left Egypt as an infant with my parents in 1951. Now I was finally back, hoping to experience the place that had shaped my family. Accompanied by a Muslim Egyptian friend, I walked the streets my parents had walked, attended services in the elegant downtown synagogue where they’d been married, tasted the familiar foods of my childhood, listened with delight to the melodious sounds of Egyptian Arabic. But seeking the Rambam was little more than a whim, sparked by a few lines in a Guide to Jewish Travel in Egypt. “Not on any tourist itinerary,” the brief blurb stated about the derelict synagogue in ‘Haret al Yahud, the city’s medieval Jewish quarter, far from where my parents had lived. Still, I had to go.

Continue reading “A Healing Home of Dreams by Joyce Zonana”

On Our Beit Midrash: Kavannah, Writing and Study by Ivy Helman

study Kavannah is a Jewish concept meaning intention or motivation, perhaps most associated with Hasidism. Hassidism teaches that prayer and the fulfillment of mitzvot connects one more with the Holy One if the right state of mind is cultivated before participating in said activity. While going through the motions (prayer, mitzvot, etc.) is important and still technically fulfills the mitzvot, it is not as spiritually beneficial to the individual as is doing those tasks with kavannah. Praying and fulfilling mitzvot within a certain mental space more fully connects you to the divine. Judaism is not alone regarding this religious insight. Clearly there is something to it.

Hasidic teachers often inspire and encourage their adherents to find a way to enter into the right mood before starting prayers or performing mitzvot. What works for you may not work for me and vice versa. The same is often not the case within community. Continue reading “On Our Beit Midrash: Kavannah, Writing and Study by Ivy Helman”

Sirens, Thunderstorms, and Bowling: The Divine on this Mother’s Day by Ivy Helman

untitled Let’s see if the following course of events makes sense. A few Wednesdays ago, I was thinking about possible topics for this post considering it would be Mother’s Day. In the midst of thought, the warning sirens in Prague began. They were only being tested but, nontheless, I immediately thought of tornados. You see tornados, as awful and devastating as they are, make me think of thunderstorms and lightning. I love a good thunderstorm, the louder the better.

A Wisconsin childhood supplies plenty of thunderstorms. I cannot tell you the number of times as I was growing up that I stood outside watching the sky turn into that distinctive greenish-purple and smelling the storm on the breeze. Nor could I count the umpteen times we gathered in the basement as the tornado sirens blared and the radio advised its listeners in no uncertain terms to seek shelter. Nor could I recall how many times I sat with my mom during more recent summers watching the storms come in or the lightning blaze across the sky like a spider’s web. We’ve been lucky. Never once did a tornado hit our neighborhood although a house or two has been hit by lightning. Continue reading “Sirens, Thunderstorms, and Bowling: The Divine on this Mother’s Day by Ivy Helman”

The Coming of Spring: Reflections on Pesach and Judaism by Ivy Helman

meandmini It is, I think, quite common knowledge that most Jewish holidays relate to the seasonal cycles of the Earth. Sukkot celebrates the fall harvest. Chanukah sheds light on the winter darkness. Tu B’Shevat marks the end of the dry season and so begin the prayers for rain in Israel. For Purim, we throw off our winter doldrums and let off a little steam to settle our cabin fever. Pesach is no exception: welcome spring: birth, renewal and even creation. The leaves return to the trees, baby animals are born, flowers bloom, warmer weather arrives and somehow the possibilities of the coming summer are endless.

In fact, the associations between Pesach and spring are many. Arthur Waskow in Seasons of Our Joy explains the origins of the connections (pages 133-139). There were probably two different seasonal celebrations – one of shepherds and one of farmers – that came together around the time of the Babylonian exile into one festival which we can see in Exodus 12 – 13: Pesach. Farmers in preparation for the harvest of spring wheat cleared out the old crumbs and fermentations of the last year to make room for the new. Shepherds celebrated the arrival of baby sheep and their flock’s fertility in general by slaughtering a sheep, putting its blood on their tents and dancing around a fire. Continue reading “The Coming of Spring: Reflections on Pesach and Judaism by Ivy Helman”

Meeting Phrike: Feminist Theology and the Experience of Horror by Jill Hammer

Myself, I saw the numb pools amidst the shadows; myself, the wan gods and night in very truth. My frozen blood stood still and clogged my veins. Forth leaped a savage cohort… Then grim Erinys (Vengeance) shrieked, and blind Furor (Fury), and Horror (Phrike), and all the forms which spawn and lurk amidst the eternal shades.

Seneca, Oedipus (trans. Frank Justus Miller)

Horror is not a cognitive but a physiological or affective extra-discursive state of being. Not unlike the state of, say, feeling nausea, horror is a state of being, whose manifestation, based on the etymologies of the Greek φρiκη [phrike] and the Latin horror, may be described, as Adriana Cavarero writes, as “a state of paralysis, reinforced by the feeling of growing stiff on the part of someone who is freezing,” and further, through her mythological reference to the prototypical figure of horror, Medusa, as a state of “petrification” …

205. Kiarina Kordela, “Monsters of Biopower: Terror(ism) and Horror in the Era of Affect”, Philosophy Today 60(1), 2016, p. 193-205.

Surging anti-Semitism in the United States, as witnessed by many news reports and also anecdotes related by friends and acquaintances, holds a particular horror for Jews of my generation. Some of us thought that we were relatively safe from that age-old bigotry. It’s disorienting to be reminded that we are not. My wife, whose father (alone of all his relatives) survived Auschwitz, has the skin-crawling sense as she reads the news that somehow we have gone back to that time. Twenty-eight Jewish community centers have been evacuated in the last two weeks because of bomb threats, and a rabbi in the Midwest has received death threats for protesting neo-Nazi activities. A midwife/rabbi friend in Toronto had her house vandalized with swastikas. A judge of my acquaintance in the New York area saw a statue of Martin Luther King vandalized with Nazi symbols. Walking down the street in New York City, I myself heard someone exclaim gleefully: “Trump is going to get rid of the Jews!”

While I hope that is not anywhere near true, the horror evoked by hearing such words is a real entity: a physiological state of being. The Greeks personified the feeling of horror as a daimona (spirit) or goddess called Phrike. The word phrike implies shivers, goosebumps: a physicalized emotion. The Romans called her Horror. There are no stories about her, but the ancient Greeks used the word phrike when speaking about theater, believing that the pity and terror evoked by a play effected a catharsis for the viewers. Via their beliefs about theater, the Greeks gifted Phrike to the world. Lately I feel that Phrike is living in my house. Continue reading “Meeting Phrike: Feminist Theology and the Experience of Horror by Jill Hammer”