Judaism – Page 9 – Feminism and Religion

Unorthodox: How Looking for “Truth” Misses the Point by Ivy Helman.

ivy tree hugging A few weeks ago a Slovak journalist reached out to me about the new Netflix four-part series entitled Unorthodox. In the email, the journalist wrote that they had read about my work as a Jewish feminist and wanted some insight into the new series. Their main question was: how accurate is the portrayal of the Satmar community?

I was slightly surprised. The journalist wasn’t looking for my opinion on Esty as a young Jewish woman who takes control over her life and works tirelessly to quite literally have her voice heard. Rather, the questions were: is the Satmar community really like that; do they not use the internet or have smart phones; is quality education so lacking; is marriage arranged; would a woman really be that clueless about her own body; is sex like that; and, do they really have no privacy?

Fast forward. I did the interview. I figured that if I could offer the article’s Slovak and Czech readers a better understanding of Jewish life, my efforts were worth it. I tried to focus the interview toward those goals and my feminist take on the story. The piece was published, and somewhat proud of my efforts, I posted a link to the article on my Facebook page. Continue reading “Unorthodox: How Looking for “Truth” Misses the Point by Ivy Helman.”

Monotheism and the Shema: Lessons on Oneness and Unity by Ivy Helman

ivy tree hugging In my last blog post, I explained what we lost when the Israelites became monotheists. That post looked at the move to monotheism from a more historical, feminist perspective. In this post, I want to understand monotheism from a more modern, feminist lens. Using the Shema as a starting point for modern Jewish monotheistic thinking, my question is: how do we honor the deity based on who we understand that deity to be? In my opinion, Jewish monotheism requires we honor G-d by moving away from one-sided gendered depictions of the deity and think about how we act in light of the interconnectedness of life.

Judaism highlights the Shema as the description of the divine. It reads, “Hear, O Israel! The L-rd is Our G-d, The L-rd is One!,” (Deut. 6:4). The key aspect of this verse is twofold. First, we have a relationship with the deity hence the description of the deity as “our,” and, second, this deity is one.

Oneness used to imply that no other deities count, and perhaps also that no other deities literally exist. For example, if one were to read the Torah, one would understand the deity differently. On the one hand, the deity is one of many possible deities one could worship. On the other, it is quite clear that no matter what the deity is called, there is one specific deity that chose to help the Israelites. In the Torah, the divine is always referred to as he, using only masculine pronouns for the deity. In addition, he is often called king, lord, and master. G-d is depicted as powerful, wrathful, jealous, and even scary. Continue reading “Monotheism and the Shema: Lessons on Oneness and Unity by Ivy Helman”

A Jewish Amulet against Plague by Jill Hammer

image of amulet originally by Rabbi Moshe Teitelbaum (1759-1841) — originally by Rabbi Moshe Teitelbaum (1759-1841)

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 19^th 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 21^st 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”

Reviewing Current Holocaust Popular Culture Materials By: Anjeanette LeBoeuf

Anjeanette I contemplated doing a post on the current rising issues of the Coronavirus but as so much of life has been stopped, altered, and/or rearranged, that I figured I would embody the proverbial statement of “Just Keep Calm and Carry On.” So, this month’s post is a mixture of observation/product review on recent Holocaust narratives, especially found in movies, TV shows, and books.

Continue reading “Reviewing Current Holocaust Popular Culture Materials By: Anjeanette LeBoeuf”

What We Lost When We Became Monotheists by Ivy Helman

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.

All of these images bring forth a certain mindset regarding who the divine is and what “he” does. Indeed, such images may well have been crucial in those ancient days when famine, drought, war, and disease were ever present and, day-to-day survival was often extremely difficult. People sought understanding as to why they were suffering, and the workings of divine beings offered such explanations. Continue reading “What We Lost When We Became Monotheists by Ivy Helman”

When Every Day Will Be Tu B’Shevat by Ivy Helman.

ivy tree hugging Tomorrow is Tu B’Shevat, the New Year of the Trees, or their birthday. It is the day of the year when all trees, regardless of when they have been planted, turn another year older. The rabbis standardized this day in an effort to minimize complexities, since in the land of Israel, fruit can only be eaten from trees that are four or older (Leviticus 23-25). Tu B’Shevat, then, on a practical level, marks how old fruit bearing trees are.

The holiday has evolved since then. In the 16th century, Kabbalistic mystics developed a seder to celebrate the holiday, which involved eating certain fruits, drinking both red and white wine, saying blessings, and reading certain mystical texts. Each type of fruit one eats has a specific mystical meaning whether the fruit is completely edible (i.e. apple), has an inedible pit (i.e. olive), has an inedible shell (i.e. pistachio) or has a covering one generally wouldn’t eat, but could (i.e. orange). To this day, many congregations observe the holiday by hosting their own Tu B’Shevat seders often ripe with such kabbalistic overtones. Continue reading “When Every Day Will Be Tu B’Shevat by Ivy Helman.”

The Kreismesser: Women and Magic Swords in Jewish Tradition by Jill Hammer

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.

In my own tradition, I explored the biblical character of Devorah, the prophetess and tribal leader who directed the Israelites in battle. Then I discovered the apocryphal Judith, who defended her city of Bethulia by cutting off the enemy general’s head–Judith is celebrated in art in a variety of European paintings and on Chanukah menorahs. Judith is also celebrated during the North African Jewish holiday ritual of Chag haBanot or Eid Al-Banat—the Festival of the Daughters, a day that honors women and girls. In addition to these legendary women, I was moved by other, non-legendary women who fought for justice and their people in a variety of ways. Continue reading “The Kreismesser: Women and Magic Swords in Jewish Tradition by Jill Hammer”

Shemot: Women’s Misbehaving and Disobeying as the Key to Liberation by Ivy Helman.

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.

In addition, there are many women, who are integral to the salvation of the Israelites, in this parshah. For the most part, Jewish tradition has acknowledged their part when it comes to discussions of this parshah, especially Shifra and Puah. Yet, their role is often overshadowed by Moses’ varied miracles, the mighty power of the divine, the revelation of the Torah, the wanderings in the desert, and so on. However, the Israelites’ liberation from slavery would have looked quite different without women. Continue reading “Shemot: Women’s Misbehaving and Disobeying as the Key to Liberation by Ivy Helman.”

On My Invitation as a Jew to Participate in Advent and Christmas by Ivy Helman.

I attend Czech classes twice a week. This time of year the courses focus on Christmas. I’ve attended three different schools over the last five years, and all handle Christmas similarly. Even though the Czech Republic is only marginally Christian, for many Czechs being Czech and observing Christmas seem to go hand-in-hand. In fact, Czech customs around Christmas even figure into the citizenship exam.

In last Tuesday’s class, my teacher asked me how I celebrate Christmas here. She knows I’m Jewish. When I said that I don’t observe Christmas traditions in my home, she responded, “you don’t have to be a believer to do Advent-related and Christmasy things. Only 20% of Czechs are, and yet we all participate in Advent and Christmas.” It was part invitation, part assimilation request. However, the excited in-class discussion felt more like an attempt at conversion. Don’t you want to be a part of this amazingly joyful time? Continue reading “On My Invitation as a Jew to Participate in Advent and Christmas by Ivy Helman.”

Vayera and Women’s Agency by Ivy Helman

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.

Women figure prominently in Lot’s family. In the parshah, we first meet Lot as host. Two male visitors (angels) come to stay at Lot’s house. When some of the male inhabitants of Sodom learn of this, they come to Lot’s door wanting to harass and sexually assault the guests. To protect his guests, Lot offers his unmarried daughters to the men instead. Later in the text, we learn that Lot can safely leave Sodom because he is righteous (although what may have spared his life more is the fact that Abraham is his uncle). Continue reading “Vayera and Women’s Agency by Ivy Helman”