This is the first part of a series of reflections on the weekly Torah portions. For those of you unfamiliar with Judaism, we read the Torah in sections. There are 52 parshot (or portions), one parshah (portion) is read each week (most often during Shabbat morning services). It is common for rabbis, prayer leaders or someone of the congregation to offer reflections on the week’s parshah at Shabbat services.
The parshah for this week is Shofetim. It is Devarim/Deuteronomy 16:18 – 21:9 and will be read this Shabbat, 18 August. Shofetim discusses a range of topics: setting up of a system of judges to make important decisions for Israel; the entitlements of the Levites; the rules of warfare; the importance of justice and just governments; and the acknowledgment of G-d as the true and highest Judge. It also warns Israel against false prophets and practices of idolatry. Shofetim contains a number of well-known verses including ‘justice, justice you shall pursue…(16:18),’ and notorious punishments like “…a tooth for a tooth; an eye for an eye…(19:21)” Continue reading “Lessons from Shofetim by Ivy Helman.”
For almost four years, I’ve been living with the long-term effects of an inner ear lesion. The lesion is long gone but its side effects are not. Throughout the day, I feel a combination of unsteadiness and sudden, unpredictable sensations of movement. On better days, the unsteadiness is almost non-existent and the feelings of movement are minimal. On worse days, I’m troubled with a type of brain fog that makes it hard to concentrate as well as disrupting unpredictable sensations of being on a boat that can’t pick one direction in which to move. It’s frustrating, tiring and demoralizing.
Sometimes, being overwhelmed with guilt makes one unable to act. Other times, guilt manipulates and attempts to control. It might offer a sense of responsibility and concern. More often than not, guilt comes bundled in small doses of should-haves and could-haves.
In the ancient world, snakes represented fertility, creativity, rebirth, wisdom and, even, death. They were often closely connected to female goddesses, priestesses and powerful human females who were the embodiment of such powers. For example, there is the Minoan goddess/priestess holding the two snakes in her outstretched arms. She is closely linked with fertility and domesticity. Similar figurines, with similar associations and dating to approximately 1200 BCE, have also been founded in the land of what once was Canaan, where Israelites also lived. Medusa, in whose hair lived venomous snakes, turned men who looked at her to stone. Ovid’s account of the creation of Medusa credits the Greek goddess Athena with Medusa’s lively hair. Another Greek legend says Perseus, after killing Medusa, gave her head to Athena who incorporated it into her shield. Athena, the goddess of wisdom, is portrayed often with snakes wrapped around her as a belt and/or on the floor next to her. 
My cat is a hunter. You can see it in her eyes. She plays fetch considerably better than the dog and seems to enjoy playing with her “kill” – throwing it up in the air, batting it around and pouncing on it – long after it is “dead.” If we forget to clean up her toys before bedtime, her prowess invades the night. For such a tiny cat, she can meow at almost deafening volumes.
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.
Two weeks ago, I spoke at a conference entitled “The Role of Academia and Religious Leaders in Relation to Refugees and the ‘Refugee Crisis,’” in Bratislava, Slovakia. One of the main questions of the conference was: what role do academics play in the refugee crisis? Are academics activists? Many conference presenters and attendees directly linked the two ideas. However, there were some who voiced their concern as to how in-touch academics actually are with reality and surmised that because of this academics probably weren’t activists. Wait! What? How can we not be activists?
Feminism and Religion 