Ivy Helman – Page 7 – Feminism and Religion

Bamidbar: Our Role in the In-Dwelling by Ivy Helman.

This week’s Torah portion is Bamidbar (Numbers 1:1-4:20). Mostly, it concerns itself with: a census; the organization of the Isrealites in camp as well as while traveling; who is responsible for which parts of the Tabernacle; and the redemption of the firstborn males. The parshah contains only two allusions to the existence of women. As Jewish feminists, what are we to make of it?

Before we get to answering that, let us look at where women are in the parshah. The first indirect reference to women (and children) is hidden within the census. In 2:34, the text describes how the camp should be organized according to the tribes of male descendants. The verse also explains, that even though the camp is organized around men, their families should live with them. The other indication of the very existence of women can be found in verse 3:12. Here, the firstborns are described as the ones “who open the womb.” It is disheartening that, here, women appear only as a body part. Likewise, there is no acknowledgement that firstborns may be female.

On Tazria-Metzora and Covid: Saving Lives, Saving Worlds, and Saving the World by Ivy Helman

It is often said that every year when you read the same Torah passages, you are in a different place, spiritually and otherwise. Therefore, one will always be learning new meanings and discovering new insights from them. No more is that true than in this week’s Torah parshah Tazria-Metzora.

Tazria-Metzora (Leviticus 12:1- 15:33) is a double parshah containing a list of rules concerning ritual purity and impurity, mostly having to do with leprosy. The parshah begins with the requirement for women a certain number of days after childbirth to immerse in a mikvah as well as offer animals for sacrifice at the temple. Then, it commands the circumcision of a boy child at 8 days of age. The next three chapters discuss an extensive list of what has to be all possible encounters with leprosy, including the infection of a home itself. The parshah prescribes various interactions between lepers, homes with leprosy, and the kohenim. Mostly, the kohenim decide if the skin lesions people or houses have are leprosy, another skin disease or harmless. If diseased or if the lesions are inconclusive, the people and houses enter quarantine. The kohenim also consult on whether a leper or house is healed and how to go about atonement. For atonement, former lepers immerse in the mikvah and pay for the kohenim to offer specific sacrifices at the temple. Homes also undergo a type of ritual purification by the kohenim when they have been healed of leprosy. This double parshah ends with immersion requirements for emissions of semen and menstrual blood.

Historically, there are two considerations, which I have discussed in other posts, to address first. To begin with, there is the ancient world’s understanding of disease as punishment for sin. This sin can either be the sin of the diseased person or punishment from generations past. For more about how this cycle of sin, punishment, repentance and atonement work as well as my thoughts on it, see here.

On the Religious Nature of Connection in Star Trek: Discovery Season 3, by Ivy Helman

For the past two months, I have been exploring the religious elements of Star Trek: Discovery. Both seasons one and two have considerable religious elements. Of course that depends on how one exactly defines religion as well as how one interprets the actions of the characters. Season three is no different as the principle of connection becomes associated with religious rituals, behaviours, beliefs, and discussions.

By far, the most recognisably religious element of the season is the ritual bath that Adira participates in episode 4 in order to be able to commune (connect) with the symbiote. The ritual bath occurs in the sacred caves of Mak’ala. Adira, robed in white, enters the pool and spends considerable time learning to commune with the symbiote and its past hosts. After emerging from the pool of water, Adira is wrapped in a cloth that very much resembles a tallit.

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Star Trek: Discovery Season Two: On Characters, Action, and Faith by Ivy Helman.

Season two of Star Trek: Discovery incorporates religion differently than season one. While there are religious overarching themes running throughout, like how actions to shape the future and faith not as convictions but as empowerment, a more fitting and interesting way of addressing religion throughout this season is to look at the individual characters and what their stories have to stay about religion.

Captain Pike knows and understands religion. He also often believes. Michael is the persistent skeptic. The Red Angel plays many roles: an illogical mystery, a revelation, a savior or a intentional sign. Saru is the convert, physically transformed with a newfound confidence and power, while Hugh is the reincarnated, whose bodily existence begets loneliness and struggle. Spock is the logic wrestler, who as Pike says asks “amazing questions.” Finally, not a character per se, episode two, entitled “New Eden,” represents a typical Western understanding of organized religion, replete with sacred writings and a church.

Like season one, religion is present in the opening scene of the season, this time in the form of mythology, as Michael tells a tale of an African girl who threw embers from a fire into the air creating the Milky Way. Michael says that she left a message in the stars if one was willing and open to receiving it.

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The Religious Aspects of Star Trek: Discovery Season 1, by Ivy Helman.

I have been watching more television than usual. Perhaps, the reader has too. Two weeks ago, while I was rewatching Star Trek: Discovery, I thought to myself, “wouldn’t it be nice if I could write something about this series?”

After all, I want to acknowledge how grateful I am for the ways the series celebrates diversity with: women of color in leading roles; the normalization of gay relationships; and, in the latest season, the inclusion of non-binary and transgender identities. Not only that, it has strong female characters that are empowered, supported and mentored by each other and other crew members. I am also glad that it expresses ecological sustainability, the interconnectedness of life through the mycelial network, and the ethical treatment of animals. Finally, I have appreciated the way this series questions violence and war. Notably, it contends with the question: how does a united planetary organization committed to peace find itself in the midst of war? The answer: war and violence are learned behaviors. That has a very feminist ring to it, doesn’t it?

However, the show is not perfect. It contradicts itself in one major area: Starfleet’s hierarchical ranks and the corresponding requirement to follow orders. Captain Lorca in season 1 episode 3 reminds the crew that they are not part of a democracy. Yet, the Federation preaches equality and freedom and often touts itself as utopian, where hunger, wants and needs no longer exist.

On Mikeitz: How Joseph Brings Meaning to My Hanukah Observance during This Pandemic by Ivy Helman

It is Hanukah. I have discussed the reasons I have found observing it difficult in a past blog. Namely, as an ecofeminist, I will not celebrate the violence of war or the slaughter of animals at the temple. This year presents a new challenge: how to celebrate the miracle of the oil in the midst of a global pandemic. For inspiration, I have looked at this week’s Torah portion: Mikeitz. Its Joseph tale has helped me find a meaningful practice for my Hanukah observance this year: the power of a human community’s action to preserve life.

The parshah begins with pharaoh having bad dreams. He has called on every interpreter he can think of and no one could interpret them for him. That is until he hears tale of Joseph and summons him. After hearing his dreams, Joseph satisfactorily explains the dreams’ meaning. Joseph says that there will be seven years of abundant crops followed by seven years of famine. The pharaoh believes Joseph and begins to make preparations. He appoints Joseph to oversee them.

Breathing Life into the Women of Chayei Sarah by Ivy Helman.

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.

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Embroidery in the Time of Covid by Esther Nelson

In her recent essay on this “Feminism and Religion” site, Ivy Helman wrote: “Over the past few months, I’ve been struggling to write posts. This month is no different. I am currently sitting with four different half-drafts on three semi-related topics, none of which I seem to be able to complete…I write. I erase. I rewrite. I copy bits of one into another to save for some other time. I’m left with one sentence….”

I think all writers have this experience—writing, erasing, and then rewriting over and over again. Writing during the current pandemic seems more difficult than ever. Perhaps it’s because our dealings with the outside world have been drastically curtailed. Writers need a variety of social interactions and experiences to sort out, reflect upon, and then create into a work of art that appeals and connects with an audience. At least I find this to be so. Continue reading “Embroidery in the Time of Covid by Esther Nelson”

Write on Lilith! (Write on Eve!) by Ivy Helman

Over the past few months, I’ve been struggling to write posts. This month is no different. I am currently sitting with four different half-drafts on three semi-related topics, none of which I seem to be able to complete. I’ve gone back to each of them numerous times. I write. I erase. I rewrite. I copy bits of one into another to save for some other time. I’m left with one sentence: this week’s Torah parshah is Bereshit (Genesis 1:1-6:8). Great. Glad to know that. Now what?

When writing, I often find myself in one of two camps given the current state of the world. Either, I have so much to say that I have no clear idea where to start, so I write three pages of more or less nonsense. Or, I find myself just so inundated with information that I don’t know where my opinion begins and another’s ends. I write another 3 pages of completely different nonsense. I get fed up with both. I start praying better thoughts will just write themselves. They don’t.

What is Natural? The Wooden Chair Discussion by Ivy Helman

When I begin my class discussion about defining nature, I often start with a wooden chair or table. I point to it and ask the students, “Is this chair natural?” I pause.

They have already been introduced to the idea that humans are embodied and embedded beings, and therefore dependent on and interconnected to nature. I remind them of those ideas. Then, I ask again, “Is this chair natural?” I continue, “Humans are part of nature and humans made the chair, so would that mean the chair is natural? The chair is made from wood, a natural material. Does that make it natural? I could just as easily sit on a rock or a stump if those were here. They are natural, right?” The discussion begins.

At some point in the discussion, we pause to define what nature is according to the ecofeminists we read for class that day. Mary Mellor, in Feminism and Ecology: An Introduction, defines nature as “the non-human natural world,” (8). It is probably the simplest definition out there. I quite like its simplicity.

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