by: Mark Kirschbaum on August 9th, 2012 | 2 Comments »
Ekev I: Towards a Feminist Theology within Judaism
Devarim 8:9- “a land whose stones are iron and from whose hills are quarried copper”.
The Avodat Yisrael points us to a reading of this verse by the Targum Yonatan, an early Aramaic translation/Midrash (parts of which are quite ancient, others as late as the seventh or eighth century) in which this verse is read as “a land whose sages proclaim decrees as forceful as steel and whose wise men ask questions as solid as copper”. He then points us to a verse from Isaiah 49:18 referring to being dressed like a bride in ornaments and jewelry, which is read by the Alshich as also referring to the arguments of the sages. The AY goes on to explain that while arguments per se might be perceived as a negative phenomenon, in the end they will all coexist as part of a more complex structure, serving as the “ornaments of the bride”. He argues that the differing positions in Talmudic disputes reflect the limited nature of the individual soul operating within its own perspective; but in the future we will see how all the different positions taken on spiritual matters will all be part of one totality, like a work of art, like ornaments of a bride, which work not as individual objects but as part of an array, of a full image. (This position, of looking at disagreement within spiritual sources as itself constituting an “ornament” arouses within me a temptation to turn again to architectural theory and Adolf Loos, but this week I’m after a more foundational idea, so to speak).
The AY continues with this analogy in order to explain our verse. He explains that the word avanim, stones, described in our verse is also used in the Sefer Yetzirah to refer to the letters of the alephbet, and thus explains that these stones are composed of barzel, literally steel, but here can be read creatively as an acronym, the letters standing for Bilhah Rachel Zilpah Leah, the wives of Jacob. The link is that they too seemed to have arguments, but in the longer view their whole goal, together with Jacob, was to bring about the twelve tribes, that is, the ‘foundational moment’ which would in the long run create the world of scholars and wise men whose ‘ornamental disagreements’ are favorably mentioned in the Targum Yonatan. Here then, is a reading inclusive of the Matriarchs in the “soil” (almost literally) of the Jewish project.
Dr. Tamar Ross has pointed out that while many of the Halachic hurdles that prevent full participation by Jewish women in Jewish life can be overcome by proper analysis of the Halachic texts, there is still not yet an adequate theology of the specifically feminine in Judaism to provide meaning to the contemporary observant woman. For many years (even back in Seattle and Juneau, Alaska), I have been attempting to conceptualize just such a theology, without recourse to an essentialist argument, or one that derives from male defined gender roles.