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Showtime your review of Continuing Again at Sinai: Judaism from a Feminist Perspective
The bailiwick is Jewish feminism, just the book's relevance doesn't end in that location. Not only does it deal with specifically feminist and Jewish concerns, it likewise gets into subjects including hermeneutics, the workings of community, the influence of language in our religious lives, and how one approaches God by the metaphors we use to draw the indescribable.For the past few years I've been invested in an exploration of gender studies; however, when it comes to feminist writing, I'grand difficult to please. Ha
The field of study is Jewish feminism, but the book's relevance doesn't end at that place. Non only does it deal with specifically feminist and Jewish concerns, information technology besides gets into subjects including hermeneutics, the workings of community, the influence of language in our religious lives, and how ane approaches God by the metaphors nosotros use to describe the indescribable.For the past few years I've been invested in an exploration of gender studies; however, when it comes to feminist writing, I'm hard to please. Having developed my ain approach, I'g easily bellyaching by what I run into as common mistakes in feminist presumption, vocalism, and direction. That said, Plaskow has done nothing but impress me. It's relieving to detect a voice on this subject that deals with the problems so well. She's a rock-solid, well researched scholar, with clear views that are piece of cake to engage (whether to agree, disagree, or but to chew on them).
Information technology's and so easy to reject and disengage from a tradition in one case y'all realize how much muddy laundry it has. What I detect about exciting most Plaskow's work is that she doesn't disown her roots. Instead she takes the all-time that her tradition has to offer (its priority on justice, cocky-exam, and devotion to a God beyond man terms) and turns these strengths back on itself, requiring it to become more coherent, more whole. Instead of turning away and creating something from scratch, she thanks her tradition for where it'southward brought her, then takes its hand to lead it, in turn, to a amend version of itself.
This is something that we each need to do for the communities that made u.s., no matter what those may be.
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Plaskow'southward cardinal thesis (with which I agree) is that Jewish tradition is fundamentally male centered and rooted in patriarchal civilization, and she does a expert job of showing how--from the texts, to halakha, to the very language nosotros use. What this does, even so, is define negative space. We tin can run into what is missing--the language and narratives of women's experience. What we practise not know is what should fill it. The prove we practise have of women'due south religious practice in the past, such as the tkhines she r
Plaskow'due south cardinal thesis (with which I hold) is that Jewish tradition is fundamentally male centered and rooted in patriarchal culture, and she does a skilful task of showing how--from the texts, to halakha, to the very language we use. What this does, however, is define negative space. We tin encounter what is missing--the language and narratives of women's experience. What nosotros practise not know is what should fill it. The testify we do have of women'southward religious practice in the past, such as the tkhines she references, evidence merely what women might have added (in this case to the liturgy), non how they accept related to the existing text. Plaskow has a variety of ideas, simply at times, she risks essentializing women'southward feel, such as her questioning of women'due south relationship to law or motherhood.
This book was written in 1988 (per the foreword; published in 1990) and every bit such, is a little dated (the section on women's relationships with the modern land of Israel is notably so, but to exist honest, not getting caught upwardly in the politics of that consequence is non a bad thing). Plaskow is upfront about her own biases, which is helpful, but nonetheless, more traditionally observant women may find it difficult to relate to her Reform-turned-women's havurah suggestions.
Despite this critique--I establish myself disagreeing oft--I recommend this book to anyone interested in Jewish feminism, including the Orthodox. She forces you to examine how you lot view Jewish text and tradition and how you might define that space for women in Jewish history. You may shake your caput and express mirth at linguistic communication virtually the Goddess, or her (somewhat slapdash) treatment of how rabbinic Judaism is simply the survivor, non the only branch of Judaism. Just you'll have to think most your answers.
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An incredibly rigorous introduction to the primary issues of feminist Jewish theology. Many of the topics discussed in this book, such as the possibilities for creating more than inclusive Jewish communities and linguistic communication for God, are by necessity speculative and inconclusive, but her explanations of the multi-faceted origins of the patriarchical nature of Judaism are incredibly thorough and clear-headed. Plaskow defends her argument that Judaism tin can and should be reformed and that reforms to Jewish memo An incredibly rigorous introduction to the main problems of feminist Jewish theology. Many of the topics discussed in this volume, such as the possibilities for creating more inclusive Jewish communities and language for God, are by necessity speculative and inconclusive, but her explanations of the multi-faceted origins of the patriarchical nature of Judaism are incredibly thorough and clear-headed. Plaskow defends her statement that Judaism can and should exist reformed and that reforms to Jewish memory, Jewish customs and Jewish language for God are interconnected and mutually reinforcing well, and she has included some interesting data to dorsum up her points. I found the references to Biblical and archaeological scholarship suggesting that the Jewish people have historically embraced polytheism particularly interesting, every bit they reinforced some of my earlier suspicions from reading Exodus and Deuteronomy that the authors of the Torah were rather ambivalent on the question of whether other gods simply exercise not be or whether the Jewish god is simply the the most powerful deity, the 'chief deity in the ancient pantheon [...] elevated to the deity', as Plaskow writes in this book.
Some of her descriptions of how oppressions interlink and how the liberation of white, centre-class women must not come at the expense of other groups of women are pretty familiar territory for those who are familiar with feminist theory. Plaskow does not seem to have anything groundbreaking to say well-nigh racism or LGBT issues, the latter of which is dealt with very briefly in this book. However, the volume is so curt that these unoriginal passages do not bore the reader too much, and their inclusion is necessary for a thorough and complete explanation of Plaskow's arguments.
I specially liked how Plaskow added [sic] after writers she quotes refer to God as 'he' or utilize 'he' or 'man' to refer to the whole of humanity. ...more
There is something wonderful about a clear, beautifully reasoned argument. Plaskow explores how women have been excluded or marginalized in Jewish police, in the liturgy, and even in our images of God (for example, if we really believe in a God with no concrete attributes, why exercise many of us react with discomfort at referring to God every bit She instead of He?). She makes her instance for a feminist Judaism working from several different entry points: historical precedent, textual show, logical argument, At that place is something wonderful well-nigh a clear, beautifully reasoned argument. Plaskow explores how women accept been excluded or marginalized in Jewish law, in the liturgy, and fifty-fifty in our images of God (for example, if we really believe in a God with no physical attributes, why do many of us react with discomfort at referring to God as She instead of He?). She makes her example for a feminist Judaism working from several unlike entry points: historical precedent, textual evidence, logical statement, and the modern experience of both the Jewish community and the feminist one, both separately and in their intersections. Nosotros are left to wonder how much has been lost through the silencing of women in the text, and how much could be gained through greater inclusion of women in the Jewish community, its laws, its stories, and its prayers.Tardily to the party equally I am, the book is too interesting in the ways it illuminates the "why" of Jewish feminist practice. Why, when feminine images of God enter the liturgy, practise they continue appearing in certain forms? Why have rituals for Jewish women focused mainly on Rosh Hodesh and Mikveh? Reading this book, aspects of my childhood and young adult experience of Judaism all of a sudden brand sense in ways they never did before. It's an unexpected personal bonus to this already important volume.
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"Continuing Again at Sinai" incisively, accessibly considers the concepts of God, Torah and State of israel in a feminist calorie-free. For Plaskow, feminist Judaism goes across pointing out sexist verses in the Bible, or preparation women rabbis to lead the same erstwhile prayers. It'due south not just religious practise that is tainted by sexism, it'due south the texts themselves. Thus the Torah itself must be rewritten -- the people need to "stand again at Sinai" to "hear" a Torah in which women are total members of the community, and
"Standing Again at Sinai" incisively, accessibly considers the concepts of God, Torah and Israel in a feminist light. For Plaskow, feminist Judaism goes beyond pointing out sexist verses in the Bible, or preparation women rabbis to lead the same onetime prayers. It'southward non merely religious practice that is tainted by sexism, it'south the texts themselves. Thus the Torah itself must be rewritten -- the people need to "stand once again at Sinai" to "hear" a Torah in which women are full members of the community, and masculine also every bit feminine qualities are valued in persons, God, and nations.
Not existence well read in Judaism or theology, I may be muddling it, but it seems that Plaskow suggests that to this end, Jews could use traditional means of religious revisioning ranging from midrashim to something like prophecy, as well equally successful feminist tools such as consciousness-raising groups. This is obviously a huge task, but Plaskow is encouraging, offering examples from her own successful study groups.
I admire how Plaskow writes conspicuously and vividly, avoids essentialism, honors item experiences of women (and men), and invariably offers paths to solving the problems she identifies.
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This classic fleck of feminist theology is style too long. And first-class, in a wide and stirring and theatrical way, but could be a lot more than interesting and specific for its length (250 pp plus notes). Kind of a hard read in terms of language, just because she'southward not an elegant writer. Simply worthwhile--five stars for ideas, iii stars for style.Basically, Plaskow argues for religious Jewish feminism through four key areas: God, Torah, State of israel (the people, not the state), and sexuality/relationships.
This classic bit of feminist theology is manner too long. And excellent, in a broad and stirring and theatrical fashion, merely could be a lot more than interesting and specific for its length (250 pp plus notes). Kind of a hard read in terms of language, simply because she's not an elegant writer. But worthwhile--five stars for ideas, three stars for style.Basically, Plaskow argues for religious Jewish feminism through four key areas: God, Torah, Israel (the people, not the state), and sexuality/relationships. She wants a thoroughgoing and ideological revamping of the whole shebang, and she makes information technology sound both possible and impossibly far-reaching.
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Really fantastic volume! 'Course, I am coming from it equally a person outside of the Jewish community only I think it presents actually worthwhile questions that could be applied to a number of androcentric religions (i.e. pretty much all of them) particular for those feminists looking to make these institutions more than inclusive. I likewise appreciate her touching on POC and queer folk (though she made no mention of non-binary individuals, focusing very much on the gender binary for her arguments). The best ch
Actually fantastic book! 'Course, I am coming from information technology as a person outside of the Jewish community but I retrieve information technology presents actually worthwhile questions that could exist applied to a number of androcentric religions (i.e. pretty much all of them) particular for those feminists looking to make these institutions more than inclusive. I also appreciate her touching on POC and queer folk (though she fabricated no mention of not-binary individuals, focusing very much on the gender binary for her arguments). The best affiliate to me by far was when Plaskow focused on sexuality, which I found to be fascinating and really well thought out.
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Historically incredibly important, simply very much of its time. Plaskow's focus on passages from Torah without (most of the time) discussing how these passages were related to throughout history is problematic. It is ironically un-Jewish to treat Torah in isolation from Talmud, midrash, and other commentary. Providing more than of the context could accept achieved the same ways, but more strongly because her critique would have been more than solidly grounded. Historically incredibly important, merely very much of its time. Plaskow's focus on passages from Torah without (most of the fourth dimension) discussing how these passages were related to throughout history is problematic. It is ironically united nations-Jewish to treat Torah in isolation from Talmud, midrash, and other commentary. Providing more of the context could have achieved the same means, but more strongly because her critique would have been more than solidly grounded. ...more
Of all the Jewish and Christian feminists i've read this twelvemonth, Plaskow may be my favorite. she's certainly quite readable. the first function of the volume really captured my imagination, as she tries to figure out how to recover the female person voices that are silenced across the history of Judaism. The rest doesn't interest me as much, but I'm all the same grateful I've read information technology. Of all the Jewish and Christian feminists i've read this year, Plaskow may exist my favorite. she's certainly quite readable. the starting time part of the book actually captured my imagination, as she tries to figure out how to recover the female voices that are silenced beyond the history of Judaism. The residuum doesn't involvement me equally much, but I'm all the same grateful I've read it. ...more
I generally dislike nonfiction, and this didn't change my mind, although I did find the topic and arguments overall interesting. My only critique is that equally a not-Jewish feminist, I didn't know some of the concepts Plaskow talked about, and at that place wasn't really a satisfactory caption. So although I followed forth well enough, some things were unclear. I by and large dislike nonfiction, and this didn't modify my mind, although I did discover the topic and arguments overall interesting. My only critique is that as a not-Jewish feminist, I didn't know some of the concepts Plaskow talked nearly, and there wasn't really a satisfactory explanation. So although I followed along well enough, some things were unclear. ...more
Reading this was a long time coming. My experiences equally a liberal Jewish adult female owe a lot to the theology outlined herein. Definitely recommend to anyone interested in gender relations in Judaism and religion in general.
I don't have enough grounding in feminist theory to practise justice here. I feel like I need a book grouping for this ane. There were times when I checked the copyright date; I wonder how far ahead of its time this seemed in 1990? It however seems pretty forward thinking at present.
This book has had a huge influence on my work as a rabbi.
most "new" matter for those coming from a Christian background is the discussion of oral Judaism - something nigh Christians are completely unfamiliar with. most "new" matter for those coming from a Christian background is the discussion of oral Judaism - something most Christians are completely unfamiliar with. ...more than
A (the?) classic work of Jewish feminist theology. Clear, grounded, and artistic. Definitely worth reading for anyone interested in Judaism or feminism and faith
This book was assigned to me in 1991 in a form on Modern Jewish Idea, but I never had a gamble to read it. Since information technology is considered a seminal work in Feminist Jewish theory and theology, I decided to tackle information technology at present. Information technology was non an easy book to read. It is filled with bookish language and theory that requires a deep level of concentration in order to procedure. I had to reread many sections in order to be sure I understood what Plaskow was saying.Regarding the content, yet, this is a fascinati
This book was assigned to me in 1991 in a form on Mod Jewish Thought, but I never had a adventure to read it. Since it is considered a seminal work in Feminist Jewish theory and theology, I decided to tackle information technology now. It was not an like shooting fish in a barrel book to read. Information technology is filled with bookish linguistic communication and theory that requires a deep level of concentration in order to process. I had to reread many sections in order to exist certain I understood what Plaskow was saying.Regarding the content, however, this is a fascinating work; it is no surprise that it is still considered relevant 30 years after publication. Plaskow divides the book into six sections. The first is an introduction to the topics she will address. The second is, "Torah," focused on the idea of remembering and reclaiming Jewish women'south history as well as writing new midrash to further include women. Section three she calls, "Israel," but she means the Jewish people equally a whole. Here she focuses on acknowledging and respecting the diversity inside our own community every bit Jews. Section 4 is well-nigh G-d. She addresses the ways in which traditional language about Thousand-d focuses on power and domination, and how we need to continue to explore new means to imagine and discuss 1000-d. Section five is nigh sexuality, and how we demand to cover the full range of women's experience—including the erotic—in order to fully embrace our spirituality. Section six is about "repair of the globe;" we cannot find new communities as Jewish feminists if we do not also work for a more than just society as a whole.
While I constitute this book to be a challenging read, I enjoyed thinking about the ideas Plaskow presented. She inspired me to find better ways to live my life as a Jewish feminist, and to go on to build feminist communities within and outside of Judaism.
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This volume made some skilful points, just a lot of them I think were dated. But and then... And then! She starts talking about how all gods are God, and we should but rename God Isis or Diana! I think she is missing a central bit of history about how people in Biblical times tried to make this argument and worship Canaanite gods and every single time they got smited (smote?) for it. This should be offensive to every Jew and is certainly offensive to well-nigh pagans, too. Her over reliance on Starhawk as a source ma This book made some proficient points, just a lot of them I retrieve were dated. Merely and so... Then! She starts talking near how all gods are God, and we should merely rename God Isis or Diana! I think she is missing a cardinal bit of history about how people in Biblical times tried to make this argument and worship Canaanite gods and every single time they got smited (smote?) for it. This should exist offensive to every Jew and is certainly offensive to most pagans, too. Her over reliance on Starhawk equally a source makes me wonder if she is secretly a infidel out to end Judaism every bit we know it. Also, I don't think calling God "She" automatically sexualizes God. If we have the very foundation of our believes: Adonai Echad, and so there are no sexual partners for God and s/he can't be sexualized regardless of which pronouns you use. ...more
I had a pretty solid belief system that I idea was adequately pluralistic and super feminist. Turns out, I was way off. Plaskow shook upward every aspect of my faith, and challenged me to reconsider how far I'm willing to accommodate my behavior and exercise to consider how my religion can be truly equal. From theology to text to sexuality to language, this book upended any condolement I had with what I idea I knew to be a feminist Judaism. One idea that sticks in my encephalon, and that I can't allow go of: the id
I had a pretty solid conventionalities system that I idea was fairly pluralistic and super feminist. Turns out, I was way off. Plaskow shook up every aspect of my faith, and challenged me to reconsider how far I'm willing to accommodate my beliefs and practice to consider how my religion tin exist truly equal. From theology to text to sexuality to language, this book upended any comfort I had with what I thought I knew to be a feminist Judaism. 1 idea that sticks in my brain, and that I can't let go of: the idea that all hierarchies are inherently patriachal, and too inherently wrong. Is at that place a feminist, morally just hierarchy? Does feminism not believe in hierarchies in any style, above and across gender? And can one construct a homo-based bureaucracy that is in fact just? I...don't know anymore.
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(Written in the mid-80s, released in 1990, this book definitely has aged unevenly in some ways. The theology is still very, very sound, as is the overall assay; absolutely worth reading, it's nevertheless very relevant. Just anyone reading this in 2021 should know that things are synthetic very much along a gender binary, and there isn't much intersectional analysis - both of which the writer has acknowledged in recent interviews as things she would change were she revisiting information technology. I thing that did (Written in the mid-80s, released in 1990, this book definitely has aged unevenly in some ways. The theology is still very, very sound, as is the overall analysis; admittedly worth reading, information technology'due south still very relevant. Simply anyone reading this in 2021 should know that things are constructed very much along a gender binary, and there isn't much intersectional assay - both of which the author has acknowledged in contempo interviews as things she would alter were she revisiting it. One affair that did carp me, though, was the author'south repeated use of disability as a metaphor for barriers to women; this didn't explicitly come up in any interviews, so I just wanted to note it here.) ...more
While I appreciate the passion for the feminine vox in Jewish texts, and while I am certain that when this volume was published it was a landmark work of Jewish feminism, the message, reading it at present, seems stale. Perhaps stale is non the right word. More like, okay, and so what else is new?Ms. Plaskow was instrumental in raising sensation that the patriarchal phonation in the Torah and other texts was missing the female bespeak of view and her work sparked inquiry and analysis and much scholarly work on t
While I capeesh the passion for the feminine vocalism in Jewish texts, and while I am certain that when this book was published it was a landmark work of Jewish feminism, the message, reading it now, seems dried. Perhaps dried is not the correct discussion. More like, okay, so what else is new?Ms. Plaskow was instrumental in raising sensation that the patriarchal voice in the Torah and other texts was missing the female person point of view and her work sparked inquiry and assay and much scholarly work on the subject, and she's to be commended for that. However, despite the seminal nature of her work, I establish the tone overly strident.
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Although somewhat dated, this is an fantabulous resources for those seeking to appoint with Judaism without losing their modern ethics (and vice versa). Covering Torah, community, God, sexuality, and social justice, Plaskow brings together a range of useful resources in an engaging fashion. If anything, it'south a little dispiriting to reflect on how piddling progress has been made, but isn't that ever the style of things? Although somewhat dated, this is an excellent resource for those seeking to engage with Judaism without losing their mod ideals (and vice versa). Roofing Torah, customs, God, sexuality, and social justice, Plaskow brings together a range of useful resources in an engaging style. If annihilation, it's a little dispiriting to reverberate on how trivial progress has been made, simply isn't that always the fashion of things? ...more
So brilliant, quite academic, more consummate than most would capeesh; but if yous have any hint of a scholar in you, this is fabled.
The classic groundwork to a feminist Judaism that doesn't go as deep every bit I wished it would The classic groundwork to a feminist Judaism that doesn't go as deep as I wished information technology would ...more
WOW. An absolute must-read. It feels similar it written iii-5 years ago not Thirty-ONE. Thank god for lesbians.
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"If sexuality is i dimension of our ability to live passionately in the earth and so in cutting off our sexual feelings we diminish our overall power to feel know and value deeply." — 45 likes
"When we impact the place in our lives where sexuality and spirituality come up together, we touch our wholeness and the fullness of our power, and at the same fourth dimension our connection with a power larger than ourselves." — 38 likes
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