By Dr. Rachel Adler
Rachel Adler has written a pioneering paintings on what it ability to "engender" Jewish culture, that's, how women's complete inclusion can and needs to remodel our realizing and perform of Jewish legislation, prayer, sexuality, and marriage. Engendering Judaism demanding situations either mainstream Judaism and feminist dogma, and speaks around the events in addition to to Christian theologians and feminists. It provides a theology and ethics for Judaism that women and men recreate and renew jointly as equals. Adler assesses the impression of gender and sexuality on Judaism's vintage texts. She brings this review to endure on 3 critical components of Jewish suggestion and perform; legislations, liturgy, and the ethics of sexuality and dating
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Additional resources for Engendering Judaism: An Inclusive Theology and Ethics
On the third night of his ordeal a legalistically precise lion tears out a single one of his ribs and eats from it a single k’zayyit (an olive-sized bite), the minimum quantity constituting a meal in rabbinic law. After this, Meir is ordered released, healed of his wound and completely exonerated. What has been removed from Rabbi Meir is his merger with the woman who raped him. Her invasion, indeed her reappropriation of him, undid the primal separation of woman and man. The feminine rib is extracted by the lion in a bloody recapitulation of creation.
Like Lot, Rabbi Meir d id not know either of her lying down or her arising, lo yad’a b’s hikhvah u’v’kumah (Gen. 19:34). By causing her victim not to know, the female rapist uncreates the world. To know is first of all to be conscious of selfhood, to be distinct from that first world of not-self: the flesh and nurturance of mother. Not knowing dissolves this first differentiation, returning the world to chaos. Returning to consciousness, Rabbi Meir confronts a devastated world. In the Lot story, the narrator is not interested in how Lot felt upon becoming aware of his nocturnal activities.
Com CHAPTER 1 mentalities for the accomplishment of homosocial ends, and not pursuers of their own wishes. Defilement best describes Meir s sense of himself as a rape victim. Robbers came on me and forced from me all that I had, he tells a neighbor he has met on the road (Ba’u alai v’ansu kol mah she’hayah li). The sexual connotations of the verbs are even more explicit in Hebrew. If the sin is defilement through violation, what is the remedy? Meir makes a pilgrimage to the Babylonian yeshivah to have his question answered: Akhshav mah takanah yesh li?