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Start your review of Standing Again at Sinai: Judaism from a Feminist Perspective
The subject is Jewish feminism, but the book's relevance doesn't finish there. Non only does information technology deal with specifically feminist and Jewish concerns, it too gets into subjects including hermeneutics, the workings of customs, the influence of linguistic communication in our religious lives, and how one approaches God past the metaphors we utilize to describe the indescribable.For the past few years I've been invested in an exploration of gender studies; however, when information technology comes to feminist writing, I'one thousand hard to please. Ha
The subject is Jewish feminism, merely the book's relevance doesn't terminate in that location. Not only does it deal with specifically feminist and Jewish concerns, it also 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 utilise 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'chiliad hard to please. Having adult my own approach, I'thou easily annoyed by what I see as mutual mistakes in feminist presumption, voice, and direction. That said, Plaskow has done null but print me. It'south relieving to find a voice on this subject that deals with the problems then well. She's a stone-solid, well researched scholar, with clear views that are piece of cake to appoint (whether to concur, disagree, or simply to chew on them).
Information technology's so easy to reject and undo from a tradition once y'all realize how much dingy laundry information technology has. What I find virtually exciting about Plaskow'due south work is that she doesn't disown her roots. Instead she takes the best that her tradition has to offer (its priority on justice, cocky-examination, and devotion to a God across human terms) and turns these strengths back on itself, requiring it to get more coherent, more whole. Instead of turning away and creating something from scratch, she thanks her tradition for where it'due south brought her, then takes its manus to lead it, in plough, to a better version of itself.
This is something that nosotros each demand to practice for the communities that made usa, no matter what those may exist.
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Plaskow's primal thesis (with which I hold) is that Jewish tradition is fundamentally male person centered and rooted in patriarchal civilisation, and she does a skillful job of showing how--from the texts, to halakha, to the very language nosotros use. What this does, however, is define negative space. We can see what is missing--the language and narratives of women'south feel. What we do not know is what should fill it. The evidence nosotros practice have of women's religious practice in the past, such as the tkhines she r
Plaskow's primal thesis (with which I agree) is that Jewish tradition is fundamentally male person centered and rooted in patriarchal culture, and she does a good job of showing how--from the texts, to halakha, to the very language we use. What this does, however, is define negative space. We tin meet what is missing--the language and narratives of women's experience. What we do not know is what should make full it. The evidence we do have of women's religious do in the past, such as the tkhines she references, show only what women might have added (in this case to the liturgy), not how they take related to the existing text. Plaskow has a diverseness of ideas, but at times, she risks essentializing women'southward experience, such as her questioning of women's relationship to law or motherhood.
This book was written in 1988 (per the foreword; published in 1990) and every bit such, is a trivial dated (the section on women's relationships with the modern land of Israel is notably so, but to be honest, non getting defenseless up in the politics of that upshot is not a bad thing). Plaskow is upfront nigh her ain biases, which is helpful, but nonetheless, more than traditionally observant women may find it hard to relate to her Reform-turned-women's havurah suggestions.
Despite this critique--I found myself disagreeing frequently--I recommend this book to anyone interested in Jewish feminism, including the Orthodox. She forces you to examine how you view Jewish text and tradition and how yous might ascertain that space for women in Jewish history. You may milkshake your head and laugh at language near the Goddess, or her (somewhat slapdash) handling of how rabbinic Judaism is only the survivor, not the only branch of Judaism. But y'all'll accept to retrieve about your answers.
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An incredibly rigorous introduction to the main issues of feminist Jewish theology. Many of the topics discussed in this volume, such every bit 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 articulate-headed. Plaskow defends her argument that Judaism can and should be reformed and that reforms to Jewish memo An incredibly rigorous introduction to the main issues of feminist Jewish theology. Many of the topics discussed in this volume, such as the possibilities for creating more than 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 argument that Judaism can and should exist reformed and that reforms to Jewish memory, Jewish community and Jewish language for God are interconnected and mutually reinforcing well, and she has included some interesting information to support her points. I found the references to Biblical and archaeological scholarship suggesting that the Jewish people take historically embraced polytheism particularly interesting, as 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 do not exist or whether the Jewish god is simply the the nigh powerful deity, the 'chief deity in the aboriginal pantheon [...] elevated to the deity', every bit Plaskow writes in this book.
Some of her descriptions of how oppressions interlink and how the liberation of white, middle-class women must non 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 annihilation groundbreaking to say most racism or LGBT issues, the latter of which is dealt with very briefly in this book. All the same, the volume is so brusk that these unoriginal passages do not bore the reader too much, and their inclusion is necessary for a thorough and consummate explanation of Plaskow's arguments.
I particularly liked how Plaskow added [sic] after writers she quotes refer to God as 'he' or apply 'he' or 'human' to refer to the whole of humanity. ...more
At that place is something wonderful well-nigh a clear, beautifully reasoned argument. Plaskow explores how women have been excluded or marginalized in Jewish law, in the liturgy, and fifty-fifty in our images of God (for instance, if nosotros actually believe in a God with no concrete attributes, why do many of u.s.a. react with discomfort at referring to God as She instead of He?). She makes her case for a feminist Judaism working from several different entry points: historical precedent, textual evidence, logical statement, There is something wonderful about a clear, beautifully reasoned argument. Plaskow explores how women have been excluded or marginalized in Jewish law, in the liturgy, and even in our images of God (for example, if we actually believe in a God with no concrete attributes, why do many of us react with discomfort at referring to God every bit She instead of He?). She makes her case for a feminist Judaism working from several dissimilar entry points: historical precedent, textual evidence, logical argument, and the modern feel of both the Jewish community and the feminist one, both separately and in their intersections. We 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.Late to the political party as I am, the book is also interesting in the means information technology illuminates the "why" of Jewish feminist exercise. Why, when feminine images of God enter the liturgy, practice they keep actualization in certain forms? Why have rituals for Jewish women focused mainly on Rosh Hodesh and Mikveh? Reading this volume, aspects of my childhood and young developed experience of Judaism suddenly make sense in means they never did earlier. It's an unexpected personal bonus to this already of import book.
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"Standing Once 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 training women rabbis to lead the same old prayers. It'south non merely religious exercise that is tainted by sexism, it's the texts themselves. Thus the Torah itself must exist rewritten -- the people demand to "stand again at Sinai" to "hear" a Torah in which women are full 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 across pointing out sexist verses in the Bible, or preparation women rabbis to lead the same old prayers. It'southward not just religious do that is tainted by sexism, it's the texts themselves. Thus the Torah itself must be rewritten -- the people need to "stand once more at Sinai" to "hear" a Torah in which women are full members of the community, and masculine likewise as feminine qualities are valued in persons, God, and nations.
Non being well read in Judaism or theology, I may be muddling it, but information technology seems that Plaskow suggests that to this end, Jews could employ traditional means of religious revisioning ranging from midrashim to something similar prophecy, as well every bit successful feminist tools such equally consciousness-raising groups. This is obviously a huge chore, but Plaskow is encouraging, offer examples from her own successful written report groups.
I admire how Plaskow writes clearly and vividly, avoids essentialism, honors particular experiences of women (and men), and invariably offers paths to solving the problems she identifies.
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This classic scrap of feminist theology is way too long. And excellent, in a broad and stirring and theatrical manner, only could be a lot more interesting and specific for its length (250 pp plus notes). Kind of a hard read in terms of language, just 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 iv key areas: God, Torah, Israel (the people, not the country), and sexuality/relationships.
This classic scrap of feminist theology is way too long. And excellent, in a broad and stirring and theatrical way, merely could be a lot more interesting and specific for its length (250 pp plus notes). Kind of a hard read in terms of language, just because she's not an elegant writer. Only worthwhile--five stars for ideas, iii stars for style.Basically, Plaskow argues for religious Jewish feminism through iv cardinal 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 it audio both possible and impossibly far-reaching.
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Really fantastic volume! 'Course, I am coming from it as a person exterior of the Jewish community simply I think information technology presents really worthwhile questions that could be applied to a number of androcentric religions (i.eastward. pretty much all of them) particular for those feminists looking to make these institutions more inclusive. I too 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
Really fantastic book! 'Course, I am coming from information technology every bit a person exterior of the Jewish community but I think it presents really 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 inclusive. I also 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 chapter to me by far was when Plaskow focused on sexuality, which I establish to exist fascinating and actually well thought out.
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Historically incredibly important, but very much of its time. Plaskow'southward focus on passages from Torah without (nigh of the time) discussing how these passages were related to throughout history is problematic. Information technology is ironically un-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 than strongly because her critique would have been more solidly grounded. Historically incredibly of import, just very much of its fourth dimension. Plaskow'southward focus on passages from Torah without (about of the fourth dimension) 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 of the context could have accomplished 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 year, Plaskow may be my favorite. she'due south certainly quite readable. the first part of the book really captured my imagination, as she tries to figure out how to recover the female voices that are silenced across the history of Judaism. The residual doesn't interest me every bit much, but I'm still grateful I've read information technology. Of all the Jewish and Christian feminists i've read this yr, Plaskow may be my favorite. she'due south certainly quite readable. the first office of the book really captured my imagination, as she tries to figure out how to recover the female voices that are silenced across the history of Judaism. The rest doesn't interest me as much, but I'm still 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 as a non-Jewish feminist, I didn't know some of the concepts Plaskow talked about, and there wasn't really a satisfactory explanation. Then although I followed along well enough, some things were unclear. I mostly dislike nonfiction, and this didn't alter my mind, although I did find the topic and arguments overall interesting. My only critique is that equally a non-Jewish feminist, I didn't know some of the concepts Plaskow talked nigh, and there wasn't actually a satisfactory caption. So although I followed forth well plenty, 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 hither. I experience similar I need a volume group for this 1. There were times when I checked the copyright date; I wonder how far alee of its time this seemed in 1990? It still seems pretty frontward thinking now.
near "new" affair for those coming from a Christian background is the give-and-take of oral Judaism - something most Christians are completely unfamiliar with. most "new" thing for those coming from a Christian background is the word of oral Judaism - something most Christians are completely unfamiliar with. ...more than
This book has had a huge influence on my work as a rabbi.
A (the?) classic work of Jewish feminist theology. Articulate, grounded, and creative. Definitely worth reading for anyone interested in Judaism or feminism and religion
This volume was assigned to me in 1991 in a class on Modernistic Jewish Idea, but I never had a chance to read it. Since it is considered a seminal work in Feminist Jewish theory and theology, I decided to tackle it now. It was not an easy book to read. It is filled with academic language and theory that requires a deep level of concentration in lodge to process. I had to reread many sections in guild to be sure I understood what Plaskow was saying.Regarding the content, however, this is a fascinati
This book was assigned to me in 1991 in a class on Mod Jewish Thought, but I never had a take chances to read information technology. Since information technology is considered a seminal work in Feminist Jewish theory and theology, I decided to tackle it at present. It was not an easy volume to read. Information technology is filled with academic language and theory that requires a deep level of concentration in gild to process. I had to reread many sections in lodge to be sure I understood what Plaskow was proverb.Regarding the content, however, this is a fascinating work; it is no surprise that it is yet considered relevant xxx 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'southward history likewise as writing new midrash to further include women. Section three she calls, "Israel," but she means the Jewish people every bit a whole. Here she focuses on acknowledging and respecting the diversity inside our own community equally Jews. Section four is virtually Thousand-d. She addresses the ways in which traditional language near G-d focuses on power and domination, and how we need to continue to explore new ways to imagine and discuss Chiliad-d. Section five is nearly sexuality, and how we need to embrace the total range of women'south feel—including the erotic—in order to fully cover our spirituality. Section 6 is about "repair of the world;" we cannot find new communities as Jewish feminists if nosotros do not also work for a more just gild as a whole.
While I found 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 every bit a Jewish feminist, and to continue to build feminist communities within and outside of Judaism.
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This book made some expert points, simply a lot of them I think were dated. Just then... Then! She starts talking about how all gods are God, and nosotros should just rename God Isis or Diana! I recollect she is missing a key scrap of history nigh 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 most pagans, too. Her over reliance on Starhawk as a source ma This book made some good points, only a lot of them I recollect were dated. But then... Then! She starts talking near how all gods are God, and we should just rename God Isis or Diana! I think she is missing a key chip of history nigh how people in Biblical times tried to make this argument and worship Canaanite gods and every unmarried fourth dimension they got smited (smote?) for information technology. This should be offensive to every Jew and is certainly offensive to most pagans, too. Her over reliance on Starhawk as a source makes me wonder if she is secretly a pagan out to end Judaism as we know it. Also, I don't retrieve calling God "She" automatically sexualizes God. If we take the very foundation of our believes: Adonai Echad, then there are no sexual partners for God and southward/he can't be sexualized regardless of which pronouns you use. ...more
I had a pretty solid belief system that I thought was fairly pluralistic and super feminist. Turns out, I was mode off. Plaskow shook up every attribute 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 be truly equal. From theology to text to sexuality to language, this book upended whatsoever condolement I had with what I thought I knew to be a feminist Judaism. One thought that sticks in my encephalon, and that I can't let go of: the id
I had a pretty solid belief arrangement that I thought was fairly pluralistic and super feminist. Turns out, I was style off. Plaskow shook up every aspect of my faith, and challenged me to reconsider how far I'm willing to arrange my beliefs and practice to consider how my religion can be truly equal. From theology to text to sexuality to linguistic communication, this book upended any condolement I had with what I thought I knew to be a feminist Judaism. Ane idea that sticks in my encephalon, and that I can't permit go of: the idea that all hierarchies are inherently patriachal, and also inherently incorrect. Is in that location a feminist, morally just hierarchy? Does feminism not believe in hierarchies in any fashion, above and beyond gender? And can 1 construct a human-based hierarchy 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 nevertheless very, very sound, as is the overall analysis; absolutely worth reading, it's all the same very relevant. But anyone reading this in 2022 should know that things are constructed very much along a gender binary, and at that place isn't much intersectional analysis - both of which the author has acknowledged in recent interviews every bit things she would change were she revisiting it. 1 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 assay; absolutely worth reading, information technology's all the same very relevant. But anyone reading this in 2022 should know that things are synthetic very much along a gender binary, and there isn't much intersectional assay - both of which the author has acknowledged in contempo interviews equally things she would change were she revisiting information technology. One thing that did bother me, though, was the writer'due south repeated use of inability every bit a metaphor for barriers to women; this didn't explicitly come up upward in any interviews, and then I just wanted to note it here.) ...more than
While I capeesh the passion for the feminine voice 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. Peradventure stale is not the right discussion. More like, okay, and then what else is new?Ms. Plaskow was instrumental in raising awareness that the patriarchal voice in the Torah and other texts was missing the female indicate of view and her work sparked enquiry and analysis and much scholarly piece of work on t
While I appreciate the passion for the feminine voice 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 stale. Perhaps stale is non the right word. More like, okay, so what else is new?Ms. Plaskow was instrumental in raising awareness that the patriarchal voice in the Torah and other texts was missing the female person indicate of view and her work sparked inquiry and assay and much scholarly piece of work on the subject, and she'due south to be commended for that. Even so, despite the seminal nature of her work, I found the tone overly strident.
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Although somewhat dated, this is an splendid resource for those seeking to engage with Judaism without losing their modernistic ideals (and vice versa). Covering Torah, community, God, sexuality, and social justice, Plaskow brings together a range of useful resources in an engaging manner. If anything, information technology'due south a little dispiriting to reflect on how footling progress has been made, but isn't that always the manner of things? Although somewhat dated, this is an first-class resource for those seeking to engage with Judaism without losing their modern ideals (and vice versa). Covering Torah, community, God, sexuality, and social justice, Plaskow brings together a range of useful resources in an engaging manner. If anything, it's a little dispiriting to reverberate on how picayune progress has been made, just isn't that ever the mode of things? ...more
And then brilliant, quite academic, more than consummate than most would appreciate; but if you have any hint of a scholar in you, this is fabulous.
WOW. An absolute must-read. It feels like it written 3-5 years ago not 30-One. Thank god for lesbians.
The archetype groundwork to a feminist Judaism that doesn't go equally 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
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"If sexuality is one dimension of our ability to alive passionately in the earth and then in cut off our sexual feelings we diminish our overall power to feel know and value deeply." — 45 likes
"When nosotros affect the identify in our lives where sexuality and spirituality come together, we touch our wholeness and the fullness of our ability, and at the same time our connection with a power larger than ourselves." — 37 likes
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