Standing Again at Sinai Online Ebook

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For the past few years I've been invested in an exploration of gender studies; however, when it comes to feminist writing, I'grand hard to please. Ha
The subject field is Jewish feminism, but the book's relevance doesn't end there. Non just does it bargain with specifically feminist and Jewish concerns, information technology also gets into subjects including hermeneutics, the workings of community, the influence of linguistic communication in our religious lives, and how one 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'thousand hard to please. Having adult my ain approach, I'm easily annoyed by what I see as mutual mistakes in feminist presumption, vocalization, and direction. That said, Plaskow has done nothing but impress me. It'southward relieving to find a voice on this discipline that deals with the bug so well. She'southward a stone-solid, well researched scholar, with clear views that are easy to engage (whether to concord, disagree, or just to chew on them).
It's and then easy to reject and disengage from a tradition once you realize how much muddy laundry it has. What I find most heady well-nigh 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-examination, and devotion to a God beyond human terms) and turns these strengths back on itself, requiring it to get more coherent, more than whole. Instead of turning away and creating something from scratch, she thanks her tradition for where information technology's brought her, then takes its hand to lead it, in turn, to a ameliorate version of itself.
This is something that we each need to do for the communities that made united states of america, no matter what those may exist.
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What this does, however, is define negative space. We can encounter what is missing--the linguistic communication and narratives of women's experience. What nosotros do not know is what should fill it. The evidence nosotros practise have of women's religious practice in the past, such as the tkhines she r
Plaskow's central thesis (with which I concur) is that Jewish tradition is fundamentally male person centered and rooted in patriarchal culture, and she does a good task of showing how--from the texts, to halakha, to the very language we use.What this does, nevertheless, is define negative space. We tin come across what is missing--the linguistic communication and narratives of women'south experience. What we practice not know is what should fill information technology. The evidence we do take of women's religious practice in the past, such as the tkhines she references, bear witness but what women might have added (in this case to the liturgy), not how they have related to the existing text. Plaskow has a diverseness of ideas, but at times, she risks essentializing women's experience, such equally her questioning of women's relationship to law or maternity.
This volume was written in 1988 (per the foreword; published in 1990) and every bit such, is a piddling dated (the section on women's relationships with the modernistic state of Israel is notably and so, only to exist honest, not getting defenseless up in the politics of that issue is not a bad matter). Plaskow is upfront almost 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 constitute myself disagreeing frequently--I recommend this book to anyone interested in Jewish feminism, including the Orthodox. She forces yous to examine how you view Jewish text and tradition and how you might ascertain that space for women in Jewish history. You may shake your caput and express mirth at language most the Goddess, or her (somewhat slapdash) treatment of how rabbinic Judaism is only the survivor, not the simply branch of Judaism. But you'll accept to recall about your answers.
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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 non seem to have anything groundbreaking to say about racism or LGBT issues, the latter of which is dealt with very briefly in this volume. However, the book is and then short that these unoriginal passages do not bore the reader too much, and their inclusion is necessary for a thorough and consummate caption of Plaskow's arguments.
I specially liked how Plaskow added [sic] afterward writers she quotes refer to God as 'he' or use 'he' or 'man' to refer to the whole of humanity. ...more

Late to the party as I am, the book is also interesting in the ways it illuminates the "why" of Jewish feminist do. Why, when feminine images of God enter the liturgy, do they continue appearing 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 adult experience of Judaism suddenly brand sense in ways they never did before. It'due south an unexpected personal bonus to this already important book.
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For Plaskow, feminist Judaism goes beyond pointing out sexist verses in the Bible, or training women rabbis to lead the aforementioned one-time prayers. It's non just religious do that is tainted by sexism, it's the texts themselves. Thus the Torah itself must exist rewritten -- the people need to "stand up 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 State of israel in a feminist lite.For Plaskow, feminist Judaism goes beyond pointing out sexist verses in the Bible, or grooming women rabbis to lead the same quondam prayers. Information technology's non merely religious exercise that is tainted by sexism, it's 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 masculine likewise as feminine qualities are valued in persons, God, and nations.
Not beingness well read in Judaism or theology, I may exist muddling information technology, merely it seems that Plaskow suggests that to this finish, Jews could utilise traditional ways of religious revisioning ranging from midrashim to something like prophecy, likewise every bit successful feminist tools such as consciousness-raising groups. This is plainly 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 particular experiences of women (and men), and invariably offers paths to solving the bug she identifies.
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Basically, Plaskow argues for religious Jewish feminism through four key areas: God, Torah, Israel (the people, non the state), and sexuality/relationships.
This archetype bit of feminist theology is fashion too long. And excellent, in a broad and stirring and theatrical style, simply could be a lot more interesting and specific for its length (250 pp plus notes). Kind of a difficult read in terms of linguistic communication, just because she'south not an elegant author. But worthwhile--v stars for ideas, three stars for manner.Basically, Plaskow argues for religious Jewish feminism through iv 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 it sound both possible and impossibly far-reaching.
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The best ch
Really fantastic book! 'Form, I am coming from it every bit a person exterior of the Jewish community but I call up it presents actually worthwhile questions that could be applied to a number of androcentric religions (i.due east. 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 fabricated no mention of non-binary individuals, focusing very much on the gender binary for her arguments).The all-time 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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Regarding the content, yet, this is a fascinati
This volume was assigned to me in 1991 in a form on Modern Jewish Thought, only I never had a chance to read it. Since information technology is considered a seminal piece of work in Feminist Jewish theory and theology, I decided to tackle it at present. It was not an easy volume to read. It is filled with academic language and theory that requires a deep level of concentration in order to process. I had to reread many sections in order to be sure I understood what Plaskow was saying.Regarding the content, withal, this is a fascinating work; it is no surprise that information technology is yet considered relevant 30 years afterwards 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 thought of remembering and reclaiming Jewish women'southward history too as writing new midrash to further include women. Section 3 she calls, "Israel," simply she means the Jewish people as a whole. Here she focuses on acknowledging and respecting the diversity within our ain community equally Jews. Section 4 is most G-d. She addresses the ways in which traditional linguistic communication about M-d focuses on ability and domination, and how nosotros need to continue to explore new ways to imagine and talk over Thou-d. Section five is near sexuality, and how nosotros demand to embrace the full range of women'south experience—including the erotic—in gild to fully embrace our spirituality. Section vi is most "repair of the earth;" we cannot find new communities every bit Jewish feminists if we exercise not also work for a more just society as a whole.
While I plant this book to be a challenging read, I enjoyed thinking about the ideas Plaskow presented. She inspired me to notice better ways to live my life as a Jewish feminist, and to go along to build feminist communities within and outside of Judaism.
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One idea that sticks in my brain, and that I can't let become of: the id
I had a pretty solid belief system that I thought was fairly pluralistic and super feminist. Turns out, I was fashion off. Plaskow shook up every attribute of my faith, and challenged me to reconsider how far I'chiliad willing to adapt my beliefs and practice to consider how my faith tin be truly equal. From theology to text to sexuality to linguistic communication, this book upended any comfort I had with what I idea I knew to be a feminist Judaism.One idea that sticks in my brain, and that I can't let go of: the idea that all hierarchies are inherently patriachal, and also inherently wrong. Is at that place a feminist, morally just bureaucracy? Does feminism non believe in hierarchies in whatever way, above and beyond gender? And tin can one construct a homo-based hierarchy that is in fact just? I...don't know anymore.
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Ms. Plaskow was instrumental in raising sensation that the patriarchal vocalisation in the Torah and other texts was missing the female point of view and her work sparked inquiry and analysis and much scholarly work on t
While I appreciate the passion for the feminine voice in Jewish texts, and while I am sure that when this book was published it was a landmark work of Jewish feminism, the message, reading it now, seems dried. Perchance dried is not the correct word. More like, okay, and then what else is new?Ms. Plaskow was instrumental in raising awareness that the patriarchal vocalisation in the Torah and other texts was missing the female person betoken of view and her work sparked inquiry and analysis and much scholarly work on the subject, and she's to be commended for that. However, despite the seminal nature of her piece of work, I establish the tone overly strident.
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