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· 328 ratings · 27 reviews
Start your review of Standing Again at Sinai: Judaism from a Feminist Perspective
The subject area is Jewish feminism, merely the book's relevance doesn't cease there. Not only does it deal with specifically feminist and Jewish concerns, it as well 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 we utilise to depict 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 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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Plaskow'southward key thesis (with which I agree) is that Jewish tradition is fundamentally male 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, 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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An incredibly rigorous introduction to the primary issues of feminist Jewish theology. Many of the topics discussed in this book, such every bit 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 statement that Judaism can and should exist 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 inclusive Jewish communities and language for God, are past 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 be 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 constitute the references to Biblical and archaeological scholarship suggesting that the Jewish people accept historically embraced polytheism particularly interesting, as they reinforced some of my before suspicions from reading Exodus and Deuteronomy that the authors of the Torah were rather ambivalent on the question of whether other gods just practice not exist or whether the Jewish god is simply the the most powerful deity, the 'main 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 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
There is something wonderful nigh a clear, beautifully reasoned statement. Plaskow explores how women have been excluded or marginalized in Jewish police force, in the liturgy, and even in our images of God (for case, if nosotros 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 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 case, 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 case for a feminist Judaism working from several different 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. 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 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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"Standing Again at Sinai" incisively, accessibly considers the concepts of God, Torah and Israel in a feminist lite. 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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This classic bit of feminist theology is style too long. And splendid, in a broad and stirring and theatrical manner, but 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 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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Really fantastic book! 'Class, I am coming from information technology every bit a person outside of the Jewish community just I think information technology presents really worthwhile questions that could be applied to a number of androcentric religions (i.east. pretty much all of them) item 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 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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Historically incredibly important, but 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 care for Torah in isolation from Talmud, midrash, and other commentary. Providing more of the context could have achieved the same ways, but more strongly because her critique would accept been more than solidly grounded. Historically incredibly important, but very much of its fourth dimension. Plaskow's focus on passages from Torah without (virtually 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 of the context could accept achieved the aforementioned ways, but more strongly because her critique would have been more solidly grounded. ...more
Of all the Jewish and Christian feminists i've read this year, Plaskow may be my favorite. she's certainly quite readable. the offset part of the book really captured my imagination, equally she tries to figure out how to recover the female voices that are silenced across the history of Judaism. The residue doesn't interest me as much, but I'thousand still grateful I've read it. Of all the Jewish and Christian feminists i've read this yr, Plaskow may be my favorite. she's certainly quite readable. the showtime role of the book actually captured my imagination, every bit 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 equally much, simply I'thou still grateful I've read it. ...more than
I by and large dislike nonfiction, and this didn't change my listen, although I did find the topic and arguments overall interesting. My merely 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. I generally dislike nonfiction, and this didn't change my heed, although I did find the topic and arguments overall interesting. My but critique is that every bit a non-Jewish feminist, I didn't know some of the concepts Plaskow talked about, and in that location wasn't really a satisfactory explanation. Then although I followed along well plenty, some things were unclear. ...more than
Reading this was a long fourth dimension coming. My experiences as a liberal Jewish woman 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 do justice here. I experience like I demand a book grouping for this one. There were times when I checked the copyright date; I wonder how far alee of its time this seemed in 1990? Information technology still seems pretty forward thinking now.
This book has had a huge influence on my work equally a rabbi.
virtually "new" affair for those coming from a Christian groundwork is the give-and-take of oral Judaism - something about Christians are completely unfamiliar with. almost "new" affair for those coming from a Christian background is the word of oral Judaism - something about Christians are completely unfamiliar with. ...more
A (the?) classic work of Jewish feminist theology. Clear, grounded, and artistic. Definitely worth reading for anyone interested in Judaism or feminism and religion
This book was assigned to me in 1991 in a class on Modernistic Jewish Thought, but I never had a chance to read it. Since it is considered a seminal piece of work in Feminist Jewish theory and theology, I decided to tackle information technology at present. It was not an like shooting fish in a barrel book to read. Information technology 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 gild to be certain I understood what Plaskow was saying.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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This volume made some good points, only a lot of them I recollect were dated. Simply then... Then! She starts talking about how all gods are God, and we should just rename God Isis or Diana! I call up she is missing a key scrap 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 nigh pagans, too. Her over reliance on Starhawk as a source ma This book made some proficient 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 just rename God Isis or Diana! I think she is missing a key scrap of history most 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 makes me wonder if she is secretly a pagan out to end Judaism equally we know information technology. Also, I don't call up calling God "She" automatically sexualizes God. If we take the very foundation of our believes: Adonai Echad, and then there are no sexual partners for God and s/he tin can't be sexualized regardless of which pronouns you utilize. ...more
I had a pretty solid belief arrangement that I thought was fairly pluralistic and super feminist. Turns out, I was mode off. Plaskow shook upwardly every aspect of my faith, and challenged me to reconsider how far I'm willing to suit my beliefs and practise to consider how my religion can 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 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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(Written in the mid-80s, released in 1990, this book definitely has anile unevenly in some ways. The theology is still very, very sound, as is the overall assay; admittedly worth reading, it'south however very relevant. But anyone reading this in 2021 should know that things are constructed very much forth a gender binary, and there isn't much intersectional analysis - both of which the author has acknowledged in recent interviews every bit things she would change were she revisiting information technology. Ane matter that did (Written in the mid-80s, released in 1990, this volume definitely has anile unevenly in some ways. The theology is still very, very sound, every bit is the overall analysis; absolutely worth reading, it's still very relevant. Merely 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 author has acknowledged in recent interviews as things she would modify were she revisiting it. One thing that did bother me, though, was the author'south repeated use of inability as a metaphor for barriers to women; this didn't explicitly come up in whatever interviews, then I only wanted to note it here.) ...more than
While I capeesh the passion for the feminine phonation 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. Perchance dried is not the correct word. More like, okay, and then what else is new?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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Although somewhat dated, this is an excellent resource for those seeking to appoint with Judaism without losing their modernistic ideals (and vice versa). Covering Torah, customs, 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 reflect on how little progress has been made, but isn't that ever the way of things? Although somewhat dated, this is an excellent resources for those seeking to appoint 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 resource in an engaging manner. If anything, it's a piddling dispiriting to reverberate on how picayune progress has been fabricated, simply isn't that always the way of things? ...more
And so brilliant, quite academic, more complete than almost would capeesh; but if y'all take any hint of a scholar in you, this is fabulous.
The classic groundwork to a feminist Judaism that doesn't go equally deep as I wished it would The classic groundwork to a feminist Judaism that doesn't become as deep as I wished it would ...more than
WOW. An absolute must-read. Information technology feels like it written 3-5 years ago not THIRTY-ONE. Thank god for lesbians.
In instance you were curious: The mystery novel has its origins in the early 19th century, prompted by rising literacy rates, extra leisure time,...
"If sexuality is ane dimension of our power to live passionately in the world then in cutting off our sexual feelings we diminish our overall power to feel know and value deeply." — 45 likes
"When we touch on the place in our lives where sexuality and spirituality come together, nosotros touch our wholeness and the fullness of our power, and at the aforementioned time our connection with a power larger than ourselves." — 37 likes
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