Posts Tagged ‘Rachel Barenblat’

A happy new year, but less so for Isaac

September 10, 2010

The Torah reading on Rosh Hashanah is one of the most powerful but also most disturbing episodes in the Bible – the Akedah, or sacrifice of Isaac. 

You know the story: God tells Abraham to prove his devotion by sacrificing his son Isaac. (Cue up Springsteen singing “Prove it all night.” Or if you want to be more literal, Dylan at the start of Highway 61 Revisited.) Abraham takes Isaac to the top of Mt. Moriah, and when the boy asks why there is no lamb for the ritual sacrifice, he says only that God will provide the lamb.

Ram spice box

Abraham ties Isaac up, gets out the knife and is prepared to kill him when, in perhaps the original instance of deus ex machina, an angel shows up and tells him to stop. Miraculously a ram appears in the bushes to take the place of hapless Isaac. 

This is horrible on so many levels. What kind of God would make such a demand on a parent? What kind of parent would go along with such a request, without even a protest?  

How can Judaism glorify and praise Abraham’s mindless – inhuman – obedience? What kind of psychological scars would this incident have left on Isaac? And what about the ram? 

In one of the first high holiday services that I attended at Temple Sinai, Rabbi Steven Chester gave an entire sermon on the Akedah from the point of view of the ram – who committed no sin, harmed no one, was merely going about his ramly grazing when he was casually eliminated, collateral damage in God’s game of chicken with Abraham. 

In all honesty, I don’t remember the details of any other high holiday sermon. But I remember that one. 

Of course there have been all kinds of justifications of the Akedah over the centuries: 

  • God never really meant for Abraham to kill his son. He was just testing him.  

That’s nearly as bad in my book. Why should God design such a vicious test? Isaac may not have perished physically, but I suspect he suffered a death of the soul – betrayed by his father, toyed with by God. Like the ram, Isaac was collateral damage. 

  • Abraham never meant to go through with it.  He was just testing God.  

Ditto. How dare Abraham use his son as a pawn in his chess game with God? 

  • The point of the Akedah story is not that God asked Abraham for a human sacrifice, but that in the end God repudiated human sacrifice. For that historical era, this was actually a progressive and humanist statement.  

Well, that holds a little more weight with me but not much. The Akedah story isn’t just about human sacrifice, but about unquestioning obedience to God – about setting aside reason and even the deepest human bonds of love to carry out God’s will. 

And we know where that leads today – to suicidal jihadis, Quran-burning preachers, zealots who murder abortion providers, the dust of 9/11. 

If I ever get my current two novels sold, I have a germ of an idea for the next one: Not giving away any details, but it would be a modern take on the Akedah. 

Now, none of my thinking on this is remotely new. There is loads of anguished  writing about this. Rabbi Chester, in fact, has over the years made a personal project of collecting poetry and fiction on the Akedah. 

In that sermon that made such an impression on me, he quoted from Yehuda Amichai’s poem The Real Hero about the ram: 

The real hero of the Isaac story was the ram,
who didn’t know about the conspiracy between the others.
As if he had volunteered to die instead of Isaac.
I want to sing a song in his memory—
about his curly wool and his human eyes,
about the horns that were silent on his living head,
and how they made those horns into shofars when he was slaughtered
to sound their battle cries
or to blare out their obscene joy.

(You can find the full text of The Real Hero here, from a U.C. Press translation by Chana Bloch and Stephen Mitchell.)

The British poet Wilfrid Owen wrote about the Akedah in 1916 in his Parable of the Old Man and the Young, which is more about World War I than about the Bible. (Owen died on the battlefield two years after writing this poem.) You can find Owen’s poem, and a couple of others about the Akedah, here

Much more recently (hot off the electronic presses, in fact!) rabbinical student and poet Rachel Barenblat just posted a cycle of poems about Abraham, Sarah and Isaac on her blog The Velveteen Rabbi. Here’s one of them that I particularly love. But it’s worth visiting her site to read them all

6. The angels say

Avraham failed the test.
For Sodom and Gomorrah he argued
but when it came to his son
no protest crossed his lips.

God was mute with horror.
Avraham, smasher of idols
and digger of wells
was meant to talk back.

Sarah would have been wiser
but Avraham avoided her tent,
didn’t lay his head in her lap
to unburden his secret heart.

In stricken silence God watched
as Avraham saddled his ass
and took Yitzchak on their last hike
to the place God would show him.

The angel had to call him twice.
Avraham’s eyes were red, his voice hoarse
he wept like a man pardoned
but God never spoke to him again.

Orthodox Judaism not ready for a “rabba”

March 11, 2010

 The Reform and Conservative branches of Judaism have ordained women rabbis for more than 20 years — Reform since 1972, Conservative since 1985. But the rabbinate remains strictly off-limits for women in Orthodox Judaism.

Last year, a politically progressive Orthodox rabbi in Riverdale (the Bronx) ordained a woman named Sara Hurwitz. Rather than call her a rabbi, he gave her the newly-invented title of Mahara’t, or Manhigah Hilchatit Ruchanit Toranit, “Leader in Halakha [Law], Spirituality and Torah.”

But most people had no idea what a Mahara’t was. So early this year, Hurwitz’s mentor rabbi said she could start calling herself “rabba,” the feminine word for rabbi.

Photo of Sara Hurwitz from the Riverdale Press. Credit: Karsten Moran.

And the Orthodox establishment clamped down.

You can read the whole story in an excellent article by Rachel Barenblat in an online magazine called Religion Dispatches : Sara Hurwitz’s ‘Rabba’ Title Sparks Orthodox Jewish Condemnation | Sexuality & Gender | ReligionDispatches.

Barenblat is a poet and rabbinical student in the Jewish Renewal movement who writes a great blog called The Velveteen Rabbi.  About the rabba controversy, she writes:

“…in the Orthodox world, ordaining women remains a radical move—perhaps because Orthodoxy is a culture in which men and women assume divergent gender roles in largely separate social spheres. The mainstream Orthodox viewpoint holds that God created men and women to be different according to divine purpose…. Within that paradigm, for a woman to choose a position of communal leadership serving people of both genders is seen as immodest at best, and at worst an inversion of the divine order.

“Of course Orthodoxy isn’t monolithic on this or any other issue. There have long been voices within Orthodoxy arguing for the ordination of women, among them Orthodox rebbetzin Blu Greenberg, who’s been outspoken on the need for Orthodox women’s ordination since the 1980s. Though Orthodox gender rules preclude women leading mixed-gender worship, the role of rabbi includes many other functions which women can perform even within an Orthodox framework—and there’s nothing in halakha (Jewish law) which explicitly prohibits women’s ordination.

“A small handful of women have been ordained within the Orthodox world, though they’ve responded to their groundbreaking role in a variety of ways. Mimi Feigelson was ordained in 1994, but doesn’t use the title “rabbi” out of respect for the social structure of Orthodoxy. (She currently teaches at the American Jewish University in California.) In 2006, Rabbi Haviva Ner-David was ordained by Ari Strikovsky in Tel Aviv. (For more on her journey, I recommend Life on the Fringes (JFL Books), her memoir published in 2000.) And now there’s Rabba Sara Hurwitz, or Mahara”t Hurwitz, as the case may be.

“Most of the Jews I know assume that women’s ordination will become an accepted part of Orthodox practice someday…. Surely this is just another glass ceiling which, once broken, will seem ridiculous in retrospect.

“But the brouhaha over Sara Hurwitz’s brief stint with the title Rabba shows that the use of any variation on the title “Rabbi” to describe a woman is still largely unthinkable within a mainstream Orthodox framework. Maybe by the time my infant son grows up, my female Orthodox rabbinic colleagues will be called rabbi just like those of us in the other denominations… but I’m not holding my breath.”