Gender of God in Judaism

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Although the gender of God in Judaism is referred to in the Tanakh with masculine imagery and grammatical forms, traditional Jewish philosophy does not attribute the concept of sex to God. [1] At times, Jewish aggadic literature and Jewish mysticism do treat God as having a gender.

Contents

Biblical perspectives

The first words of the Tanakh are B'reshit bara Elohim — "In the beginning God created." [2] The verb bara (he created) suggests a masculine subject. Elohim is also masculine in form. The most common phrases in the Tanakh are vayomer Elohim and vayomer YHWH — "and God said" (hundreds of occurrences).

Genesis 1:26–27 says that the elohim were male and female, [3] and humans were made in their image. [4]

Again, the verb vayomer (he said) is masculine; it is never vatomer, the feminine of the same verb form. The personal name of God, YHWH, is presented in Exodus 3 as if the Y (Hebrew yod) is the masculine subjective prefix to the verb to be.

In Psalms 89:26 God is referred to as Father. "He shall cry unto me, Thou art my Father, My God, and the rock of my salvation." [5]

In Isaiah 62:5, God is compared to the bridegroom, and his people to the bride.

In Isaiah 63:16, God is directly addressed and called "our Father".

To God, according to Judaism, is attributed the fatherly role of protector. He is called the Father of the poor, of the orphan and the widow, their guarantor of justice. He is also called the Father of the king, as the teacher and helper over the judge of Israel. [6]

Some literary approaches to the Tanakh have argued that parallels between Biblical stories and earlier Sumerian, Akkadian and Canaanite creation myths show a matriarchal substratum that has been overlaid by a patriarchal approach. [7] "In the Bible, the earth is the feminine complement of God: the two combined to form man, who articulates their relationship, for example, in sacrifice." [8]

Rabbinical views

Kabbalistic Judaism often relates to various "aspects" of God (cf. Sephirot). As Rabbi Aryeh Kaplan puts it, "[E]very name and every description that we may give to God can only apply to His relationship to His creation" [9] Although God is not generally regarded as gendered in Judaism, Benjamin Blech writes that God has both masculine and feminine aspects. [10]

In addition, God's "presence" ( Shekhinah ) is a grammatically feminine word, and is often employed as a feminine aspect of God.

Many traditional rabbinic commentators, however, such as Maimonides, view any such beliefs as verging on avodah zarah (idolatry). Secondary male sexual characteristics are attributed to God in some piyuttim (religious poems). These include a description of the beard of God in Shir Hakavod (The Hymn of Glory), and similar poetic imagery in the midrash Song of the Seas Rabbah.

Traditional meforshim (rabbinic commentators) hold that these descriptions, like all physical descriptions of God, are metaphorical or symbolic.

Philo

Philo refers to God as Father in several passages:

"...discovering the nature of the one God, who is alone everlasting, and the father of everything else..." [11] [12] Philo – A Treatise Concerning the World (1)

"...by whose intervention they might obtain a reconciliation with the Father. First of all, the merciful, and gentle, and compassionate nature of him who is invoked, who would always rather have mercy than punishment. In the second place, the holiness of all the founders of the nation, because they, with souls emancipated from the body, exhibiting a genuine and sincere obedience to the Ruler of all things, are not accustomed to offer up ineffectual prayers on behalf of their sons and daughters, since the Father has given to them, as a reward, that they shall be heard in their prayers." Philo – On Rewards And Punishments (166) [12] [13]

God as transcending gender

Many Jewish thinkers have rejected the notion that God can be anthropomorphized. Under this assumption, one cannot qualify God in terms of gender. Although egalitarian practices didn't emerge until much later, genderless concepts of God began to develop as early on as the mid-17th century. In his time, Baruch Spinoza was a highly controversial figure in the Jewish community of Amsterdam due to the perception of his views as heretical. Instead of the classic literal vision of God as depicted by Jewish Religious text, Spinoza envisioned God as a presence that encompassed the entire universe and beyond, a view commonly known as panentheism. In his Theological-Political Treatise Spinoza states, "Some imagine God in the likeness of man, consisting of mind and body, and subject to passions. But it is clear from what has already been proved how far they stray from the true knowledge of God. These I dismiss, for all who have given any consideration to the divine nature deny that God is Corporeal". [14] Spinoza's seemingly heretical views for his time period opened the door for differing thoughts about the nature of God in relation to gender, even though Spinoza was excommunicated from his community for these views in 1656.

Other thinkers who also thought of God as transcending gender include:

Jewish feminism

Feminist views in Judaism often retain the traditional view that God does not have any sex but does have a gender which is male, but experiment with the use of feminine language and symbolism for God. [16] [17]

God/dess in Judaism

Some Jewish thinkers address issues of gendered language and imagery directly. Rabbi Jill Hammer challenges the features of traditional Jewish conceptions of God by creating a relatable deity, a Goddess, for those who cannot relate to “God.” The Goddess is nondual, panentheist, and earthbound. Hammer describes the Goddess as both a person and in an impersonal form of nature. [18] While she privileges the imagelessness that allows for a God beyond gender, she honors all framings and diverse experiences and visualizations of the Goddess. Julia Watts-Belser also discusses God/dess’ gender. Like Hammer, Watts-Belser celebrates diversity of experiences and conceptions of God, stating that “She was none of that and all of it,” demonstrating also panentheist notions. [19] Watts-Belser visualizes a “trans God/dess…characterized by fluidity, a shifting nature that refuses to resolve itself into a single manifestation or gender expression.” [20] This God/dess would allow the Jewish tradition to reclaim the female divinity it was denied rather than replace God with Goddess. [21] In order to do so, she wants to utilize the Shekhinah, God’s feminine side. She concludes that God is ultimately beyond gender since gender is a social construction and therefore insignificant. However, because gender does matter so much in our society, God’s gender does and should matter to us. [22]

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Feminist theology is a movement found in several religions, including Buddhism, Hinduism, Sikhism, Neopaganism, Baháʼí Faith, Judaism, Islam, Christianity and New Thought, to reconsider the traditions, practices, scriptures, and theologies of those religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among clergy and religious authorities, reinterpreting patriarchal (male-dominated) imagery and language about God, determining women's place in relation to career and motherhood, studying images of women in the religions' sacred texts, and matriarchal religion.

<span class="mw-page-title-main">Goddess</span> Feminine or female deity

A goddess is a female deity. In many known cultures, goddesses are often linked with literal or metaphorical pregnancy or imagined feminine roles associated with how women and girls are perceived or expected to behave. This includes themes of spinning, weaving, beauty, love, sexuality, motherhood, domesticity, creativity, and fertility. Many major goddesses are also associated with magic, war, strategy, hunting, farming, wisdom, fate, earth, sky, power, laws, justice, and more. Some themes, such as discord or disease, which are considered negative within their cultural contexts also are found associated with some goddesses. There are as many differently described and understood goddesses as there are male, shapeshifting, or neuter gods.

<span class="mw-page-title-main">Names of God in Judaism</span> Names given to God in Judaism

Judaism considers some names of God so holy that, once written, they should not be erased: יהוה, אֲדֹנָי, אֵל, אֱלֹהִים, שַׁדַּי, and צְבָאֽוֹת ; some also include I Am that I Am. Early authorities considered other Hebrew names mere epithets or descriptions of God, and wrote that they and names in other languages may be written and erased freely. Some moderns advise special care even in these cases, and many Orthodox Jews have adopted the chumras of writing "G-d" instead of "God" in English or saying Ṭēt-Vav instead of Yōd-Hē for the number fifteen or Ṭēt-Zayin instead of Yōd-Vav for the Hebrew number sixteen.

<span class="mw-page-title-main">Jewish principles of faith</span>

There is no established formulation of principles of faith that are recognized by all branches of Judaism. Central authority in Judaism is not vested in any one person or group - although the Sanhedrin, the supreme Jewish religious court, would fulfill this role if it were re-established - but rather in Judaism's sacred writings, laws, and traditions.

Shekhinah is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the presence of God in a place. This concept is found in Judaism and the Torah, as mentioned in Exodus 25:8.

<span class="mw-page-title-main">Jewish philosophy</span> Philosophy carried out by Jews, or in relation to the religion of Judaism

Jewish philosophy includes all philosophy carried out by Jews, or in relation to the religion of Judaism. Until modern Haskalah and Jewish emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and world-view. With their acceptance into modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the demands of the world in which they now found themselves.

<span class="mw-page-title-main">Messiah in Judaism</span> Savior and liberator of the Jewish people

The Messiah in Judaism is a savior and liberator figure in Jewish eschatology who is believed to be the future redeemer of the Jews. The concept of messianism originated in Judaism, and in the Hebrew Bible a messiah is a king or High Priest of Israel traditionally anointed with holy anointing oil. However, messiahs were not exclusively Jewish, as the Hebrew Bible refers to Cyrus the Great, Achaemenid Emperor, as a messiah for his decree to rebuild the Jerusalem Temple.

<span class="mw-page-title-main">Elohim</span> Word for deity or deities in the Hebrew Bible

Elohim, the plural of אֱלוֹהַּ‎, is a Hebrew word meaning "gods" or "godhood". Although the word is plural, in the Hebrew Bible it most often takes singular verbal or pronominal agreement and refers to a single deity, particularly the God of Israel in the majestic plural. In other verses it refers to the singular gods of other nations or to deities in the plural.

The gender of God can be viewed as a literal or as an allegorical aspect of a deity.

Hebrew Bible English translations are English translations of the Hebrew Bible (Tanakh) according to the Masoretic Text, in the traditional division and order of Torah, Nevi'im, and Ketuvim. Most Jewish translations appear in bilingual editions (Hebrew–English).

<span class="mw-page-title-main">Jewish meditation</span> Meditation in Judaism

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Gender, defined as the range of characteristics pertaining to, and differentiating between, masculinity and femininity, and religion, a system of beliefs and practices followed by a community, share a multifaceted relationship that influences both individual and collective identities. The manner in which individuals express and experience their religious convictions is profoundly shaped by gender. Experts from diverse disciplines such as theology, sociology, anthropology, and gender studies have delved into the effects of gender on religious politics and societal standards. At times, the interplay between gender and religion can confine gender roles, but in other instances, it can empower and uphold them. Such insights shed light on the ways religious doctrines and rituals can simultaneously uphold specific gender expectations and offer avenues for gender expression.

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<span class="mw-page-title-main">God in Judaism</span> Jewish conceptions of God

In Judaism, God has been conceived in a variety of ways. Traditionally, Judaism holds that Yahweh, the god of Abraham, Isaac, and Jacob and the national god of the Israelites, delivered the Israelites from slavery in Egypt, and gave them the Law of Moses at Mount Sinai as described in the Torah. Jews traditionally believe in a monotheistic conception of God, characterized by both transcendence and immanence.

Gender and Jewish Studies is an emerging subfield at the intersection of gender studies, queer studies, and Jewish studies. Gender studies centers on interdisciplinary research on the phenomenon of gender. It focuses on cultural representations of gender and people's lived experience. Similarly, queer studies focuses on the cultural representations and lived experiences of queer identities to critique hetero-normative values of sex and sexuality. Jewish studies is a field that looks at Jews and Judaism, through such disciplines as history, anthropology, literary studies, linguistics, and sociology. As such, scholars of gender and Jewish studies are considering gender as the basis for understanding historical and contemporary Jewish societies. This field recognizes that much of recorded Jewish history and academic writing is told from the perspective of “the male Jew” and fails to accurately represent the diverse experiences of Jews with non-dominant gender identities.

In Judaism, the Holy Spirit refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts.

<span class="mw-page-title-main">Gender of God in Christianity</span>

God in Christianity is represented by the Trinity of three hypostases or "persons" described as Father, Son and Holy Spirit. While "Father" and "Son" implicitly invoke masculine sex, the gender of the Holy Spirit from earliest times was also represented as including feminine aspects. Today, there is a push among some Christians for use of different pronouns to describe God than have been traditionally held.

In Christian theology, the gender of the Holy Spirit has been the subject of some debate in recent times.

Sefer HaTemunah is a 13–14th century kabbalistic text. It is quoted in many sources on Halakha.

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References

  1. ↑ "The fact that we always refer to God as 'He' is also not meant to imply that the concept of sex or gender applies to God." Rabbi Aryeh Kaplan, The Aryeh Kaplan Reader, Mesorah Publications (1983), p. 144
  2. ↑ Biblia Hebraica Stuttgartensia, (Stuttgart: Deutsche Bibelgesellschaft, 1990), p. 1.
  3. ↑ Coogan, Michael (October 2010). "6. Fire in Divine Loins: God's Wives in Myth and Metaphor". God and Sex. What the Bible Really Says (1st ed.). New York, Boston: Twelve. Hachette Book Group. p.  175. ISBN   978-0-446-54525-9 . Retrieved May 5, 2011. humans are modeled on elohim, specifically in their sexual differences.
  4. ↑ Coogan (2010:176)
  5. ↑ ASV 1901, Public Domain
  6. ↑ Marianne Meye Thompson The promise of the Father: Jesus and God in the New Testament ch.2 God as Father in the Old Testament and Second Temple Judaism p35 2000 "Christian theologians have often accentuated the distinctiveness of the portrait of God as Father in the New Testament on the basis of an alleged discontinuity"
  7. ↑ Neumann, The Origins and History of Consciousness pages 177–178
  8. ↑ Francis Landy, The Song of Songs chapter of The Literary Guide to the Bible, page 314.
  9. ↑ "Rabbi Aryeh Kaplan, Understanding God". Archived from the original on 2010-12-19. Retrieved 2009-06-04.
  10. ↑ Yet … Judaism long ago acknowledged the validity of [the] feminine dimenstion of the Deity. The two names of God differ grammatically with regard to sexual connotation… The Tetragrammaton (YHVH)…is…feminine; it refers to God as if “He” were in fact “She.” Yet, as we have frequently noted, the Lord is also called ELoHiYM. That name ends with…masculine plural… If human beings are created in God’s image, and the single most important thing we know about God is that He is One – why did God create two kinds of people, male and female, after His likeness? …God chose to create two different kinds of people on this earth, not in spite of the fact that He is One, but precisely because God in the deepest sense of the word is really two. Of course we do not suggest any kind of dualism implying separate identities. Rather, as the very names of God imply, there are two distinct aspects to the Deity. God is both masculine and feminine. This gender difference is not one of physical attributes but one of emotion and typology. Benjamin Blech, Understanding Judaism, page 273
  11. ↑ "Philo". Archived from the original on 2009-02-23. Retrieved 2009-06-04.
  12. 1 2 Yonge, Public Domain
  13. ↑ "Philo". Archived from the original on 2009-02-20. Retrieved 2009-06-04.
  14. ↑ Spinoza, Benedictus (1992). The Ethics; Treatise on the Emendation of the Intellect; Selected Letters. Indianapolis: Hackett. p. 40.
  15. ↑ Cohen, Hermann (1971). Reason and Hope: Selections from the Jewish Writings of Hermann Cohen. New York: Norton. p. 58.
  16. ↑ Devine, Luke (September 2014). "How Shekhinah Became the God(dess) of Jewish Feminism". Feminist Theology. 23 (1): 71–91. doi:10.1177/0966735014542380. ISSN   0966-7350. S2CID   170876337.
  17. ↑ Plaskow, Judith (2010). "Sacred Pronouns". Tikkun. 25 (2): 55. doi:10.1215/08879982-2010-2024. ISSN   2164-0041. S2CID   201769651.
  18. ↑ Jill Hammer, “To Her We Shall Return: Jews Turning to the Goddess, the Goddess Turning to Jews,” in New Jewish Feminism: Probing the Past, Forging the Future, ed. Elyse Goldstein (Woodstock, VT: Jewish Lights, 2009), 25, 26.
  19. ↑ Julia Watts-Belser, “Transing God/dess: Notes from the Borderlands,” in Balancing on the Mechitza: Transgender in Jewish Community, ed. Noach Dzmura (Berkeley, CA: North Atlantic Books, 2010), 235.
  20. ↑ Julia Watts-Belser, “Transing God/dess: Notes from the Borderlands,” in Balancing on the Mechitza: Transgender in Jewish Community, ed. Noach Dzmura (Berkeley, CA: North Atlantic Books, 2010), 239.
  21. ↑ Julia Watts-Belser, “Transing God/dess: Notes from the Borderlands,” in Balancing on the Mechitza: Transgender in Jewish Community, ed. Noach Dzmura (Berkeley, CA: North Atlantic Books, 2010), 238.
  22. ↑ Julia Watts-Belser, “Transing God/dess: Notes from the Borderlands,” in Balancing on the Mechitza: Transgender in Jewish Community, ed. Noach Dzmura (Berkeley, CA: North Atlantic Books, 2010), 239.
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