“At ‘Amen Meals’ It’s Me and God” Religion and Gender: A New Jewish Women’s Ritual

New ritual practices performed by Jewish women can serve as test cases for an examination of the phenomenon of the creation of religious rituals by women. These food-related rituals, which have been termed ‘‘amen meals’’ were developed in Israel beginning in the year 2000 and subsequently spread to Jewish women in Europe and the United States. This study employs a qualitative-ethnographic methodology grounded in participant-observation and in-depth interviews to describe these nonobligatory, extra-halakhic rituals. What makes these rituals stand out is the women’s sense that through these rituals they experience a direct con- nection to God and, thus, can change reality, i.e., bring about jobs, marriages, children, health, and salvation for friends and loved ones. The ‘‘amen’’ rituals also create an open, inclusive woman’s space imbued with strong spiritual–emotional energies that counter the women’s religious marginality. Finally, the purposes and functions of these rituals, including identity building and displays of cultural capital, are considered within a theoretical framework that views ‘‘doing gender’’ and ‘‘doing religion’’ as an integrated experience

Active/Passive, ‘Diminished’/‘Beautiful’, ‘Light’ from Above and Below: Rereading Shekhinah’s Sexual Desire in Zohar al Shir ha-Shirim (Song of Songs)

In Zohar al Shir ha-Shirim, the Zohar’s reading of Song of Songs, Shekhinah, echoing themes associated with the Shulamite of the biblical text, consistently initiates cosmic union. Sexual desire in the zoharic texts is a form of capital necessary to facilitate sefirotic intercourse, although scholarly readings of the zoharic corpus often identify Shekhinah as a passive receptacle. This, however, is only true if the endemic contradictions within the texts are glossed over. In Song of Songs, the Shulamite’s sexual ‘initiative’ is core. This was not lost on the author(s) of Zohar al Shir ha-Shirim, who, in struggling to explain Shekhinah’s sefirotic role in line with the erotics of Song of Songs, inescapably echoed the ‘depatriarchalizing’ themes of the biblical text. As this article demonstrates, in Zohar al Shir ha-Shirim, Shekhinah is active and repeatedly encourages and frustrates cosmic sexual intercourse. Zohar al Shir ha-Shirim shows that it is possible to reread Shekhinah’s role beyond the androcentrism of the authors as well as scholarly assumptions about her passivity

How Shekhinah Became the God(dess) of Jewish Feminism

Shekhinah, the ‘cloud of Yahweh’ in the Bible, a synonym for God’s presence in the rabbinic tradition, and a feminine hypostasis in the Kabbalah, is a popular theological image in contemporary Jewish feminist circles. Shekhinah currently exists in many forms: she is another name for God, feminine, relational, experiential; she is a Goddess and the singular image that is sufficiently adaptable for a diverse range of postmodern feminist interpreters. However, the processes by which Shekhinah became the God/dess of Jewish feminism have not been researched. Therefore, this article tracks the evolution of Shekhinah iconography in the Jewish tradition to gain an understanding of the appeal of these images within the context of Jewish feminism’s quest for an alternative to the androcentric Holy One, blessed be He. The article then traces the extent of Shekhinah theologies engendered by Second, Third-Wave and recent Jewish feminisms concluding that the plurality of contemporary spirituality and the general rejection of ‘systematic’ models of theology are not necessarily problematic. Rather, Shekhinah is argued to be a binding agent for diverse religionists, and one which has become normative to Jewish feminist theology