Tag: NaBloPoMo

Time for Silence? Time for Speech?

The Book of Kohelet (Ecclesiastes) offers thirty pairs of phrases elaborating on the theme of a “season set for everything” (Kohelet 3:1-8):

1) To every thing there is a season,
and a time to every purpose under the heaven:
2) A time to be born, and a time to die;
A time to plant, and a time to pluck up that which is planted;
3) A time to kill, and a time to heal;
A time to break down, and a time to build up
4) A time to weep, and a time to laugh;
A time to mourn, and time to dance;
5) A time to cast away stones, and a time to gather stones together;
A time to embrace, and a time to refrain from embracing;
6) A time to seek, and a time to lose;
a time to keep, and a time to cast away;
7) A time to rend, and a time to sew;
A time to keep silence, and a time to speak;
8) A time to love, and a time to hate;
A time for war, and a time for peace.
— Kohelet 3:1-8 (“Old” JPS at mechon-mamre

Continue reading Time for Silence? Time for Speech?

A Category Struggle: Source Materials Update

This past Shabbat I included a passage from one of my favorite teachers, Alicia Ostriker, in a dvar Torah. I was asked to share the bibliographic information and maybe some other resources providing women’s commentary on Torah. As a result, I decided to update my source materials. And, in the spirit of my chosen NaBloPoMo topic, I am offering here 30 such resources, with annotations:

Female Scholarship (but not particularly “feminist” or focused on women)
Feminist Scholarship on Torah
Women’s Torah Commentary
Women’s Midrash and Creative Commentary
Miscellaneous Related Resources
My Writing (shameless plug)

Please note that categories here are somewhat arbitrary and do overlap. Nor was it clear to me whom and what to include. Nehama Leibowitz, for example, is a category in herself: She’s one of the few and probably the first female scholars universally cited and taught; her work, however, is not particularly focused on female characters or themes in the Torah, and I don’t think she considered herself a feminist.

Some of these resources are treasures for me, material I that has moved me, shifted my practice or perspective. Some are included because they’re often cited or because they’re part of the whole feminist Jewish history. The list is not even trying to be comprehensive. However, if you have a resource you treasure and want to share, please post it in the comments or contact me, songeveryday at gmail.com, to share a guest blog.
Continue reading A Category Struggle: Source Materials Update

Investigation and Surmise

In next week’s Torah portion, Jacob is brought the many-colored coat he’d given his favorite son, Joseph. The coat has been dipped in goat’s blood to trick Jacob into believing Joseph was torn by a wild animal, rather than that his own brothers sold him into slavery (Genesis 37:23-36).

“We found this; identify, if you please: Is it your son’s tunic or not?” (verse 32; using Stone/Artscroll translation here and below)

Jacob responds: “My son’s tunic! A savage beast devoured him! Joseph has surely been torn to bits! [tarof toraf yosef]” (verse 33)

Jacob initiates no investigation. Obviously there was no forensic unit in the area to test the blood or ferret out other clues. Still, Jacob doesn’t even ask a question, as far as we know. The sons never even have to lie outright. Jacob simply jumps to a conclusion and then begins to mourn.

Later in the same portion, Joseph’s older brother Judah fails to look carefully at matters pertaining to his daughter-in-law Tamar, and she is nearly put to death by the court before he realizes his mistake(s) (Genesis 38).

Judah, too is asked: “identify, if you please [evidence in the case].” (Gen. 38:25)
Continue reading Investigation and Surmise

A Sexagesimal Approach

Umberto Cassuto takes a far different approach, from that of the kabbalists cited in recent posts, to numbers in the bible. He focuses instead on “the sexagesimal system, which was in general use in the ancient East” (A Commentary on the Book of Genesis, part two: from Noah to Abraham, p.32).

Cassuto’s commentary on the measurements of Noah’s ark are brief, and not terribly illuminating, simply noting that the height of thirty cubits is “half of sixty, the fundamental number of the sexagesimal system” (p.63). His numerical commentary on other verses is so extensive, however, as to prompt apology: “The reader will, I trust, forgive me for devoting to this subject about two pages of dry, analytical calculations” (p.255).

Here is one part of the subsequent remarks on the generations from Noah’s son Shem to Abraham’s father, Terah:

From Arpachshad to Nahor, the age of the patriarchs at the time of the birth of the first son is fixed, as we have stated, round about thirty, that is, half a unit of sixty years, or six units of sixty months. In three cases it is exactly thirty, and in four instances it is slightly more or less, namely, +5, +4, +2, -1, making an algebraic total of +10 years, that is, two units of sixty months. In the generation of Terah, the age rises again and reaches seventy years — fourteen units of sixty months.
— Cassuto, A Commentary on the Book of Genesis, part two: from Noah to Abraham, Jerusalem: Magnes, 1992. p.256

Continue reading A Sexagesimal Approach

Building Teva: Ark and Word

Here are the missing sources for yesterday’s post:

Gematria linking the measurement’s of Noah’s ark — including its 30-cubit height — to the four-letter name of God, YHVH, is credited to the 16th Century Kabbalist Isaac Luria, AKA “the Ari.” I do not have an exact citation, and perhaps there is an older source as well.

Yalkut Reuveni, a 17th Century anthology of writings from kabbalist Reuben Kahana of Prague, is credited with linking Proverbs 18:10 with Noah entering the ark.

Kabbalists, including the 18th Century Levi Yitzhak of Berditchev, also offer commentary linking Noah’s ark [teva] and the concept of ‘word’ (‘teva‘ can also mean ‘word’). This commentary thread focuses on the power and responsibility of language and thought.
Continue reading Building Teva: Ark and Word

Refuge in God

Noah was called a righteous man (Gen 6:9) and the dimensions of the ark suggest that he found refuge or dwelled in God’s name…

In Genesis 6:15, God tells Noah to construct an ark that is 300 cubits long, 50 cubits wide, and 30 cubits high. Doing the math, some teachers note that 50 = 10 (yod) X 5 (heh) = YH and 30 = 6 (vav) X 5 (heh) = VH. The width and height can then be said to represent the two parts of God’s four-letter name — YHVH.

Proverbs 18:10 says “the righteous goes to find refuge in YHVH”:

מִגְדַּל-עֹז, שֵׁם יְהוָה; בּוֹ-יָרוּץ צַדִּיק וְנִשְׂגָּב.
The name of YHVH a strong tower:
the righteous runneth into it, and is set up on high.
— Old JPS, via mechon-mamre

This idea appears in a number of contemporary sermons, and I am looking for its source(s).
Continue reading Refuge in God

Not Quite Pi

Among Temple fixtures is a “molten sea,” a metal, fountain-type structure (1 Kings 7). It is described as 10 cubits across and 30 cubits “to compass it round about.”

The Babylonia Talmud uses this text to argue a general conclusion that circumference is three times dimeter (Eruvin 14a). This has long been discussed as an inexact approximation of pi.

Steven Dutch, a natural and applied sciences professor at the University of Wisconsin-Green Bay, explores this concept in some depth. See “Pi in the Bible?”
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Three 30s, One Pun

Three 30s appear surround one pun in this verse from the Book of Judges:

וַיָּקָם אַחֲרָיו, יָאִיר הַגִּלְעָדִי; וַיִּשְׁפֹּט, אֶת-יִשְׂרָאֵל, עֶשְׂרִים וּשְׁתַּיִם, שָׁנָה.

וַיְהִי-לוֹ שְׁלֹשִׁים בָּנִים, רֹכְבִים עַל-שְׁלֹשִׁים עֲיָרִים, וּשְׁלֹשִׁים עֲיָרִים, לָהֶם; לָהֶם יִקְרְאוּ חַוֹּת יָאִיר, עַד הַיּוֹם הַזֶּה, אֲשֶׁר, בְּאֶרֶץ הַגִּלְעָד.

And after him arose Jair***, the Gileadite; and he judged Israel twenty and two years.

And he had thirty sons that rode on thirty [עֲיָרִים*], and they had thirty [עֲיָרִים**], which are called Havvoth-jair*** unto this day, which are in the land of Gilead.
— Judges 10:3-4, Old JPS translation at Mechon-Mamre

* עֲיָרִים
Old JPS says “ass colts”; New JPS uses “burros,” with a note about the pun
** עֲיָרִים
Old JPS has “cities”; New JPS uses the pun-supporting “boroughs”
*** יָאִיר
The name “Jair” is a near homonym to the Hebrew words for burro and borough, due to the similarity of the letters ayin and aleph in Hebrew. New JPS does not extend the pun this far.
Continue reading Three 30s, One Pun

House of God

The story of Jacob’s ladder (Genesis 28:10ff) uses three place names for the same spot: “Gate of Heaven” and “Beth-El [House of God]” as well as Luz, discussed yesterday.

The name “Beth El” is the center of a Talmudic commentary:

R. Eleazar also said, What is meant by the verse, “And many people shall go and say: ‘Come ye, and let us go up to the mountain of the Lord, To the house of the God of Jacob’” [Isaiah 2:3]. ‘The God of Jacob,’ but not the God of Abraham and Isaac?

Not like Abraham, in connection with whom ‘mountain’ is written, as it is said to this day, ‘In the mountain where the Lord is seen’ (Gen. 22:14). Nor like Isaac, in connection with whom ‘field’ is written, as it is said, ‘And Isaac when out to meditate in the field at eventide’ [Gen. 24:63]. But like Jacob, who called Him ‘home’, as it is said, ‘And he called the name of that place Beth-el [God is a home].
— Pesachim 88a, adapted from Soncino public-domain translation

—Soninco adds this note on the final verse: [Gen. 28:19] Visits to the mountain and the held are only made at certain times, but a home is permanent. Thus this teaches that man must live permanently in God.
Continue reading House of God

Legends of Luz

This week’s Torah portion, Vayeitzei (Genesis 28:10-32:3), opens with Jacob, en route from his parents’ home to the land of his mother’s people. He stops for the night and dreams of a ladder, its top in heaven and its bottom on earth, with angels traveling up and down. In the dream, God is “standing over him” and speaking to him. Upon awakening, Jacob names the place “Beth-El [House of God].” The Torah adds: “but previously the name of the city had been Luz.”

Rabbinic and later Jewish tradition offer a variety of comments on the two place names and their connection to Jacob’s experience. This post and tomorrow’s briefly explore two of these name-threads:
Continue reading Legends of Luz