Many contemporary Jewish feminists have been sharply critical of the dominant masculine, hierarchical images of God in traditional Jewish texts. This attack has taken two complementary tracks: first, an aggressive program for replacing masculine pronouns for God with gender‑neutral or even explicitly feminine forms. God is now referred to as “She,” as “She/He,” as S/he,” by alternating “He” and “She” in different paragraphs, or by simply avoiding the use of any personal pronoun for God. Hebrew second‑person pronouns for God, which differ depending on whether one is addressing a male or a female (atah for a man, at for a woman), are also changed.
The second, more radical strategy is to search for metaphors for God that are perceived to be more explicitly feminine. One of the more popular is Mekor HaChayim, God is “the fountain of life” or “the source of life.” Implicit in this image is the notion of God birthing the world. More radical metaphors reflect the sense of God as Goddess. Judith Plaskow captures the thrust of these new metaphors. They manifest “a sense of fluidity, movement, and multiplicity, [a] daring interweaving of women’s experiences with Jewish, Native American, and Goddess imagery that leaves the reader/hearer with an expanded sense of what is possible in speaking of/to God.” (Judith Plaskow, Standing Again at Sinai, pp. 141-142)
Plaskow acknowledges that God is neither male nor female, but insists that symbols of this kind must be taken seriously, though not literally. She defends the radical feminization of God metaphors.
“The Goddess is, of course, God/She, but in a clearer and more powerful way. Not simply a feminine reworking of the masculine deity but an ancient power in her own right, she gathers to her all the qualities and prerogatives of the goddesses of many names. She is Asherah, Ishtar, Isis, Afrekete, Oyo, Ezuli, Mary, and Shekhina. She is lover, creator, warrior, grantor of fertility, lawgiver, maiden, mother, and crone.” (Plaskow, p. 146)
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