Author Archives: Rabbi Malka Drucker

About Rabbi Malka Drucker

Ordained in 1998 from the Academy for Jewish Religion, a transdenominational seminary, Malka Drucker is also the founding rabbi of HaMakom: The Place for Passionate and Progressive Judaism, in Santa Fe, New Mexico.

The Human Body Code

Reprinted with permission from The Torah: A Women’s Commentary, edited by Tamara Cohn Eskenazi and Andrea L. Weiss (New York: URJ Press and Women of Reform Judaism, 2008).

Scripture descends to speak to us, using metaphor to reveal the holy. In Parashat Eikev, we find references to the “mighty hand and the outstretched arm” by which God liberated the Israelites from Egypt (7:19). When the Torah uses the human body as a code to decipher God, we glimpse through ourselves the presence of the One in whose image we are created. Knowing that God is incorporeal, some find such physical descriptions of God inadequate and turn to the natural world. Thus we may imagine God as a rock (hatzur, as in 32:4), as dew (Hosea 14:6), or as a spring of living water (Jeremiah 17:1). Nevertheless, if we look closely at the corporeal imagery in parashat Eikev, we discover that its imagery hints at the luminous potentiality of our bodies to experience God.
The Torah: A Women's Commentary
The portion begins, “And if (eikev) you do obey these rules and observe them carefully, your God Adonai will maintain faithfully for you the covenant” (7:12). Why is the term eikev (here translated as “if”) used to introduce the conditional clause, instead of a word more commonly employed for that purpose (such as im or ki)? The unusual language that begins our parashah invites the early medieval commentator Rashi to engage in word play, linking eikev to the noun akeiv (“heel”). Rashi writes that if we heed even minor Commandments that are easy to trample over with our heels (in other words, commandments that we are likely to treat lightly), then God will keep the promises given to our ancestors. Read in this manner, the portion opens with a warning about not allowing thick skin to divert us from the path on which we walk toward God. Like Moses who takes off his sandals to experience holiness emanating from the earth, so we too are called to remove all barriers between God and ourselves.

The Male Womb and Circumcising the Hearts of Women

The next verse states, “[God] will favor you and bless you and multiply you–blessing your issue of the (literally: your) womb” (7:1). What is interesting here is that the Hebrew wording is all in the masculine singular. Are men imagined as having wombs, or more darkly, as owning women’s wombs? Perhaps we can generously understand the verse as a suggestion that empathy can allow anyone to feel the blessing of a full womb. We know God first as the Creator, the womb of the world. The organ that nurtures potential life may be found in only half the population, yet the Torah suggests that both men and women celebrate pregnancy and birth.