God: Some Feminist Questions
Why female pronouns for God may not be enough.
Reprinted with permission from Sh'ma (17/325), January 9, 1987.
An extraordinary passage in Pesikta Rabbati (21.6) describes the many guises in which the one God has appeared to the children of Israel. God spoke to the Israelites on Mount Sinai not "face to face" (Deuteronomy 5:4) but "face after face." "To one he appeared standing, and to one seated; to one as a young man and to one as an old man." Showing them a plurality of aspects, each appropriate to some part of the divine message, God revealed a threatening face and a severe face, an angry face and a joyous face, a laughing face and a friendly face.
This midrash at once points the way out of the feminist dilemma of God-language and simultaneously illustrates its most trying aspect. It acknowledges the legitimacy, indeed the necessity, of plural ways of perceiving and speaking about the one God. It asserts that multiple images of God are not contradictions of monotheism but ways in which limited human beings apprehend and respond to the all-embracing divine reality. And yet, while the passage authorizes theological and liturgical inventiveness, the many faces of God it describes are only male ones. God is an old man or a young man, a man of war or a man of wisdom, but never a woman.
This unyielding maleness of the dominant Jewish image of God is not the end of the feminist critique of God-language, but it is its beginning. The absence of female metaphors for God witnesses to and perpetuates the devaluation of femaleness in the Jewish tradition. The God-language of a religious community is drawn from the qualities and roles the community most values, and exclusively male imagery exalts and upholds maleness as the human standard. It belies the biblical insight that God created human beings, male and female, in God's image. It denigrates women's lives and experiences as resources for knowing the sacred.
Transforming Meaning, Not Just Old Terms
As this language has become increasingly alienating to large numbers of women, those committed to shaping a living Jewish spirituality and theology have looked for ways to change it. They have sought a richer and wider range of images for speaking about and to the sacred. The Pesikta Rabbati passage seems to suggest that of those who saw God on Sinai "face after face," it was only the men who recorded and passed down their experiences. Feminists have taken on the task of recovering and forging a female language for God, female not simply in its metaphors but in its mode of religious apprehension and expression.
But if feminist attempts to find a new vocabulary for God began in the concern with gender, they have not resulted in a uniform response to the oppressiveness of traditional language. Rather feminist explorations of God-language have gradually opened up deeper dimensions of the problem of God. Early feminist efforts to make God a mother and give her a womb, to praise her as birthgiver and nourisher, performed important functions. They validated women's sexuality and power as part of the sacred. They pressed worshippers to confront the maleness of a supposedly sex-neutral liturgy. Yet at the same time, these efforts often left intact images of dominance and power that were still deeply troubling. If the hand that drowned the Egyptians in the Red Sea was a female hand, did that make it any more a hand feminists wanted to worship?
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