Today’s post is from Education Fellow Amanda Winer.
“Kids, let me tell you the story of how I met your Rabbi.”
Okay, so that’s NOT how the latest episode of “How I Met Your Mother” began this week- but there has been some buzz around the interwebs this week regarding one of the Jewish stars of the popular sitcom.
Earlier this week, Reform Judaism featured this post by Josh Radnor, who stars as Ted Mosby on “How I Met Your Mother.” The post is a prayer written by Radnor, which is excerpted from the upcoming book Unscrolled, which describes itself “the new book in which 54 leading Jewish writers, artists, photographers, screenwriters, and more grapple with the first five books of the Bible, giving new meaning to the 54 Torah portions.”
Radnor’s prayer offers a very interesting interpretation of the first book of the Torah, B’reishit (Genesis). I definitely suggest you read the piece; one part that really stood out to me was the dual genders when he refers to God’s role as our creator/parent: “When the Father said, ‘Let there be light,’ the Mother answered, ‘And there was light.’”
This instantly reminded me of Avinu Mal’keinu, the poem that many communities recite aloud during the high holidays. Avinu Mal’keinu itself means “our father, our king” and that, many progressive communities have grabbled with. In favor of gender neutrality, communities yielded to a couple different strategies. For example, Machzor Ruach Chadashah from the UK Liberal Judaism omovement uses the feminine attribute of God, Shechinah, in their interpretation of this prayer.
The only thing that I know for sure is that there is no clear way that everyone relates to or refers to God, but I can definitely understand God’s role as a parent.
Wait! IS THAT who the mother is?! That would have saved me years of wondering and days of Netflix binge watching!
Just kidding. You’ll have to watch the show to find out who “the mother” is – and you’ll have to wrestle with the prayers to figure out if you think of God as father, mother, or both.
What do you think? Does God feel like a parent to you? If you communicate with God, do you have a gender in mind?
When historians write about social or political transformation, they often make a distinction between “change from above” and “change from below.” Change from above comes directly from the leadership—Franklin Roosevelt and the New Deal is a good example. Change from below is brought about by the efforts of regular people, whether directly from their actions or as a result of pressures brought to bear on those in power. The Civil Rights Movement is an especially compelling example of this. In researching the Jewish history of Louisville, Kentucky, I found a fascinating instance of “change from below” that literally came from above.
Keneseth Israel was created in 1926 from the merger of Louisville’s two oldest Orthodox congregations, both of which had been established by Jewish immigrants from Eastern Europe in the late 19th century. By the mid-20th century, a new generation of members had begun to chafe under the requirements of strict Orthodoxy. After World War II, the younger members of the congregation, especially its women, began to push for mixed-gender seating. In 1950, a group of female members, who normally sat in the synagogue balcony, held “sit-down strikes” in the downstairs men’s section during services. During one of these demonstrations, the police were called to restore order, and some members threatened a court injunction to stop the protests. Keneseth Israel’s Rabbi Benjamin Brilliant supported the traditionalists and refused to continue services while women were sitting in the men’s section.
Finally, the board sought to strike a compromise by allowing women to sit on the main floor of the sanctuary separated from the men by a mechitza, though this solution did not satisfy the protestors. Finally, after Rabbi Brilliant left Keneseth Israel in 1952, the congregation voted to institute mixed seating in the middle section of the sanctuary, with separate sections for men and women at the sides. Over the years, the congregation would continue to struggle with how to balance traditional Judaism with the demands of the modern world. Later, Keneseth Israel affiliated with the Conservative Movement and become fully egalitarian.
It’s quite remarkable that thirteen years before Betty Friedan published of The Feminine Mystique, which helped spark the second wave of American feminism, the women of Keneseth Israel decided to challenge the gender inequality of their congregation in such a direct way. Their effort is a perfect example of how most social change comes from pressure from below, even if it actually comes from the balcony!