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On the Wings of Shekhinah: Rediscovering Judaism's Divine Feminine
One effect of rising interest in the Kabbalah is a renewed focus on the Shekhinah, Judaism's divine feminine principle. Written with warmth and clarity, On the Wings of Shekhinah interweaves historical views of this concept with thoughtful quotes and guided meditations. Rabbi Leah Novick offers healing strategies for both Jews and non-Jews disaffected by rigid gender roles. Awareness of the Shekhinah's energy within and around us helps bring hope to a planet afflicted by war, violence, and environmental abuse -- this book shows how to find and use that energy.
- GenresJewishJudaismNonfiction
256 pages, Paperback
First published September 1, 2008
15 people are currently reading
91 people want to read
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Displaying 1 of 1 review
October 17, 2015
(Really, more an even 2.5 stars than 3 stars)
Oh Gosh, what to say... I have some mixed feelings about this book. I did learn a lot from this book. This book provides an excellent collection of quotes, sources, and prayer inspiration. In that regard, I gained much from this book. However, the author was not simply collecting material, she was presenting premises for conclusions. It is these conclusions that hurt the book, in my opinion. The author of this book accepts and is influenced by (at least) two pseudo-historical theories: the Great Goddess hypothesis and the Neopagan Triple Goddess.
—The Great Goddess—
The author accepts that prior to Judaism and patriarchal religions, there existed a pure and monotheistic worship of a single Goddess (the Great Goddess hypothesis). She states that "goddess worship" was the "prevailing faith for centuries” (Chapter 3). Instead of trying to find the inherent feminine in Judaism, she tries to defend Judaism by identifying facets of this pre-Jewish Goddess worship that have remained in Judaism. One of the biggest defense given for Judaism is simply that Judaism wasn’t really what killed Goddess worship (“Some contemporary feminists have attacked Judaism as the reason for the downfall of the goddess, but in fact goddess worship was already weakened when [Judaism] came on the scene.”) (Chapter 3). So Judaism’s great triumph is that it was simply a product of the destruction of this pure and true Goddess worship rather than being the destructive force itself.
Judaism, thus presented, is itself nothing of value, it is only a vehicle that has been utilized to keep alive some worship of the Goddess. Rather than defend Judaism, this line of thinking vilifies it. The author hasn't discovered the feminine in Judaism here, rather the feminine is presented as an outside influence that was brought into Judaism. She states, "All the Hebrew matriarchs came from goddess-worshipping cultures.” (Chapter 3) She envisions Rebecca as missing her native Goddess worshipping culture. Hagar, Sara, Rebecca, Rachel, Leah, Bilhah, Zilpah, and Tziporah are all presented as introducing pagan Goddess worship to Judaism. King David and Solomon’s foreign wives are lauded for their “potential for bringing in goddess worship.” (Chapter 3) The Jewish narrative of opposition to the practices of their neighbors is portrayed in a negative light. The matriarchs are not praised for their devotion to the Hebrew God, but for their continued devotion to a hypothetical Pagan Goddess.
A larger underlying problem here is that the Great Goddess theory has no evidence. It’s pseudo-history that has been rejected by the majority of academics. The author accepts on faith that the original religion was monotheistic Goddess worship, and the author seems to see this original religion as the ideal religion. For Judaism to have merit and a feminine element, it must therefore have a connection to the primordial Goddess worship. The author agonizes over finding a connection to a primordial Goddess worship that never existed. The only argument given as evidence for “goddess-worship” is that the Canaanite religion had goddesses that were worshipped. Worshipping many goddesses (alongside many gods) does not entail monotheistic, pre-patriarchal, nature-loving Goddess worship.
Another problem here is the assumption that somehow Canaanite goddesses have some importance to monotheistic Judaism. The worship of many goddesses is no more the Jewish worship of the feminine attribute of the Eternal than the worship of many gods is the Jewish worship of the masculine attribute of the Eternal. Neighboring polytheistic god and goddess worship had masculine and feminine deities, but they were divided into individual forms. There was no sole worship of the Eternal one who is Creator of all and inherent in all. The Hebrews rejected the practices and the theology of their neighbors. Finding common masculinity and femininity does not make the two the same.
We should no more look to polytheistic Asherah worship when exploring the feminine in Judaism than look to polytheistic El worship in our exploration of the masculine in Judaism. Although these are modes of worship focusing on a masculine and a feminine, they are inherently dissimilar to the Jewish worship. Finding the feminine in Judaism should not begin with equating Judaism to something it is not. Although Judaism uses similar terminology to Canaanite Polytheists, Judaism is a different creature entirely. Likewise, Jews and Christians often use similar terms, but are very much different religions. For the author, this isn’t the case. She notes that the Hebrew God is presented using similar terms as the polytheistic El. For some reason this is used as evidence for the truth of his consort Asherah. Though I cannot understand why this would be the case. Similar terminology does not turn Jewish ethical monotheism into polytheistic veneration of the family of El and Asherah (which was itself much more patriarchal than Judaism ever was).
—The Triple Goddess—
Another related theme in the book is the Triple Goddess, that being a lunar goddess who is the Maiden, the Mother, and the Crone. The Triple Goddess is one of the two focal deities of the modern religion of Wicca, as well as a few other neopagan faiths. The Triple Goddess theory and the Great Goddess hypothesis are often conflated with one another, but they need not be. Ronald Hutton (“Triumph of the Moon”) distinguishes between the two theories. The Great Goddess hypothesis has no evidence for it, but cannot be disproven. The Triple Goddess, however, is a 20th century creation.
The Triple Goddess was created by Robert Graves. He drew from previous works and a few references to historic triple goddesses or triads of goddesses. There are many groupings of three deities throughout history, and many deities have multiple aspects (Osiris, Isis, and Horus [Egyptian/Cult of Isis]; Brahma, Vishnu, Shiva [Hinduism]; Jupiter, Juno, Minerva [Capitoline Triad]; etc.). There was an isolated worship of Hera as a child, a wife, and a widow. There are also some triads involving Demeter (mother), Persephone (maiden), and Hecate (rescuer of persephone). Hecate herself is often a triple goddess, though her triple nature is ambiguous. Like Janus, it may represent her nature as a crossroads deity. Some do argue that her triple nature does have associations with the moon, as an expression of her relation to Selene (Moon in heaven), Artemis (Moon on earth), and Persephone (Moon in the underworld). All of these different myths became merged by Graves as a Lunar Goddess who was Maiden, Mother, and Crone.
The author accepts the truth of Graves’ Triple Goddess and (like many others) associates it with the Great Goddess hypothesis to produce the belief in a once universal worship of a Lunar Goddess as Maiden, Mother, and Crone. The author writes that the different modes of the Shekhinah must be understood in the mythical context “of female as maiden, woman, and crone.” (Chapter 7) Rosh Chodesh is connected to this, with the author stating “Classically, [the lunar cycle was represented as] the maiden, the mother, and the wise-woman stages of life.” (Chapter 15) The author states that “Moon goddesses abound in Middle Eastern history,” pointing again to Asherah and Astarte as evidence. (Chapter 15) However, Asherah and Astarte are both not lunar goddesses. Instead, in the Middle East, we have male gods presiding over the moon. There is the Canaanite Yarikh, the Sumerian Nanna, and the Semitic Sin. All of these deities are male lunar deities.
—Final Thoughts—
I’ve criticized this book, but I did enjoy some aspects of it. I disagreed with a lot of this book, but the feminine in Judaism is so infrequently explored. This book, although problematic, is one of the few that has delved into this subject. The author collects a wide array of sources together that would benefit anyone interested in the subject. On the other hand, the sources are complemented by conjecture and faulty history. At times, it feels as though one is reading a book on Wicca wrapped up in Judaism. There’s also an unnecessary reclamation of the Jewish Jesus in the guise of “Rabbi Yeshua.”
So read this book, it’s a quick read. It offers a lot of material in one spot for you. There are prayers and meditations on topics included as well. Just know that the Great Goddess hypothesis and the Triple Goddess theory infiltrate the book as well. Read others on the subject, such as those by Jill Hammer, and read the primary sources for yourself.
Oh Gosh, what to say... I have some mixed feelings about this book. I did learn a lot from this book. This book provides an excellent collection of quotes, sources, and prayer inspiration. In that regard, I gained much from this book. However, the author was not simply collecting material, she was presenting premises for conclusions. It is these conclusions that hurt the book, in my opinion. The author of this book accepts and is influenced by (at least) two pseudo-historical theories: the Great Goddess hypothesis and the Neopagan Triple Goddess.
—The Great Goddess—
The author accepts that prior to Judaism and patriarchal religions, there existed a pure and monotheistic worship of a single Goddess (the Great Goddess hypothesis). She states that "goddess worship" was the "prevailing faith for centuries” (Chapter 3). Instead of trying to find the inherent feminine in Judaism, she tries to defend Judaism by identifying facets of this pre-Jewish Goddess worship that have remained in Judaism. One of the biggest defense given for Judaism is simply that Judaism wasn’t really what killed Goddess worship (“Some contemporary feminists have attacked Judaism as the reason for the downfall of the goddess, but in fact goddess worship was already weakened when [Judaism] came on the scene.”) (Chapter 3). So Judaism’s great triumph is that it was simply a product of the destruction of this pure and true Goddess worship rather than being the destructive force itself.
Judaism, thus presented, is itself nothing of value, it is only a vehicle that has been utilized to keep alive some worship of the Goddess. Rather than defend Judaism, this line of thinking vilifies it. The author hasn't discovered the feminine in Judaism here, rather the feminine is presented as an outside influence that was brought into Judaism. She states, "All the Hebrew matriarchs came from goddess-worshipping cultures.” (Chapter 3) She envisions Rebecca as missing her native Goddess worshipping culture. Hagar, Sara, Rebecca, Rachel, Leah, Bilhah, Zilpah, and Tziporah are all presented as introducing pagan Goddess worship to Judaism. King David and Solomon’s foreign wives are lauded for their “potential for bringing in goddess worship.” (Chapter 3) The Jewish narrative of opposition to the practices of their neighbors is portrayed in a negative light. The matriarchs are not praised for their devotion to the Hebrew God, but for their continued devotion to a hypothetical Pagan Goddess.
A larger underlying problem here is that the Great Goddess theory has no evidence. It’s pseudo-history that has been rejected by the majority of academics. The author accepts on faith that the original religion was monotheistic Goddess worship, and the author seems to see this original religion as the ideal religion. For Judaism to have merit and a feminine element, it must therefore have a connection to the primordial Goddess worship. The author agonizes over finding a connection to a primordial Goddess worship that never existed. The only argument given as evidence for “goddess-worship” is that the Canaanite religion had goddesses that were worshipped. Worshipping many goddesses (alongside many gods) does not entail monotheistic, pre-patriarchal, nature-loving Goddess worship.
Another problem here is the assumption that somehow Canaanite goddesses have some importance to monotheistic Judaism. The worship of many goddesses is no more the Jewish worship of the feminine attribute of the Eternal than the worship of many gods is the Jewish worship of the masculine attribute of the Eternal. Neighboring polytheistic god and goddess worship had masculine and feminine deities, but they were divided into individual forms. There was no sole worship of the Eternal one who is Creator of all and inherent in all. The Hebrews rejected the practices and the theology of their neighbors. Finding common masculinity and femininity does not make the two the same.
We should no more look to polytheistic Asherah worship when exploring the feminine in Judaism than look to polytheistic El worship in our exploration of the masculine in Judaism. Although these are modes of worship focusing on a masculine and a feminine, they are inherently dissimilar to the Jewish worship. Finding the feminine in Judaism should not begin with equating Judaism to something it is not. Although Judaism uses similar terminology to Canaanite Polytheists, Judaism is a different creature entirely. Likewise, Jews and Christians often use similar terms, but are very much different religions. For the author, this isn’t the case. She notes that the Hebrew God is presented using similar terms as the polytheistic El. For some reason this is used as evidence for the truth of his consort Asherah. Though I cannot understand why this would be the case. Similar terminology does not turn Jewish ethical monotheism into polytheistic veneration of the family of El and Asherah (which was itself much more patriarchal than Judaism ever was).
—The Triple Goddess—
Another related theme in the book is the Triple Goddess, that being a lunar goddess who is the Maiden, the Mother, and the Crone. The Triple Goddess is one of the two focal deities of the modern religion of Wicca, as well as a few other neopagan faiths. The Triple Goddess theory and the Great Goddess hypothesis are often conflated with one another, but they need not be. Ronald Hutton (“Triumph of the Moon”) distinguishes between the two theories. The Great Goddess hypothesis has no evidence for it, but cannot be disproven. The Triple Goddess, however, is a 20th century creation.
The Triple Goddess was created by Robert Graves. He drew from previous works and a few references to historic triple goddesses or triads of goddesses. There are many groupings of three deities throughout history, and many deities have multiple aspects (Osiris, Isis, and Horus [Egyptian/Cult of Isis]; Brahma, Vishnu, Shiva [Hinduism]; Jupiter, Juno, Minerva [Capitoline Triad]; etc.). There was an isolated worship of Hera as a child, a wife, and a widow. There are also some triads involving Demeter (mother), Persephone (maiden), and Hecate (rescuer of persephone). Hecate herself is often a triple goddess, though her triple nature is ambiguous. Like Janus, it may represent her nature as a crossroads deity. Some do argue that her triple nature does have associations with the moon, as an expression of her relation to Selene (Moon in heaven), Artemis (Moon on earth), and Persephone (Moon in the underworld). All of these different myths became merged by Graves as a Lunar Goddess who was Maiden, Mother, and Crone.
The author accepts the truth of Graves’ Triple Goddess and (like many others) associates it with the Great Goddess hypothesis to produce the belief in a once universal worship of a Lunar Goddess as Maiden, Mother, and Crone. The author writes that the different modes of the Shekhinah must be understood in the mythical context “of female as maiden, woman, and crone.” (Chapter 7) Rosh Chodesh is connected to this, with the author stating “Classically, [the lunar cycle was represented as] the maiden, the mother, and the wise-woman stages of life.” (Chapter 15) The author states that “Moon goddesses abound in Middle Eastern history,” pointing again to Asherah and Astarte as evidence. (Chapter 15) However, Asherah and Astarte are both not lunar goddesses. Instead, in the Middle East, we have male gods presiding over the moon. There is the Canaanite Yarikh, the Sumerian Nanna, and the Semitic Sin. All of these deities are male lunar deities.
—Final Thoughts—
I’ve criticized this book, but I did enjoy some aspects of it. I disagreed with a lot of this book, but the feminine in Judaism is so infrequently explored. This book, although problematic, is one of the few that has delved into this subject. The author collects a wide array of sources together that would benefit anyone interested in the subject. On the other hand, the sources are complemented by conjecture and faulty history. At times, it feels as though one is reading a book on Wicca wrapped up in Judaism. There’s also an unnecessary reclamation of the Jewish Jesus in the guise of “Rabbi Yeshua.”
So read this book, it’s a quick read. It offers a lot of material in one spot for you. There are prayers and meditations on topics included as well. Just know that the Great Goddess hypothesis and the Triple Goddess theory infiltrate the book as well. Read others on the subject, such as those by Jill Hammer, and read the primary sources for yourself.
Displaying 1 of 1 review