Women of Power?
I often admire the designation on the part of our Rabbinical leadership in centuries past regarding the division the Torah into Parashiyot. Sometimes a dramatic narrative is halted just at the right point to leave us with great anticipation, such as the breaks in the Book of B’reishit in the Joseph saga between VaYeishev and Mikeitz, and again between Mikeitz and VaYigash – look for yourselves!
In other instances, there is a beautiful connection between the opening and closing of a Parashah, the “bookend” device, used with great effect in last week’s Parashah, K’doshim.
Parashat Emor has something of the latter, if not so obvious. We begin with the theme of last week’s portion, K’dushah – Holiness, except delineated much more specifically to the role and status of the priestly caste, the descendants of Aharon. The significance of their role demands that, just as the Israelites as a nation are required to set themselves apart from the other nations, so are the Kohanim obliged to set themselves apart from the rest of the nation by how they dress, how they groom, and by their choice of wives – harlots and divorcees are forbidden – and the even broader restrictions for the High Priest, allowed to marry only a virgin and one from a priestly family.
As Rabbi Valerie Lieber suggests, the later Rabbinic diverging discussion of these prohibitions seem to focus more on the woman’s behaviour and her sexuality. A woman with too great a sense of independence and power, whether in the sexual realm or otherwise, is seen as a potential threat to the position and integrity of the Kohanim, especially the Kohen Gadol. We fondly recall the personalities and behaviour of the wife of Potiphar and Delilah.
The fascinating account near the end of the Parashah, the story of the son of an Israelite woman, “pronouncing the Name in blasphemy”, may be seen as a challenge to the priests who were supposed to be the only ones allowed to engage in any sacred activity, including the uttering of God’s name.
No less significant, rather uniquely, is the fact that the name of the man is withheld, and his mother’s name is given – Sh’lomit bat Divri. Rashi mentions that she was a harlot, zonah, among those who were forbidden to priests. Perhaps the seemingly insignificant association of Sh’lomit with the tribe of Dan, is an anachronistic insertion to condemn the later practice of sacrifice in other then the Jerusalem temple.
It may also be another indication of the fear of those women who have attained some power. Sh’lomit may very well have been, in the words of Rabbi Lieber, “a respected leader who helped people to feel at peace, and who would minister unto the people…a pastoral presence among her tribe of Dan.” Her name, of course, comes from the root “shalom”, peace. She may have been inspired by the leadership of Miriam, Shifra, Pu’ah, Yocheved, and other unnamed women of some power in the Exodus and Wilderness generations.
In an age where we are finally willing to value and embrace the contributions of women in all fields and levels of Jewish life, let us continue to be aware of those contrarians, who still feel threatened by the emerging power of women, and respond appropriately.
Shabbat Shalom
Michael Rubin
mrubin@bethdavid.com
