Compassion and Self-Concern in Halakhic Environmental Decision-Making

The prevailing stance in Jewish orthodoxy is that environmental issues are extra-legal and not under the purview of halakhah (Jewish law). While considered important, environmental protection falls only under “midat haḥasidut” (extraordinary piety). This ultimately translates into environmental protection being treated as non-obligatory and only under the purview of righteous behavior rather than obligation. This has created a significant barrier to halakhically driven environmental decision-making. I argue that this worldview emerges from the process of conceptualizing the prohibition of bal tashḥit—“waste not,” the prohibition against wastefulness originating in Deuteronomy 20:19. This verse gave rise to two worldviews: one which was prioritized of not destroying the environment out of compassion for the non-human world, and another marginalized worldview that emphasized a self-concerned environmentalism which equates harm to the environment as self-harm. Privileging this latter worldview creates a pathway to advance Jewish legal discourse and align it with mainstream environmentalism.

As the Deep River Rises

The present essay seeks to offer a conceptual framework for grappling with climate change from within the sources of Jewish law (halakhah), a discourse rooted in the Hebrew Bible but developed in the rabbinic literature of Late Antiquity and then in medieval and modern codes and commentaries. Halakhah reflects deeply-held intellectual, theological, ontological, and sociological values. As a modus vivendi, rabbinic law—variously interpreted by Jews of different stripes—remains a vital force that shapes the life of contemporary practitioners. We are interested in how a variety of contemporary scholars, theologians, and activists might use the full range of rabbinic legal sources—and their philosophical, jurisprudential, and moral values—to construct an alternative environmental ethic founded in a worldview rooted in obligation and a matrix of kinship relationships. Our essay is thus an exercise in decolonizing knowledge by moving beyond the search for environmental keywords or ready analogies to contemporary western discourse. We join the voices of recent scholars who have sought to revise regnant assumptions about how religious traditions should be read and interpreted with an eye to formulating constructive ethics.

Portrayal of Female Violence in the Bible: the Stories of Jael and Judith

This article offers an analysis of the biblical stories about two heroines: Jael and Judith who save their people by killing the foreign generals. Both stories narrate critical historical situations, namely Jael’s story in Judges 4–5 dates to the XII–X cc. B.C.E. and reflects the ongoing conflict between the twelve tribes of Israel with their neighbors in the land of Canaan, Judith’s story dates to the II c. B.C.E. and reflects the conflict between the Jews and the Seleucid rulers who oppressed the Jewish populace, forced them to practice Hellenistic rituals and abandon the Jewish law and religious practices. Jael invites Sisera, a commander of the Canaanite army of king Jabin, to her tent, gives him milk to drink, and when the man falls asleep, she kills him with a hammer and а tent peg. Judith, a widow from the town of Bethulia, uses her beauty and charm to kill Holofernes, an Assyrian general. First, she gains his trust. Then, when Holofernes drunken falls asleep, she decapitates him in his tent. These texts explicitly show the collapse of the male power and demonstrate the ability of women to step in to save the people. Both heroines are praised by the narrators for their heroism. It is also demonstrated that Jael’s and Judith’s stories have an aim to teach how one may think out of the box. Due to the lack of male capability to solve the problem or, in other words, to protect the people as it is expected according to the patriarchal norms, social roles are shifted, and perception of masculinity and femininity is reеvaluated. The heroic stories of Jael and Judith represent the idea that women can be subjects of history, violence as а means to protect people is not limited to the male domain, and women can save people in critical situations. The violence performed by the women is perceived as an extraordinary act yet necessary and not deviant in the situation.

The Power of Blood: The Many Faces of Women's Monthly Menses in Jewish Law and Beyond

Menstruation has many faces. This Essay will discuss competing narratives relating to menstruation as portrayed in Jewish law and culture, and assess the implications of such narratives for modern legal systems. These narratives depict menstruation in all its contradictions — as taboo and power, as health and imperfection, and as reflecting biological difference but not inequality. Each narrative will be discussed from a textual, legal, communal and, occasionally, personal perspective, conveying different meanings that have different cultural impacts, modern applications and reflect different aspects of the quest for equality. Together, these narratives provide a holistic vision of womanhood that resists simplification. Acknowledging that not only women menstruate, in this Essay I refer to women as those who menstruate because this is the category associated with menstruation used in Jewish law and it is the complexity of womanhood revealed by Jewish law and culture that I address. These four faces of menstruation are not characterized as positive or negative in and of themselves; rather, I analyze them each on their own terms, discussing how they may impact women in both negative and positive ways. The variability of these narratives demonstrates the need for women to shape their own narratives around their bodies in order to empower themselves within their communities. Moreover, the multiplicity of faces that menstruation involves, and the different ways that femininity can therefore impact womanhood, counsels promoting menstrual justice in a variety of ways, and from a variety of perspectives, creatively empowering women by recognizing their individual complexity. In Jewish law, menstruation engenders impurity, authority, fertility, and biological difference, and each of these faces of womanhood will be discussed in turn.