![[Torah Studio logo.png]] # The Mitnabot at the Torah Studio # Table of Contents - [[#About the Class|About the Class]] - [[#About the Class#Brief Description|Brief Description]] - [[#About the Class#Extended Description|Extended Description]] - [[#Course Objectives:|Course Objectives:]] - [[#How to use this Coursebook|How to use this Coursebook]] - [[#Preparing for Class|Preparing for Class]] - [[#*Hevruta* During Classes|*Hevruta* During Classes]] - [[#Meeting 1: Introduction (Jan. 19)|Meeting 1: Introduction (Jan. 19)]] - [[#Meeting 1: Introduction (Jan. 19)#Introduction and Discussion|Introduction and Discussion]] - [[#Meeting 1: Introduction (Jan. 19)#*Hevruta*|*Hevruta*]] - [[#Meeting 1: Introduction (Jan. 19)#Practice: Beginning Abulafia Meditation|Practice: Beginning Abulafia Meditation]] - [[#Practice: Beginning Abulafia Meditation#The Basic Elements of the Meditation|The Basic Elements of the Meditation]] - [[#Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)|Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)]] - [[#Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)#Introduction|Introduction]] - [[#Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)#Optional Background Material for Today's Class|Optional Background Material for Today's Class]] - [[#Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)#*Hevruta*|*Hevruta*]] - [[#*Hevruta*#Optional: Introduction to the Book of Samuel|Optional: Introduction to the Book of Samuel]] - [[#*Hevruta*#Saul and the Band of Prophets|Saul and the Band of Prophets]] - [[#*Hevruta*#Jewish Study Bible Commentary (Bar Efrat and Brettler)|Jewish Study Bible Commentary (Bar Efrat and Brettler)]] - [[#*Hevruta*#Alternative Translation and Commentary: Robert Alter|Alternative Translation and Commentary: Robert Alter]] - [[#Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26)#Practice: The Circular Tenfold Name|Practice: The Circular Tenfold Name]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)|Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)#3.1: Introduction|3.1: Introduction]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)#The Biblical Portrayal of the Band of Prophets in Samuel I, Chapters 10 and 19 (A Summary of what we learned last class).|The Biblical Portrayal of the Band of Prophets in Samuel I, Chapters 10 and 19 (A Summary of what we learned last class).]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)#3.2: Optional Background Reading|3.2: Optional Background Reading]] - [[#3.2: Optional Background Reading#Background on the Society and Culture of Judah in the Time of Isaiah|Background on the Society and Culture of Judah in the Time of Isaiah]] - [[#3.2: Optional Background Reading#Selected Texts from Isaiah with Commentary and Background|Selected Texts from Isaiah with Commentary and Background]] - [[#3.2: Optional Background Reading#We Witness Silwan|We Witness Silwan]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)#3.3: Hevruta|3.3: Hevruta]] - [[#3.3: Hevruta#Source 1: Prophets as "Dangerous Demagogues and Pamphleteers".|Source 1: Prophets as "Dangerous Demagogues and Pamphleteers".]] - [[#3.3: Hevruta#Source 2: God Sues the Israelite Elite|Source 2: God Sues the Israelite Elite]] - [[#3.3: Hevruta#Source 3: Blenkinsopp's Commentary|Source 3: Blenkinsopp's Commentary]] - [[#3.3: Hevruta#Source 4: Isaiah's Vision of Redemption|Source 4: Isaiah's Vision of Redemption]] - [[#3.3: Hevruta#Source 5: Commentary on Isaiah's Vision|Source 5: Commentary on Isaiah's Vision]] - [[#Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2)#3.4: Practice: The Circular Tenfold Name|3.4: Practice: The Circular Tenfold Name]] - [[#Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9)|Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9)]] - [[#Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9)#4.1 Introduction|4.1 Introduction]] - [[#Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9)#4.2 Sources for Hevruta|4.2 Sources for Hevruta]] - [[#4.2 Sources for Hevruta#Source 1: Isaiah on the Legal System|Source 1: Isaiah on the Legal System]] - [[#4.2 Sources for Hevruta#Source 2: Blenkinsopp's Commentary (Anchor Bible)|Source 2: Blenkinsopp's Commentary (Anchor Bible)]] - [[#4.2 Sources for Hevruta#Source 3: Isaiah on Family Evictions|Source 3: Isaiah on Family Evictions]] - [[#4.2 Sources for Hevruta#Source 4: Blenkinsopp's Commentary|Source 4: Blenkinsopp's Commentary]] - [[#4.2 Sources for Hevruta#Source 4.5 (Optional): Benjamin Sommer's Commentary|Source 4.5 (Optional): Benjamin Sommer's Commentary]] - [[#4.2 Sources for Hevruta#Source 5: Rashi's Commentary|Source 5: Rashi's Commentary]] - [[#4.2 Sources for Hevruta#Source 6: Radak's Commentary|Source 6: Radak's Commentary]] - [[#Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9)#4.3 Practice: Witnessing Silwan|4.3 Practice: Witnessing Silwan]] - [[#4.3 Practice: Witnessing Silwan#Overview|Overview]] - [[#4.3 Practice: Witnessing Silwan#Background on Batan Al-Hawa|Background on Batan Al-Hawa]] - [[#Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16)|Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16)]] - [[#Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16)#5.1 Introduction|5.1 Introduction]] - [[#Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16)#5.2 Hevruta Study|5.2 Hevruta Study]] - [[#5.2 Hevruta Study#Source 1: Patai on the Asherah in Judah|Source 1: Patai on the Asherah in Judah]] - [[#5.2 Hevruta Study#Source 2: Judges 3: 1-9|Source 2: Judges 3: 1-9]] - [[#Source 2: Judges 3: 1-9#Introduction|Introduction]] - [[#5.2 Hevruta Study#Source 3: Solomon's House of Prayer for All People|Source 3: Solomon's House of Prayer for All People]] - [[#5.2 Hevruta Study#Source 4 (If There's Time): Josiah Destroys Solomon's Shrines|Source 4 (If There's Time): Josiah Destroys Solomon's Shrines]] - [[#Source 4 (If There's Time): Josiah Destroys Solomon's Shrines#Introduction|Introduction]] - [[#Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16)#5.3 Practice|5.3 Practice]] - [[#Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23)|Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23)]] - [[#Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23)#6.1 Introduction|6.1 Introduction]] - [[#Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23)#6.2 Hevruta Study|6.2 Hevruta Study]] - [[#6.2 Hevruta Study#Source 1: Asherah at Kuntillet Arjud|Source 1: Asherah at Kuntillet Arjud]] - [[#6.2 Hevruta Study#Source 2: The Hebrew Goddess in Tiqqunei Zohar|Source 2: The Hebrew Goddess in Tiqqunei Zohar]] - [[#Source 2: The Hebrew Goddess in Tiqqunei Zohar#Introduction|Introduction]] - [[#Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23)#5.3 Practice: Letter Permutations|5.3 Practice: Letter Permutations]] - [[#Meeting 7: The Asherah - Part Two (March 2)|Meeting 7: The Asherah - Part Two (March 2)]] - [[#Meeting 7: The Asherah - Part Two (March 2)#7.1 Introduction|7.1 Introduction]] - [[#Meeting 7: The Asherah - Part Two (March 2)#7.2 Hevruta: The Hebrew Goddess in *Tiqqunei Zohar*|7.2 Hevruta: The Hebrew Goddess in *Tiqqunei Zohar*]] - [[#7.2 Hevruta: The Hebrew Goddess in *Tiqqunei Zohar*#7.21Comments and Questions on *Tiqqunei Zohar*|7.21Comments and Questions on *Tiqqunei Zohar*]] - [[#Meeting 7: The Asherah - Part Two (March 2)#7.3 Practice: Visualization and Letter Permutations|7.3 Practice: Visualization and Letter Permutations]] - [[#Meeting 8: Zohar on the Asherah (March 9)|Meeting 8: Zohar on the Asherah (March 9)]] - [[#Meeting 8: Zohar on the Asherah (March 9)#8.1 Introduction|8.1 Introduction]] - [[#Meeting 8: Zohar on the Asherah (March 9)#8.2 Hevruta|8.2 Hevruta]] - [[#8.2 Hevruta#8.21 Source 1: Zohar on the Asherah|8.21 Source 1: Zohar on the Asherah]] - [[#8.21 Source 1: Zohar on the Asherah#Comments and Questions for Hevruta|Comments and Questions for Hevruta]] - [[#8.2 Hevruta#8.22 Source 2: Rashi on the Standing Stone|8.22 Source 2: Rashi on the Standing Stone]] - [[#8.2 Hevruta#8.23 Source 3: From Gerda Lerner's Introduction to *The Creation of Patriarchy*|8.23 Source 3: From Gerda Lerner's Introduction to *The Creation of Patriarchy*]] - [[#Meeting 8: Zohar on the Asherah (March 9)#8.3 Practice|8.3 Practice]] - [[#Notes|Notes]] ## About the Class ### Brief Description This course explores the imagined world of the _mitnabot_, a school of Israelite mystics who flourished between 740-710 BCE. Utilizing scholarship about ancient Israel, Kabbalistic tradition and imagination, we will reconstruct the cult, prophetic practice, mystical symbolism and politics of the *mitnabot*. For those who are willing, we will also initiate ourselves into their prophetic mystery school by engaging in their practices. Perhaps the Torah of the *mitnabot* can provide a roadmap for Jewish identity in our own time. ### Extended Description In this course, we will follow in the footsteps of the *mitnabot* (מתנבאות), an imaginary school of Israelite mystics who lived during the period 740-710 BCE. By so doing, we will utilize the genre of religious fantasy, or historical fiction, as a methodology for exploring new/ancient meanings of Judaism. The *mitnabot* school of prophecy focused on cultivating altered states of consciousness for intensified encounters with YHVH-Asherah. These states were referred to as *hitnabut*, which may be translated as "prophesying" or "speaking in ecstasy". They saw no contradiction between devotion to YHVH alongside - and through - service to the Goddess Asherah. And they served together, women and men in equality. In regard to these ideals, the *mitnabot* upheld longstanding prophetic traditions, as we will see. But powerful currents emerging in Israelite society threatened the *mitnabot*'s existence. First, voices calling for the obliteration of the Asherah became louder and more violent. In parallel, a male-only priesthood claimed authority over all divine instantiations. Worse yet, amidst violence between Israelites and neighboring peoples, leaders who preached genocide increased in power. At the same time, populist politicians gathered more and more support for appointing a human king who would dominate Israelites and exterminate other peoples. In many cases, it was these dehumanizing forces of destruction that dominated Israelite society. They edited the Hebrew Bible and sometimes set its tone. In this regard, our reality today, in which militaristic nationalistic forces dominate Jewish discourse in Israel and Orthodox Jewish discourse abroad, is not unlike the period of the *mitnabot*. In spite of the ascendance of the forces of destruction then and now, we can reconstruct the Torah of the *mitnabot*. Their Torah is not only a road not taken, it is also a road we might take. Combining research, traditional learning and imagination, we will (re)construct the politics, practices and theology of the *mitnabot* prophetesses as a possible roadmap for Judaism today. ## Course Objectives: 1. Utilizing the power of historical fiction / religious fantasy to uncover new-ancient meanings of Judaism. 2. Understanding and developing proficiency in Rabbi Avraham Abulafia’s prophetic meditative techniques, including breath work, vocalization, body movement, and guided imagination. 3. Understanding Zoharic mystical symbolism, particularly the *sefirot*, the divine feminine and the *language of faces*. 4. Enriching our understanding of Judaism by interpreting medieval Kabbalah in light of ancient Israel, and ancient Israel in light of medieval Kabbalah. 5. Identifying the biblical roots of dehumanizing elements of Jewish religion such as supremacism, religious intolerance, militarism and gender oppression. 6. Taking responsibility for these dehumanizing elements, and integrating them into a positive Jewish agenda for change, through use of the Zohar's *language of faces*. 7. Considering the Torah of the *mitnabot* as a roadmap for Judaism in our time. ## How to use this Coursebook The only link you need for the course is the page you are presently reading: [[The Mitnabot at the Torah Studio]]. Here you will find information for each class as well as a guide for hevruta study. From this page, you'll connect with other materials through links that appear below. The links are to a kind of [[The Mitnabot|Wikipedia on the mitnabot]], consisting of a series of hyperlinked pages. The content is all online, and updated regularly, so a live internet connection is best. You are welcome to download all of it, just keep in mind it will be updated at least once a week. One more technical thing: It is easiest to navigate this page and the other course materials on a PC because the desktop version includes excellent tools for navigation (an outline and interactive graph). On mobile devices it also works, but unfortunately without tools for navigation. ## Preparing for Class Start by locating the material for the next class. The classes are listed by date in the section below entitled *Seder Limmud* (Order of Study). If you like, you can learn the materials before class, but its not necessary. If you weren't in the classes before the one you're joining, it is a good idea to familiarize yourself with the materials from the previous classes. Each class will consist of *hevruta* learning, discussion and prophetic meditation practice. You'll decide when you want to participate and when you just want to observe. ## *Hevruta* During Classes In our meetings, we will break for *hevruta* study. Each time, I will specify which elements of the coursebook are meant for study in *hevruta*. Its great to begin your *hevruta* with a bit of schmoozing[^1]. Getting to know each other, to share your different perspectives with each other, is what has made Jewish *hevruta* learning such a powerful traditional practice. Once you're introduced and relaxed, make sure you know what texts you're meant to study. There will always be instructions and guiding questions for *hevruta*. If you're not sure at any stage what's going on exactly, ask me! ## Meeting 1: Introduction (Jan. 19) ### Introduction and Discussion We'll begin our first class by meeting and discussing the logic of the course overall. After that, we'll break for *hevruta*. ### *Hevruta* > [!example] *Hevruta Study* > *Hevruta* today will be about 30 minutes. > > After getting to know each other a bit (see instructions for *hevruta* study above), take about 10 minutes for each of you to individually explore the [[The Mitnabot|mitnabot Wiki]], just to get a sense of what is there. Jot down in your notebook any comments or questions you might want to bring up later. > > Once you've each had a change to browse the materials individually, take the next 20 minutes to read together the extended course description and course objectives, and also the first two sections of the Wiki: [[The Mitnabot#Who were the *Mitnabot*?|Who Were the Mitnabot]] and [[The Mitnabot#Discovery of the Mitnabot Caverns Inscriptions|Discovery of the Mitnabot Caverns Inscriptions]]. (The extended description and course objectives appears above, and the two sections of the Wiki are reproduced below for convenience.) > > *Guiding questions: What part of this project makes sense to you? What does not make sense? What most interests you? Does anything worry or bother you?* > > When we meet, we'll discuss what you came up with. ![[The Mitnabot#Who were the *Mitnabot*?|Who Were the Mitnabot]]![[The Mitnabot#Discovery of the Mitnabot Caverns Inscriptions|Discovery of the Mitnabot Caverns Inscriptions]] ### Practice: Beginning Abulafia Meditation Once we finish our discussion, following *hevruta* we will get our first taste of the practice. What we will now learn follows the teaching of Rabbi Avraham Abulafia of 13th century Spain. While in the logic of the course, this is a prophetic practice of the *mitnabot*, we will focus on learning Abulafia's method as he taught it, without any historical fictions :) The narrative frame of the *mitnabot* is important, but so is understanding which elements of our practice actually come from which periods. As we get deeper into it, we'll also explore the possible connections between Abulafia and the ancient prophetesses. (If you'd like to get more into Abulafia already now, check out the coursebook for [[1 Main|Abulafia Meditation at the Torah Studio]].) ![[שם העגול המעושר.png]] *The Circular Tenfold Name as transmitted by Avraham Abulafia: The circle contains 150 breaths for 150 vocalizations of the letters of the divine name. It is a devise to activate prophetic consciousness. Psalm 150 teaches **every breath shall praise Yah*** ![[Circular Tenfold Explanation]] #### The Basic Elements of the Meditation The practice involves five basic elements: ![[2 Basic Elements]] When we vocalize a divine name, we combine these five elements. Below is the Hebrew letter *alef*. The *alef* is a sign, one of the basic elements of the vocalization. For Abulafia, and much of Jewish tradition, the *alef* is the letter of unity, the root of all letters and all existing things. It is both the first letter of the alphabet and the number one. Familiarize yourself with its shape. <p style="text-align: center; font-size: 200px; font-family: 'David', serif; margin: 0; line-height: 1;">א</p> Now, let's experientially explore the basic elements of the practice one by one. What we want to do is to bring our awareness/presence to each element in its turn. Once we have tasted each element by itself, we will begin to combine them into different permutations. It is awareness/presence that combines [מצרף] the elements together into the הזכרה / *hazkarah* / vocalization of the name. > [!tip] *Ma'aseh* - Practice > **Getting Centered in Awareness/Presence** > > Sit comfortably on a chair or cushion. Face forward with your neck and back straight, but not rigid. Breathe in and out. Let go of verbal thoughts; turn your attention away from any talk shows going on in your head. Relax. Imagine that any thoughts and feelings that pass through your mind are like clouds passing through the sky. You are the sky, not the clouds. Evoke in yourself the space and flow of awareness/presence. Let's practice this for a few minutes. > > In order to help clear your mind of verbal thoughts and evaluations, try asking yourself: "What is the next thought that I am going to think?". The momentary pause that follows that question, before an answer emerges, is the space for which we are looking. (This method is borrowed from Eckhart Tolle's *The Power of Now*). > > **Breath** > > The breath is in some ways the most powerful element of the vocalization. It is a very effective way of evoking awareness/presence. Let's now focus that awareness on the breath. Feel how the air enters and exits your body. Focus on how it feels while letting other thoughts fall away. Focus your attention on your breathing. In this state, slowly inhale and exhale ten times. > > **Voice** > > Now we'll add the element of voice. As you exhale, and for the full length of your exhalation, say one long *Ohhhh* (as in Joe). Your vocalization of the *Oh* should end as you run out of air and so reach the end of your exhalation. > > As your breathe and vocalize, notice how this practice is as much about the body vibrating as it is about the sound that your ears hear. Let your awareness sink into your voice as you exhale. Try to let go of all verbal thoughts and movies about your life. Vibrate like this for ten exhalations. > > **Sign** > > Look at the letter *alef* above. Notice how it comes into existence through the contrast of colors on your screen or page, as seen by your eye and interpreted by your brain. Focus your attention on the letter as you breathe. Clear your mind of everything except the letter. Close your eyes and imagine the letter. Breathe silently for ten breaths with your mind focused on the letter. > > Now, continue for another ten breathes, vocalizing the *alef* with your *Ohhhhh*. Notice how your breath, and the vowel that you vocalize, give movement and life to the letter *alef*. In this way you are binding the *alef* to your breath and to the vibration of your body. The cord tying it all together is your *awareness/presence*. > >**Movement** > >Above, we have already touched on one of the most important meanings of *movement* for the practice of vocalizing divine names: The vowel which *moves* the letter, as when you give movement and breath to the letter *alef* through the vibrations of your voice. > >Abulafia's practice involves another form of movement related to the movement of the vowel: Moving your head in a motion that recalls the placement or shape of the vowel in Hebrew. You'll learn more about this below. For reasons explained later, the sound *Ohhh* is associated with turning your face up towards the sky. > >Let us explore this experientially. First, sit comfortably with your neck straight and your face forward. Inhale. Now, start to exhale while vocalizing *Ohhhh*. As you vocalize, slowly turn your face upward, so that you exhale the last of the air from your lungs as you finishing turning your face upwards (your maximum height is as high as is comfortable; be careful not to strain your neck). Then, without inhaling, turn your face back down so that you are centered and facing forward, and then inhale. When you exhale again, pronounce the *Oh* and turn your face upwards again. Do this 5 times. Focus your attention on the motion. > >Once you've got that down, don't just move your head, but also direct your heart (which in pre-modern Jewish sources is the seat of your thoughts) upwards with the motion of your head. I like to imagine that my awareness is flowing out of my heart and ascending out in front of me as I raise my face towards the sky. Do this 5 times. >[!info] Vocalization = Intension + Awareness + Breath + Sign + Voice + Movement > Once you finish practicing the motion, sit and reflect: You have now experienced the four basic elements of vocalizing the divine names: breath, sign, voice and movement. >[!info] Awareness/Presence: The First and Final Element >Your awareness, freed from identification with the stories and drama of the ego-persona, is the most important altered state of consciousness aimed at by spiritual practice. It is the first and final element of the vocalization. ![[Vowels and Motions]] ## Meeting 2: *Mitnabim* - Speakers in Ecstasy (Jan. 26) ### Introduction In today's class, we will begin by encountering the *mitnabim*, the biblical "speakers in ecstasy" that are the model for the *mitnabot*. After a short introduction, we will move on to *hevruta* study of the relevant texts. After we discuss those materials, we will return to the vocalization of the Tenfold Circular Name (see second half of the first class, above). ### Optional Background Material for Today's Class If you'd like to get some background before class, read these selections from Martti Nissinen, *Ancient Prophecy - Near Eastern, Biblical and Greek Perspectives*: ![[Nissinen on Prophetic Ecstasy in Near East]] ![[Nissinen on Prophetic Ecstasy among the Israelites]] ### *Hevruta* > [!example] *Hevruta Study* > > We'll spend about 30 minutes in *hevruta* today (there are general instructions for hevruta learning above). > > In the text, we learn about what the events that occurred when the prophet Samuel first anointed Saul to be king. There is a huge amount of interesting material here! We'll focus on getting to know the band of *mitnabim*, prophets or "speakers in ecstasy". The *mitnabot* we are reconstructing int his course are based on the *mitnabim* that appear in this text. > > The band of *mitnabim* appear twice in the passage. First, when Samuel tells Saul about them, and again, when Saul meets them. Pay special attention to everything said about this band: What are they doing? Who are they? What does it mean that Saul joins them? You'll find the commentaries below helpful. > > Notice the role of "the spirit of God" and the transformation of Saul (once he said to "become another man" and later on to "receive a new heart"). The *spirit* and the *transformation* are important parts of prophetic practice, as we will discover in connection with Abulafia, also. > > Below appear the text in the original Hebrew and in two translations: JPS 1985 and Robert Alter. Each translation has its own commentary. Have fun! #### Optional: Introduction to the Book of Samuel ![[Introduction to the Book of Samuel]] #### Saul and the Band of Prophets ![[Samuel 10 JPS 1985]] #### Jewish Study Bible Commentary (Bar Efrat and Brettler) ![[Jewish Study Bible on the Anointing of Shaul - Shmuel 1-10]] #### Alternative Translation and Commentary: Robert Alter ![[The Anointing of Saul - Robert Alter]] ![[pistacia atlantica]] *"The Terebinth of Tabor was evidently a cultic site" (See Alter on 1 Samuel 10:3).* --- ### Practice: The Circular Tenfold Name *For this section, we will return to the material in the second half of the first class, above. Here it is again for convenience:* ![[The Mitnabot at the Torah Studio#Practice Beginning Abulafia Meditation]] ## Meeting 3: Isaiah on the Torah of Social Justice and Redemption (Feb. 2) ### 3.1: Introduction Last class, we explored the *mitnabim* described in I Samuel 10 as a model for the *mitnabot*, and perhaps for ourselves as well. In this week's class, we will begin by reviewing what we learned last week. See immediately below this introduction for a summary of what we learned. After we discuss that a bit, we'll begin to explore another model of biblical prophecy: The prophet Isaiah, who prophesied (and perhaps spoke in ecstasy) during the second half of the 8th century BCE (the period of the *mitnabot*). Isaiah's example of prophetic activity is explicitly political, unlike the *mitnabim* that we encountered last week. We will consider his example as a possible paradigm for the *mitnabot's* activity . We will spend two weeks on Isaiah. This week we will focus on his approach to social justice and his vision of redemption. Next week, we will explore his position on family evictions in [[We Witness Silwan|Silwan]]. After we conclude discussing Isaiah, we will again [[Entering the Divine Name|Enter the Divine Name]]. Maybe we'll meet the *mitnabot* inside. ### The Biblical Portrayal of the Band of Prophets in Samuel I, Chapters 10 and 19 (A Summary of what we learned last class). ![[The Biblical Portrayal of the Band of Prophets]] ### 3.2: Optional Background Reading #### Background on the Society and Culture of Judah in the Time of Isaiah ![[Society and Culture of Judah in 8th Cen. BCE]] #### Selected Texts from Isaiah with Commentary and Background In class, we will study together in hevruta, and then discuss, a number of selections from Isaiah, together with commentary and historical background. The texts we will study are drawn from this larger collection. Click here if you'd like to read more than we will cover in class: [[Isaiah on Family Evictions - All Materials]]. #### We Witness Silwan In our next class, we will also touch on the situation in the Palestinian village of Silwan. Look here for more information: [[We Witness Silwan]] ### 3.3: Hevruta In *hevruta* today you will dive into the world of the first Isaiah. #### Source 1: Prophets as "Dangerous Demagogues and Pamphleteers". - From Joseph Blenkinsopp's *Isaiah 1-39 – A New Translation with Commentary*, The Anchor Yale Bible. ![[Blenkinsopp on Isaiah on Social Justice]] #### Source 2: God Sues the Israelite Elite Now we'll get into some of Isaiah's writing themselves. *How do you picture this scene? What questions do you have about the text?* ![[Isaiah 3 13-15]] > [!NOTE] Food for Thought > Not all biblical authors shared Isaiah's perspective. For example, in Kings and Chronicles, we hear a very different account of what things were like during Isaiah's period. We won't have time to really get into these texts, but here is a link for those who'd like to get more into it: [[Kings and Chronicles on Isaiah's Period]] #### Source 3: Blenkinsopp's Commentary ![[Blenkinsopp on Isaiah 3 13-15]] #### Source 4: Isaiah's Vision of Redemption In spite of his criticism of Jerusalem's elite, Isaiah believes great things will come of the holy city. Explore his vision of redemption. *What Questions do you have about the text? What elements inspire you? To what are you opposed?* ![[Isaiah 2 1-4]] ![[Plowshares and Pruning Hooks]] #### Source 5: Commentary on Isaiah's Vision - From: Benjamin Sommer's commentary on Isaiah in *The Jewish Study Bible* - Note: Sommer is referring to the JPS 1985 translation which is somewhat different than the translation above. ![[Sommer on Isaiah 2]] ### 3.4: Practice: The Circular Tenfold Name We will return to learning and practicing the Name. The material appears in the first class above and is reproduced below for convenience: ![[The Mitnabot at the Torah Studio#Practice Beginning Abulafia Meditation]] ## Meeting 4: Isaiah on Family Evictions in Silwan (Feb. 9) ### 4.1 Introduction In this week's class we will get deeper into Isaiah and his opposition to what was happening to the families on the bottom of the social hierarchy in his time. Isaiah's prophetic politics provides a possible model for who our spiritual and theo-political ancestors might have been from among the various cultural and religious streams of the Israelites. This investigation is crucial if part of what it means to us to be Jewish is that we are latter-day Israelites who share with them, and with God, binding covenants. The Hebrew Bible contains a great variety of voices, doctrines and perspectives, many of which still find expression in contemporary Judaism. Since some of these are toxic and self-destructive, and others are visionary and redemptive, we need to distinguish between the different streams of Israelite-Jewish culture so that we can situate ourselves correctly, and so pursue our purpose. ### 4.2 Sources for Hevruta In the previous class, we explored Isaiah's general attitude towards the lower structures of his time, and also his vision of redemption. In the prophecy below, Isaiah applies these general principles to the specific legal and political practices he saw. He also prophesies about the consequences. What do you think about them? Is this the correct divine response in your eyes? #### Source 1: Isaiah on the Legal System ![[Isaiah 10 1-4]] #### Source 2: Blenkinsopp's Commentary (Anchor Bible) ![[Blenkinsopp on Isaiah 10 1-4]] #### Source 3: Isaiah on Family Evictions ![[Isaiah 5 8-10]] #### Source 4: Blenkinsopp's Commentary ![[Blenkinsopp on Isaiah 5 8-10]] #### Source 4.5 (Optional): Benjamin Sommer's Commentary ![[JSB on Isaiah 5 8-10]] #### Source 5: Rashi's Commentary ![[Rashi on Isaiah 5 8-10]] #### Source 6: Radak's Commentary ![[Radak on Isaiah 5 8-10]] ### 4.3 Practice: Witnessing Silwan For our practice this session, we will direct our *daat* or consciousness to witnessing what I think is an example of the injustices Isaiah described which is occurring now in Silwan. I'll share with you why I think that and we can consider together 1) Is this a good example of what Isaiah was talking about and 2) How should we think about the fact that this is occurring in the same place that Isaiah was active? ![[Ir Amim Map Batan Al-Hawa.jpg]] #### Overview *This is my summary mostly based on a report by Ir Amim and Peace Now: [Broken Trust: State Involvement in Private Settlement in Batan al-Hawa, Silwan](https://www.ir-amim.org.il/en/node/1947)* Many Jewish and Arab residents of Jerusalem live today in homes which were owned before 1948 by people who fled (or were expelled) from one side of the border to the other. Jordan housed Arab refugees in homes previously owned by Jews. Israel housed Jewish refugees in homes previously owned by Arabs.  Despite the fact that Jewish and Arab residents share the same circumstances, they face very different legal realities. Arab families are being evicted from their homes so that Jews can recover property lost in 1948. But Jews are protected from evictions because the law does not allow Arabs to recover lost property. Two laws in particular create this double standard: The Absentee Property Law of 1950 (which annulled Arab ownership of pre-1948 properties) and the Legal and Administrative Matters Law of 1970 (which returns pre-1948 properties to Jews).  The result is that Arabs become refugees twice: First when they lost their property in 1948 and again today when evicted from their homes. Jews, in stark contrast, receive double compensation: First, when they moved into homes previously owned by Arabs (as compensation for the property they lost in 1948); Second, when they reclaim their original properties by evicting Arab families. #### Background on Batan Al-Hawa Batan al-Hawa is a Palestinian neighborhood in the heart of Silwan with a population of almost 10,000. Roughly 85 Palestinian families (consisting of over 700 individuals) in Batan al-Hawa face forced evictions and settler takeover of their homes – - Since 2001, the Ateret Cohanim organization has been working to transform the center of Batan al-Hawa into a large Israeli settlement.  - The primary tool used to realize settlement plans in Batan al-Hawa is the forced eviction and removal of Palestinian families who have lived in the neighborhood for decades. - The legal claims are based on the argument that the title to the area was held by the Benvenisti Trust – a Jewish trust active in the area in the late 19th and early 20th centuries. The land in question covers an area of 5.2 dunams (1.3 acres) and is currently home to some 85 Palestinian families in Batan al-Hawa, almost all of whom face eviction.  - Ateret Cohanim are not the heirs of the Benvenisti Trust. However, the state intervened in 2001 to enable the appointment of representatives of Ateret Cohanim as trustees, thereby granting them control of the trust. They then proceeded to advance eviction claims against the families.  - In parallel, the state sold the Benvenisti Trust (controlled by Ateret Cohanim) additional tracts of land without tender and without the Arab residents currently living on the plots being afforded an opportunity to purchase them.  - Since October 2014, there has been a dramatic escalation in the pace of Israeli settlement in Batan al-Hawa. The total number of Palestinian families at risk of losing their homes as the result of these combined actions exceeds one hundred.  - As stated, the evictions are ostensibly justified as the return of properties to their rightful owners. But if the issue was the right to property, which is a universal human right, then Arab and Jewish residents in the same circumstances would face the same legal reality. Since only Arabs are evicted, and only Jews receive double compensation, clearly the policy is predicated on discrimination and not the return of property.    <iframe width="600" height="712" src="https://www.youtube.com/embed/qcxH9fW-xqg" title="Zuheir a-Rajabi won’t bow to settlers’ takeover of Batan al-Hawa" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen></iframe> *Below is the page I've begun to work on as an expression of what it means that these evictions are happening in the same place that Isaiah spoke about. Here you can also see Lu's beautiful artwork :)* See [[We Witness Silwan]] ## Meeting 5: Biblical Voices: The Search for our Spiritual Ancestors (**Feb**. 16) ### 5.1 Introduction We have been exploring ancient Israelite society in search of our spiritual ancestors, and also in order to identify the source of the traditions we have received, both constructive and destructive. In class 2, we explored the world of the *mitnabim* in the time of Samuel as a model of Israelite life, and as a way of imagining the *mitnabot*. Then, we moved on to Isaiah, and explored his vision and politics in light of ancient Jerusalem and modern Silwan, as a model of Israelite life, and as a possible paradigm. This week we will tread into more difficult territory. I'd like to share with you a variety of biblical voices, and while I know which way I lean, I'm not sure how all the pieces should fit into place. Today's class is a question for us to explore together: Where are our ancestors among the voices we will encounter? Where do we situate ourselves in this discourse? ### 5.2 Hevruta Study We will delve into the sources and questions in hevruta, and then discuss them together. Let us begin with this interesting counter-view by Raphael Patai from his book *The Hebrew Goddess*: #### Source 1: Patai on the Asherah in Judah ![[Patai - The Asherah in Judah]] *Study Question*: What was normative Hebrew practice, to worship the Asherah in the Temple or to destroy it? #### Source 2: Judges 3: 1-9 ##### Introduction Patai's perspective on the Asherah is not how the Deuteronomist (Dtm) sees it. According to many (but not all) scholars, the Dtm is an author or school of thought that wrote and edited significant portions of the Bible, including Deuteronomy, Joshua, Judges, Samuel and Kings. It is generally thought that Dtm's authors lived after the destruction of the First Temple in 586 BCE, and they wrote the Deuteronomist History (DH) to explain why God destroyed Jerusalem. In a nutshell, God destroyed Jerusalem in their opinion because the Israelites shared family and cultic life with the neighboring peoples, to whom they were closely related. The Dtm believed that Israel was meant to exterminate these neighbors, not live and love with them. It is clear from the Bible that throughout Israelite history, many Israelites saw no contradiction in marrying a Siddonian, worshipping the Asherah, and remaining faithful to YHVH. According to Patai's count, for most of the years the Temple in Jerusalem stood, it was home to the Asherah. But this reality became a terrible sin in the eyes of the Dtm, and the reason for the destruction of Jerusalem. They wrote much of the Deuteronomistic history from this perspective (in the biblical books mentioned above). Let us read these texts against the grain, and see if we can discover other voices. ![[Jds 3 1-8]] *Study Notes and Questions:* In this text, we see the basic logic of the Dtm: Israel married and worshipped with the *goyim*, and so God shmiced them by way of Cushan-rishathaim. But if we met the Israelites in verses 5-6, would they describe themselves as having forgotten YHVH? Archeology and the biblical narrative testify that Israelites often worshipped YHVH together with other deities and other peoples. How is it that they didn't see a contradiction? Lets imagine that some of these YHVH worshippers were among the people of verses 5-6. What would they say in response to the narrators conclusion in verse 7? #### Source 3: Solomon's House of Prayer for All People Wiki: The conventional dates of Solomon's reign are derived from [biblical chronology](https://en.wikipedia.org/wiki/Biblical_chronology "Biblical chronology") and are set from about 970 to 931 [BCE](https://en.wikipedia.org/wiki/Common_Era "Common Era"). ![[I Kings 11 1-13]] *Study Notes and Questions*: This text represents the Dtm's answer to the question: Why was David's house divided? It was because of Solomon's foreign influences and religious pluralism. What should we believe in this story? 1) Did Solomon do these things, hear God reprimand him, and thus would agree with the narrator's condemnation? 2) Or might we say he would have agreed with the narrator that establishing shrines in the hills around Jerusalem would be an abomination, but that he didn't do it, and the narrator just made this up to retroactively justify the division of David's House? 3) Or might we say that Solomon did erect the shrines, but does not think he was reprimanded by God, and would reject the narrator's condemnation if he read it? Maybe he would say he was realizing the ideal behind Isaiah's later vision: ![[Isaiah 56 7]] #### Source 4 (If There's Time): Josiah Destroys Solomon's Shrines ##### Introduction During the reign of [King Josiah](https://en.wikipedia.org/wiki/Josiah) (c. 640–609 BCE), a book was found in the Temple. Many scholars believe that it was some version of the Book of Deuteronomy. Its discovery resulted in a rampage of seemingly religiously inspired violence. Josiah's voice is important for us to hear. If you don't have time to read the whole text, just read the parts in bold. What do you think of Josiah's policies? After reading the text below, return to Source 1 above. How do Josiah's policies look in that context? ![[I Kings 22 10 - 23 21]] ### 5.3 Practice For practice, we will return to the tenfold name of God. See above in the first class: [[The Mitnabot at the Torah Studio#Practice Beginning Abulafia Meditation|Abulafia Meditation]] ## Meeting 6: Asherah: The Goddess of the Tree of Life (Feb. 23) ### 6.1 Introduction In today's class, we will begin to explore the Asherah. It will be the first of two classes. First, we will explore an actual (not fictional) archeological site where inscriptions referring to the Asherah were found. We will also begin to compare the inscriptions with a description of the Shekhinah in Tiqqunei Zohar. In the fictional world of the *mitnabot*, the text from Tiqqunei Zohar was one of the texts discovered in the inscriptions found in the *mitnabot* caverns. ### 6.2 Hevruta Study #### Source 1: Asherah at Kuntillet Arjud This is an excellent introduction to the findings at Kuntillet Arjud. Look [here](https://library.biblicalarchaeology.org/article/the-persisting-uncertainties-of-kuntillet-ajrud/) for the full article. Below are selections: ![[Selections from Hershel Shanks BAS Library]] #### Source 2: The Hebrew Goddess in Tiqqunei Zohar ##### Introduction The below description of the Shekhinah appears in part of the literature of the Zohar called *Tiqqunei Zohar*. It was written by unknown authors in the school of the Zohar, probably in the beginning of the 14th century in Spain. In the fictional world of the *mitnabot*, this is one of the texts that was uncovered from the inscriptions. It made its way to medieval Spain, where it became embedded in the work *Tiqqunei Zohar* ![[The Head of the Goddess]] ![[The Chest of the Goddess]] ### 5.3 Practice: Letter Permutations ![[Letter Permutations]] ![[Sphere YHV with English.png]] ## Meeting 7: The Asherah - Part Two (March 2) ### 7.1 Introduction In today's class, we will get deeper into our study of the Hebrew Goddess as Asherah and as Shekhinah through the prism of another teaching from *Tiqqunei Zohar*. I would like to imagine that this text appeared in the codex of the *mitnabot*. Fictionally speaking, while it appears in the 14th century *Tiqqunei Hazohar* (of unknown authorship), it was actually a teaching of the *mitnabot* from the 8th century BCE. The teaching consists of a series of images of the divine feminine. The *Tiqqunim* envions the lower *Shekhinah* as a dove protected by silver from the harsheness of the lower worlds, and in parallel envions the upper *Shekhinah* as an eagle, soaring above the creatures and master of all. In the background, is the enigmatic role of women in the Pslam itself, which remains largerly cryptic, but is suggestive. We will see what you think! ### 7.2 Hevruta: The Hebrew Goddess in *Tiqqunei Zohar* ![[Dove and Eagle Bilingual]] #### 7.21Comments and Questions on *Tiqqunei Zohar* ![[Dove and Eagle Pirush]] ### 7.3 Practice: Visualization and Letter Permutations We will consider visualizing the Goddess as a practice. And also return to the letter permutations (see [[The Mitnabot at the Torah Studio#5.3 Practice Letter Permutations|above]]) ## Meeting 8: Zohar on the Asherah (March 9) ### 8.1 Introduction In today's class (our final class!) we will explore a remarkable text of the Zohar that comments directly on the Asherah. The text has been omitted from many versions of the Zohar, but Daniel Matt has included it in the Pritzker Zohar. We will utilize this Zohar to review our approach to the Asherah more generally. Should we follow in the footsteps of the *mitnabot* and worship YHVH through the Asherah? The Zohar's narrative includes an explanation regarding why the feminine divine ceased being called *Asherah* and was instead called *Shekhinah*. This touches on one of the questions that has concerned us throughout this course: Why did the Dtm school and subsequent tradition reject worshipping YHVH as Goddess? We will conclude our course with a brief explanation offered by Gerda Lerner in *The Creation of Patriarchy*. Her highly controversial perspective will accompany us into our next course at the Torah Studio: **Return to the Hebrew Goddess** (which will build on the previous courses but focus on new materials). ### 8.2 Hevruta #### 8.21 Source 1: Zohar on the Asherah | | | | ------------------------- | ----------------- | | ![[Zohar on the Asherah]] | ![[זוהר על אשרה]] | ##### Comments and Questions for Hevruta ![[Notes on Zohar Asherah]] #### 8.22 Source 2: Rashi on the Standing Stone Do you see any overlap between Rashi and the Zohar above? | Devarim 16:21-22 | דברים טז כא-כב | | ---------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | You shall not set up a sacred post—any kind of pole beside the altar of your God יהו-ה that you may make –<br>or erect a stone pillar; for such your God יהו-ה detests. | לֹֽא־תִטַּ֥ע לְךָ֛ אֲשֵׁרָ֖ה כׇּל־עֵ֑ץ אֵ֗צֶל מִזְבַּ֛ח יְהֹוָ֥-ה אֱלֹהֶ֖יךָ אֲשֶׁ֥ר תַּעֲשֶׂה־לָּֽךְ׃<br>וְלֹֽא־תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהֹוָ֥-ה אֱלֹהֶֽיךָ׃ {ס} | | **Rashi** | | | NEITHER SHALT THOU RAISE ANY MONUMENT — i.e. a monument of one stone, not even in order to sacrifice on it to Heaven (to God). | **ולא תקים לך מצבה.** מַצֶּבֶת אֶבֶן אַחַת לְהַקְרִיב עָלֶיהָ אֲפִלּוּ לַשָּׁמַיִם: | | WHICH [THE LORD THY GOD] HATETH — An altar of stones and an altar of earth He has commanded you to make; this, however, He hates, because it was a religious ordinance amongst the Canaanites. And although it was pleasing to Him in the days of our Patriarchs (cf. Genesis 28:18), now He hates it because these (Canaanites) made it an ordinance of an idolatrous character (cf. Sifrei Devarim 146). | **אשר שנא.** מִזְבַּח אֲבָנִים וּמִזְבַּח אֲדָמָה צִוָּה לַעֲשׂוֹת, וְאֶת זוֹ שָׂנֵא, כִּי חֹק הָיְתָה לַכְּנַעֲנִיִּים, וְאַעַ"פִּ שֶׁהָיְתָה אֲהוּבָה לוֹ בִּימֵי הָאָבוֹת, עַכְשָׁיו שְׂנֵאָהּ מֵאַחַר שֶׁעֲשָׂאוּהָ אֵלּוּ חֹק לַעֲבוֹדָה זָרָה (עי' שם): | #### 8.23 Source 3: From Gerda Lerner's Introduction to *The Creation of Patriarchy* > I will, in this book, develop the following propositions: > > a) The appropriation by men of women’s sexual and reproductive capacity occurred prior to the formation of private property and class society. Its commodification lies, in fact, at the foundation of private property. (Chapters One and Two) > > b) The archaic states were organized in the form of patriarchy; thus from its inception the state had an essential interest in the maintenance of the patriarchal family. (Chapter Three) > > c) Men learned to institute dominance and hierarchy over other people by their earlier practice of dominance over the women of their own group. This found expression in the institutionalization of slavery, which began with the enslavement of women of conquered groups. (Chapter Four) > > d) Women’s sexual subordination was institutionalized in the earliest law codes and enforced by the full power of the state. Women’s cooperation in the system was secured by various means: force, economic dependency on the male head of the family, class privileges bestowed upon conforming and dependent women of the upper classes, and the artificially created division of women into respectable and not-respectable women. (Chapter Five) > > e) Class for men was and is based on their relationship to the means of production: those who owned the means of production could dominate those who did not. For women, class is mediated through their sexual ties to a man, who then gives them access to material resources. The division of women into “respectable” (that is, attached to one man) and “not-respectable” (that is, not attached to one man or free of all men) is institutionalized in laws pertaining to the veiling of women. (Chapter Six) > > f) Long after women are sexually and economically subordinated to men, they still play active and respected roles in mediating between humans and gods as priestesses, seers, diviners, and healers. Metaphysical female power, especially the power to give life, is worshiped by men and women in the form of powerful goddesses long after women are subordinated to men in most aspects of their lives on earth. (Chapter Seven) > > g) The dethroning of the powerful goddesses and their replacement by a dominant male god occur in most Near Eastern societies following the establishment of a strong and imperialistic kingship. Gradually the function of controlling fertility, formerly entirely held by the goddesses, is symbolized through the symbolic or actual mating of the male god or God-King with the Goddess or her priestess. Finally, sexuality (eroticism) and procreativity are split in the emergence of separate goddesses for each function, and the Mother-Goddess is transformed into the wife/consort of the chief male God. (Chapter Seven) > > h) The emergence of Hebrew monotheism takes the form of an attack on the widespread cults of the various fertility goddesses. In the writing of the Book of Genesis, creativity and procreativity are ascribed to all-powerful God, whose epitaphs of “Lord” and “King” establish him as a male god, and female sexuality other than for procreative purposes becomes associated with sin and evil. (Chapter Eight) > > i) In the establishment of the covenant community the basic symbolism and the actual contract between God and humanity assumes as a given the subordinate position of women and their exclusion from the metaphysical covenant and the earthly covenant community. Their only access to God and to the holy community is in their function as mothers. (Chapter Nine) > > j) This symbolic devaluing of women in relation to the divine becomes one of the founding metaphors of Western civilization. The other founding metaphor is supplied by Aristotelian philosophy, which assumes as a given that women are incomplete and damaged human beings of an entirely different order than men (Chapter Ten). It is with the creation of these two metaphorical constructs, which are built into the very foundations of the symbol systems of Western civilization, that the subordination of women comes to be seen as “natural,” hence it becomes invisible. It is this which finally establishes patriarchy firmly as an actuality and as an ideology. ### 8.3 Practice Discussion: What practical implications has this course had for your spiritual life? --- ## Notes [^1]: [From Miriam Webster](https://www.merriam-webster.com/dictionary/schmooze): Did you know?_Schmooze_ (also spelled _shmooze_) comes from Yiddish _schmues_, meaning "talk," which itself is from Hebrew _shěmu’ōth_, "news" or "rumor." Although originally used to indicate simply talking in an informal and warm manner, the word now commonly suggests discussion for the purposes of gaining something.