GENDER-BASED INTERPRETATION OF RELIGION EYEING ON LINGUSITIC EVIDENCE THE KABBALISTIC LITERATURE ON RELIGION
Idels arguments on the two studies reflected his approach towards Spinozas works. For instance, his contribution to Spinozas conceptualization of Deus sive Natura was also mentioned in one of his papers Deus sive Natura The Metamorphosis of a Dictum from Maimonides to Spinoza. Significantly, Idel identified the equivalence and relation of words elohim (Deus) and teba (Natura) in the context presented by Kabbalistic literature and in Maimonides (Harvey, Warren Zev Idel on Spinoza). Idel noted three important contexts as to how associates of the Maimonides conceptualized elohim which is a biblical word, with respect to nature (Harvey, Warren Zev Idel on Spinoza) (1) the identification and association of ma aseh bereshit with natural or physical science (2) the interpretation of the biblical phrase selem elohim (image of God) as a natural form and (3) the biblical description of ma aseh elohim (the work of God) as natural rather than artificial.
Furthermore, Maimonides interpreted divine actions as natural actions that is, Gods wisdom and willingness towards the creation of living things, so to speak the proximity and gradation of the limbs motion for instance, may be interpreted as a natural action (Idel, Moshe 1988). In short, the divine activity is natural with respect to the animal body, human intellect and inanimate objects. Idels observation on the three commentaries embodied in the Guide as written by the ecstatic and prophetic Kabbalist Rabbi Abraham Abulafia (1240-1291), described the relationship between the elohim Maimonidean identity and nature in numerical equivalence or gematria, stating that there is an identical numerical value between the words ha-teba and elohim (occurred in Abulafias Get ha-Shemot written in 1271) (Harvey, Warren Zev Idel on Spinoza). Then the magicians said unto Pharoah, this is the finger of God (elohim) (Exodus 815) - a teaching of the natures vulnerability to change by the elohim virtue.
The elohimha-teba numerical identification was also emphasized in succeeding Kabbalistic works such as Rabbi Joseph Gikatillas Ginnat Egoz, Rabbi Meir Aldabis Shebile Emunah and Rabbi Joseph ben Shalom Ashkenazis Genesis Rabbah commentary (Idel, Moshe 1988). Spinoza, according to Idel, also adhered to the elohimha-tebagematria however, the contents emphasis was on GodNature, rather than on the concepts mystical heremeneutics and linguistic evidence (Idel, Moshe 1988). In Idels essay The Influence of Sefer Or ha-Sekhel on Rabbi Moses Narboni and Rabi Abraham Shalom introduced his contribution to Spinozas amor Dei intellectualis.
The philosophical text argues that love has two parts (Idel, Moshe 1988) (1) the conjunction of divine intellectual love and (2) human intellectual love. She (the human lover) and He (the divine lover) are being united into one entity upon consummation which creates an intellect in existentia. It is in this respect that the human being has the power to connect the Lower Part to the Upper Whole (in which the Lower ascends and cleaves while the Upper descends and kisses). Idels incorporation of Abulafias divine intellectual love and Spinozas amor Dei intellectualis enabled him to conclude that Spinozas phrase referred to human beings love of God while Abulafia referred to Gods love of the human being.
THE BIBLICAL EVE REINTERPRETATION
In the past decades, the status and role of Christian and Jewish women alike brought attention amidst feminist discussions on religion. Biblical text traditional interpretations about women were placed into question and more often than not, were based from the balanced point of view and reinterpretation of the modern period. For instance, Genesis 316b states that the womans desire shall be the desire of her husband who is deemed to rule over the former a suffice motivation within a patriarchal system which has lived for over many centuries now (Mondriaan, Marlene E. 2007). Literally, the application of this verdict is further reflected in the oppression and submissiveness of women to men. As a result, feminist theologians began their own biblical exegesis and studies with respect to the Scripture that is, traditional interpretations of Genesis 316b were further reevaluated.
Beginning in the late nineteenth century, the Eve examination from a different angle gave light to a new biblical text interpretation which apparently favored the interests of feminists. As per reevaluation of ancient texts, Eve was not the first mother of all living and was not the first woman to be created (Genesis 320b) (Mondriaan, Marlene E. 2007). It claimed that Eves identity can be further rooted from a specific mythological background. In relation to the natural world and the origin of mankind, creation myths are tales which showcase mens attempt to penetrate the unknown that is, man based his projection of an archetypal image according to his instincts. One of mythologies central problems was the coming into being of the universe (for instance, how things were born in the first place) (Mondriaan, Marlene E. 2007).
The dilemma was addressed following the discovery of huge quantities of Egyptian, Mesopotamian, Canaanite and Hittite literature a part of it which traced back Ancient Near Eastern mythology which is also reflected in the Hebrew Bible (Mondriaan, Marlene E. 2007). Near Eastern myths may appear as direct allusions and figurative expressions which can be accommodated into different forms. For instance, the Israelite religion replaced the pagan gods with Yahweh.
One of the most idyllic and enchanting descriptions in literature is the narrative of the Garden of Eden. Even prior the Christian era, woman prototype and mankind progenitor Eve had become a well known legendary human interpretation. With respect to the names etymology, the name Eve was derived from Aramaic words which meant life. In the context, the heavenly Eve appeared as a serpent and persuaded the earthly Eve to eat the fruit to acquire Gnostic wisdom (Mondriaan, Marlene E. 2007). In the Bible, the significance of Eves biblical archetype and biblical figure was embodied in her characterization of both good and bad. Being the first human to succumb to temptation reflected Eves negative aspect that is, the post-biblical traditions considered Eve as the sinner. Surrounding Eve are mens primitive attempts to further explain phenomena such as painful confinement, love between man and woman and womens social status of inferiority (Mondriaan, Marlene E. 2007).
Following the social institution of marriage, the man, after leaving his father and mother, becomes in one flesh with his wife who then is subordinated back to her original state as mans flesh and bone (Genesis 224). Little has been learned that an echo of a matriarchal culture was also detected from the phrase (Mondriaan, Marlene E. 2007). In an ancient patriarchal society like Israel, the idea of the wife leaving her father and mother before cleaving her husband would be a more appropriate interpretation rather than the husband doing so that is, the verse opens up the possibility of an editorial aetiological insertion. Within centuries, the verse had been cited to manifest the superiority of the husband over his wife. In modern Western societies, however, the idea is often challenged by women who questioned the verse as descriptive rather than prescriptive a myth which symbolically expressed transcendental reality (Mondriaan, Marlene E. 2007). The mythical Eve had brought scholars to conclude that a goddess lied in her back there was a theory which provides an explanation as to how woman was derived and created from the mans rib. For instance, a Sumerian cuneiform text identified the sign TI which meant both life and rib (Mondriaan, Marlene E. 2007). Furthermore, the female character (in a Sumerian myth) is denoted as NIN.TI (lady of TI) which may be interpreted as lady of the rib or lady of life. The aetiology designates Eve as a term connected with the word haya which means life- a structure which correlates haya with NIN.TI (lady of life) and gave light to the idea that Eve was indeed formed from Adams rib (Mondriaan, Marlene E. 2007).
Moreover, the myth also embodied the idea that the lady of life was created by a mother goddess and creator named Ninhursaga during a time when Enki, Sumerian fertility god, was in pain of his rib (Mondriaan, Marlene E. 2007). In Phoenicia, Sumer and Mespotamia, Eve was known as a goddess, guardian and mother - also known as Meshiane and Chavah in Ancient Near Eastern traditions.
Meshiane, in Persian mythology, is considered the first woman and creator of life. The old Babylonian epic Atra-ha-sis as drawn by Kikawada in 1972 described Eves connotation as the goddess Mami who is also the creator known as belet-kala-ili (Mondriaan, Marlene E. 2007). The said title was bestowed to Eve right after her creation prior to her destination as a procreating and fertile woman during the last episode of the Garden of Eden narrative.
CONCLUSION
In conclusion, there are certain aspects in the Kabbalistic literature which addressed mind-turning interpretation about gender. Although Idels focus was more inclined with the interpretation of the creator as natural, the idea brings life as to how things were created one that is not gender-biased and one which pre-supposed creations as a product of natural action rather than reliance to linguistic evidence.
In contrast, the reinterpretation of Eve as a prototype of women challenged biblical linguistic evidence with respect to gender that is, it questioned the credibility of how things started (was Eve really a part of Adams rib or was Eve herself was the creator in the first place).
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