Women in the Hebrew Bible

A Reader

Alice Bach, Alice Bach

• Editore: Routledge
• Anno: 2013
• ISBN:
  9781135238759
• Edizione: 1
• Argomento: Teologia e religione
• Categoria: Religione

Women in the Hebrew Bible presents the first one-volume overview covering the interpretation of women's place in man's world within the Hebrew Bible or Old Testament. Written by the major scholars in the field of biblical studies and literary theory, these essays examine attitudes toward women and their status in ancient Near Eastern societies, focusing on the Israelite society portrayed by the Hebrew Bible.

Sexual Politics in the Hebrew Bible

Law and Philosophy

The Case of Sex in the Bible¹

TIKVA FRYMER-KENSKY

For the modern scholar, ancient law offers many challenges and types of inquiry. First and foremost, of course, it demands to be studied for itself, as a legal system of a society: How are problems adjudicated, what is to be done in the case of theft, what are the nature of property rights, and so forth? Second, it is a record of the socio-economic system of that society: What are the social classes, who holds the property and how, what are the economic concerns addressed by the laws? Third, it presents questions of intellectual history: Where did a given law come from, what is its relationship to other legal systems, what if any is the inner development within that society itself? And above all, it is an intellectual mirror of the philosophical principles of a given society. Through a culture’s laws, we can see its values and some of its basic ideas about the world. Sometimes, our only access into the mind-set of a culture is through its laws. This is the case with sex in the Bible.

Sex is inherently problematic. At once cultural and physical, it defies categorization. In pagan religions there is a mystique, expressed through the sacred marriage ritual, in which sex has an important role in the bringing of fertility. The sacred marriage also gave rise to songs and poems that provided for the expression and celebration of sexual desire in a religious setting. Furthermore, the goddess of sexual attraction imparts a divine aspect to erotic impulse and a vocabulary to celebrate it and to mediate and diffuse the anxieties it may engender.

Sex and the Biblical God

But what about the Bible? Whatever may have been the case in empirical Israel, all the pagan sexual trappings disappear in the Hebrew Scriptures. The God of the Bible is male, which would make it difficult for him to represent the sex drive to a male. Even more, the God of Israel is only male by gender, not by sex. He is not at all phallic, and cannot represent male virility and sexual potency. Anthropomorphic biblical language uses body imagery of the arm, right hand, back, face and mouth, but God is not imagined below the waist. In Moses’s vision at Mount Sinai, God covered Moses with his hand until he had passed by, and Moses saw only his back (Exod 33:23). In Elijah’s vision, he saw nothing, and experienced only a “small still voice” (1 Kgs 19:12). In Isaiah’s vision (chapter 6), two seraphim hid God’s (or the seraphim’s) “feet” (normally taken as a euphemism), and in EzekiePs vision (chapters 1–2), there is only fire below the loins. God is asexual, or transsexual, or metasexual (depending on how we view this phenomenon); but he is never sexed.

Nor does God behave in sexual ways. God is the “husband” of Israel in the powerful marital metaphor. But there are no physical descriptions: God does not kiss, embrace, fondle, or otherwise express physical affection for Israel. By contrast, in the erotic metaphor that describes the attachment of Israel to Lady Wisdom, there is no hesitation to use a physical image, “hug her to you and she will exalt you, she will bring you honor if you embrace her” (Prov 4:8). Wisdom is clearly a woman-figure, and can be metaphorically embraced as a woman. But God is not a sexual male, and so there can be no physicality.

God could not model sexuality, hence it could not be a part of the sacred order. In order to underscore this, God also does not grant sexuality, erotic attraction, or potency. These are taken as matter-of-fact components of the universe and are not singled out as part of God’s beneficence.

There is a concern to separate the sexual and the sacred. Before the initial revelation of God at Mount Sinai, Moses commanded Israel to abstain from sexual activity for three days (Exod 19:15).² This temporal separation between the sexual and the sacred also underlies the story of David’s request for food during his days of fleeing from King Saul, in which he assures Ahimelech that his men can eat hallowed bread because they have been away from women for three days (1 Sam 21:4–5).

The priests, guardians oflsrael’s ongoing contact with the Holy, were to be conscientious in preserving a separation between Israel’s priestly functions and attributes and any kind of sexuality. They were not celibate, a totally foreign idea, but their sexual activity had to be a model of controlled proper behavior. The unatonable wrong of Eli’s sons was sleeping with the women who came to worship; for this they lost forever their own and their family’s right to be priests (1 Sam 2:22–25). The priest’s family also had to be chaste. His wife had to be a virgin, for he was not allowed to marry a divorcee. His daughters had a particular charge to be chaste while under their father’s jurisdiction: he could not deliver his daughter into prostitution, and, should a priest’s daughter be improperly sexually active, she was considered to have profaned her father and was to be burned.

Any sexuality was to be kept so far from temple service that even the wages of a prostitute were not to be given to a temple as a gift.³ All hints of sexuality were kept far away from cultic life and religious experience.

The separation of sexuality and cult is also embedded in the impurity provisions of the sacral laws. Israel’s impurity rules were intended to keep intact the essential divisions of human existence: holy and profane, life and death. They conveyed no moral valuation, and even doing a virtuous and societally necessary act, like burying the dead, would result in entering the impure state. There was also no danger involved in such “impurity”; the impure individual was not expected to die or to become ill. Such impurities were characterized by two major features: the major impurities (which last a week) were contagious, in that all who come in contact with someone impure in this way will themselves become impure for a day. And all those who are impure are isolated ritually: they cannot come to the temple or participate in sacred rites for the duration of their impurity.⁴ Under these regulations, any man who has had a sexual emission or anybody who has engaged in sexual intercourse must wash and will nevertheless be ritually impure until that evening (Lev 15:16–18). In this way, there was a marked temporal division between engaging in sexual activity and coming into the domain of the sacred.⁵

Control of Sexual Action by Law

Sexuality has been desacralized. It has not been demonized or condemned. On the contrary, it is not given sufficient status and importance to accord it a conscious valuation, even a negative one. It is talked about (or, most often, not talked about) as part of the social realm, as a question of societal regulation. The proper sphere for considering or mentioning sexuality was the law. The ideal state of existence envisioned by the Bible is marriage.⁶ The monogamous nuclear family was established by God at the very beginning of human existence: “therefore a man leaves his father and mother and cleaves to his wife and they become one flesh” (Gen 2:24). Furthermore, “he who finds a wife, he finds a good thing and gets favor from the Lord” (Prov 18:22)⁷ Within this marital structure, sexuality is not only permitted: it is encouraged. In God’s description of life in the real world, he tells Eve, “your desire is for your husband, and he shall rule you” (Gen 3:16). Deuteronomy includes a provision for the exemption of a new bridegroom from campaigns for a year so that he may be free to cause his wife to rejoice (Deut 20:7, 24:5). The enjoyment of marriage is sexual as well as social:

let your fountain be blessed;

find joy in the wife of your youth—

a loving doe, a graceful mountain goat,

let her breasts satisfy you at all times;

be infatuated with love of her always. (Prov 5:17–18)

And the wise man is encouraged to enjoy his marital sexuality.

Sexuality has a place in the social order in that it bonds and creates the family. The sex laws seek to control sexual behavior by delineating the proper parameters of sexual activity—those relationships and time in which it is permissible. Sexual behavior was not free. Despite the indubitable double standard in which adultery means sex with a married woman, men were also limited by the sex laws. In the case of homosexuality, men were more bound than women, since homosexuality was considered a major threat requiring the death penalty (whether real or threatened) and lesbian sex was not a matter of concern. The unequal definition of adultery results from the fact that for a man to sleep with a woman who belonged to some other household threatened the definition of “household” and “family”; for a married man to sleep with an unattached woman is not mentioned as an item of concern, and the very existence of prostitutes indicates that there were women with whom a man (married or unmarried) could have sexual experiences. This was not an unusual definition of adultery, and it has been suggested that this unevenness is the essence of male control over female sexuality, and that possibly it demonstrates a desire to be certain of paternity. Within Israel this treatment of adultery is not examined; it is part of Israel’s inheritance from the ancient Near East and, like slavery and other elements of social structure, it is never questioned in the Bible.

The Pentateuchal laws also rule on sexual intercourse with a girl still living in her father’s house, at which time she is expected to be chaste. According to Exod 22:15–16, if a man seduced an unbetrothed girl he had to marry her; he has engendered an obligation that he cannot refuse, and must, moreover, offer the customary brideprice. Her father had the option to refuse her to him, in which case the seducer must pay a full virgin’s brideprice. The assumption in this rule is that the father has the full determination of his daughter’s sexuality, a situation also assumed in the two horrible tales of the abuse of this right, Lot’s offering of his daughters to the men of Sodom (Genesis 18–19) and the man of Gibeah’s offering of his daughter and the Levite’s concubine to the men of Gibeah (Judges 19). These men were attempting to cope with an emergency situation in which they felt their lives at risk, but the narrative considers them within their rights to offer their daughters, and Lot, in particular, is considered the one righteous man in Sodom.

The obligation a girl had to remain chaste while in her father’s house is underscored in Deut 22:20ff, which prescribes that a bride whose new husband finds her not to be a virgin is to be stoned, because “she did a shameful thing in Israel, committing fornication while under her father’s authority.” There is good reason to suspect that this law was not expected to be followed. According to the procedure laid out in Deut 22:13–14, after the accusation, the case was brought before the elders at the gate, and the parents of the girl produced the sheet to prove that she was a virgin; once they did this, the man was flogged, fined, and lost his rights to divorce her in the future. Since the parents had plenty of time to find blood for the sheets, it is unlikely that a bridegroom would make such a charge; if he disliked the girl he could divorce her. If he nevertheless made such a charge, she and her family would have to be very ignorant not to fake the blood. But the law certainly lays down a theoretical principle very important to Israel, viz., that a girl was expected to be chaste while in her father’s house. Stoning, moreover, is a very special penalty, reserved for those offenses which completely upset the hierarchical arrangements of the cosmos. In these cases, the entire community is threatened and endangered, and the entire community serves as the executioner.⁸

Stoning is also prescribed when a man comes upon a betrothed woman in town; in this case both are stoned; the girl because she did not cry for help (which would have been heard, since they were in town) and the man because he illicitly had sex with his neighbor’s wife (Deut 22:23–24). The law assumes that the act was consensual: even though the word

is often translated “rape,” it rarely corresponds to forcible rape but rather implies the abusive treatment of someone else. In sexual contexts, it means illicit sex, sex with someone with whom one has no right to have sex.⁹ The sense of the law about sex with a betrothed woman is that a girl, although still a virgin, is legally considered married to the man to whom she has been betrothed; hence the two are guilty of adultery and are deserving of death. Moreover, death by stoning is prescribed, whereas in regular adultery the penalty is death, but not by stoning. Sex with a betrothed girl is compound adultery: the rights of the future husband have been violated, and the girl has offended against her obligations to her father.¹⁰

There is a question as to who properly exercises control over sexuality. In Exodus, the father can refuse to grant his daughter to her seducer; and this kind of paternal control is also implied in Lot’s offering his daughters and the man of Gibeah offering ...

Indice dei contenuti

• Cover Page
• Half Title Page
• Title Page
• Copyright Page
• Dedication
• Contents
• Editor's Note
• Introduction Man's World, Women's Place
• The Social World of Women in Ancient Israel
• Reading Women into Biblical Narratives
• Goddesses and Women of Magic
• Rereading Women in the bible
• Sexual Politics in the Hebrew Bible
• Feminist Identities in Biblical Interpretation
• The Social World of Women in Ancient Israel
• Feminist Bibliography: Bible
• Permissions Acknowledgments