Jewish Feminist Ritual and Susan Fendrick ’S IMPACT on ritual These categories, of course, are not discrete. reaches far beyond “feminist ritual” or “Jewish In the realm of ritual, for example, the emer- women’s rituals.” In addition to the innova- gence of the “parallel” ceremony of simchat tions represented by new ceremonies and cel- bat has itself significantly affected the ongoing ebrations, Jewish feminism has substantially transformation of brit milah. influenced longer-standing practices. Argu- As simchat bat ceremonies were developed ably, the entire terrain of contemporary - and as they flourished, their sheer (and neces- ish ritual life has been in one way or another sary) level of creativity spilled over to — and reshaped by Jewish women and men grap- benefited — the evolution of brit milah. While pling with the encounter between pre-feminist it is possible for parents to call the mohel when traditional and Jewish feminism. their son is born and simply let him execute a Nowhere is this impact more surprising traditional ceremony, many parents add read- — or more necessary — than in the case of brit ings and other new forms of participation to milah, the ceremony and ritual of circumcision a son’s brit milah. In large part because of the on the eighth day of a baby boy’s life. Circum- new ceremonies for , they have come to cision might seem like an odd launching pad expect the opportunity to make contemporary for a discussion of feminist ritual. But given additions to this most ancient of lifecycle ritu- that it is performed on nearly 50 percent of als. Brit milah celebrations have also felt the the Jewish population and involves parents impact of Jewish feminism in more revolu- and family, circumcision competes with the tionary ways, both in the realms of access and seder — the holiday ritual that has integration and of transformation. drawn a waterfall of feminist attention and How have women made our way into this innovation — as the most universal Jewish quintessentially male ritual? practice. The Reform and Conservative movements The increasingly frequent simchat bat cer- have trained mohalot, female ritual circum- emony that welcomes a baby (a phenom- cisers. When a mohelet presides over and fa- enon that began in earnest in the early 1970s, cilitates a brit milah, and makes the cut, she Susan Fendrick is a notwithstanding some earlier traditions in pushes her way into a line of men and boys Conservative both Ashkenazi and Sephardi communities), dating back to the household of the biblical and an alumna of has influenced the conceptualization and ; her presence announces that brit the Wexner Graduate performance of brit milah itself — arguably milah is not an exclusively male realm. One Fellowship Program. the most inherently non-feminist (if not anti- or more women may hold the baby during An editor, writer, feminist) of rituals. key moments, a role highly symbolic of the teacher, and consultant, Three general categories of change in Jew- chain of tradition and one until recently only she has most recently ish life and practice grow out of or respond to filled by men. More and more often, mothers been working for Jewish feminism; all three are reflected in the along with fathers say the blessing “…who Kolot: The Center feminist impact on brit milah: commanded us to bring [our son] into the for Jewish Women’s 1. Parallelism — the emergence of rituals, covenant of Abraham our father” — and and Gender Studies practices, and even institutions for women sometimes, because the covenant could only at RRC on Ritualwell. that mirror those traditionally for men (e.g. continue through her child, “and Sarah our org’s redesign and simchat bat, tallitot made for women, women’s mother” — and stay close while their sons relaunch. She was yeshivot) are circumcised rather than retreating to an- the founding editor of 2. Access and integration — the full and other room. SocialAction.com and complete involvement of women in every as- How are Jewish feminism and contempo- Managing Editor of pect of Jewish life (e.g. female , women rary Jewish feminist ritual actually transform- MyJewishLearning.com. reading and leading services) ing brit milah itself? She lives with her 3. Transformation — the reshaping and Female God language has appeared in husband and children revisioning of Jewish practice and thought, some brit milah ceremonies — a female God in Newton, MA. by both women and men, due to women’s commanding circumcision — shaking up the involvement and in light of Jewish feminism way we view circumcision in a Jewish context. March 2005 (e.g. feminist , female or gender-neutral Some mothers now recite special “mother’s Adar 2 5765 To subscribe: 877-568-SHMA God language) prayers” — contemporary in their origin, often www.shma.com 5 ancient in their resonance — ritualizing their high over him.” (From ReVisions: Seeing connection to this event, or offer a d’var Torah Torah Through a Feminist Lens, 1998) (sometimes expressing deep ambivalence to- Still, as Goldstein points out, “We need ward the brit milah, giving both the mother’s [still more] feminist midrashim, and serious reservations and participation full visibility). feminist discussion, to lift both the ceremony Like the introduction of God’s femaleness and the participants above the masculinist into the liturgy of brit milah, positioning the suppositions, male exclusivity, and simple mother along with the father as an actor in pain, that it contains.” the ritual space of this ceremony splits open One final way in which Jewish feminism its unquestioned maleness. has made this ancient rite a contemporary ritu- Some feminists engage deeply with the al: Many families choose to have the circumci- question of whether to circumcise at all, re- sion part of the covenantal ceremony, the milah flecting both a desire to avoid inflicting unwar- part of the brit, done privately, without public fanfare, decentering circumcision itself — and then welcome their baby boys publicly in a As simchat bat ceremonies were developed and ceremony that could be used equally for boys as they flourished, their sheer level of creativity and girls. In this way, feminist ritual comes full circle — adding simchat bat ceremonies, spilled over to the evolution of brit milah. adding to brit milah ceremonies, transforming those ceremonies, and removing milah from ranted pain on their children and, on the other the center. In the last case, public covenantal hand, a belief that there may be irreducible ceremonies for babies (a formal entry into a life and unjustified male bias and privilege re- of contemporary Jewish ritual) become — like flected in the institution of ritual circumcision. bar and bat — uniformly appropriate Reinterpretation of brit milah, especially if it for boys and girls. is made manifest in the performance space of Feminist Judaism’s reshaping and trans- the ritual itself, changes not just what brit mi- formation of brit milah is merely one sign of lah means, but what it looks like. Rabbi Elyse the depth and breadth of feminism’s impact Goldstein provides one example: on Jewish ritual at large. “Since we have seen how blood offers expia- Along with the end of and tion throughout the Torah, can those few drops the end of (during which many con- of covenantal blood be seen as atonement for temporary sing of haneviah along male control? As cleansing of violence in a with Eliyahu hanavi), a bris and a Passover patriarchal world?...The Jewish world has the seder are the times in Jewish ritual life that are potential to be a safe world…if it becomes a associated with the coming of a messianic era world of male sexuality defined by holiness, (and at which Elijah himself is said to appear). commitment, and responsibility. Each of my We are brought closer to this perfected world sons’ ceremonies included an acknowledg- as we deepen, expand, and transform ancient ment of this new symbolism. Each baby was and powerful practices at the center of Jewish blessed by all the women present, holding my life.

Upcoming Ritualwell from Sh'ma Ritualwell, the source for contemporary, innovative April: Jewish rituals, is relaunching Jewish Books this spring with a beautiful and May: much more user-friendly site. Muslim-Jewish Relations Visit us at ritualwell.org and June: send us your new rituals so we March 2005 Jewish Journalism Adar 2 5765 can publish them online. To subscribe: 877-568-SHMA www.shma.com 6