Introduction understood by scholars as coming from the female

God is Spirit; above and beyond sex. But Eloah' (Dt 32:15; Is 44:8; in Job 42 times!)
people of all times and places have tried to give An attribute of God 'hesed' - 'steadfast love'
this Spirit a name and a face. The proponents of is o f t e n c o u p l e d with 'rehem' - 'mercy,'
patriarchy have depicted this Spirit as a male, 'compassion' (Ex 34:6; Ps 51:1; 86:15; 103:4;
145:8 etc), wrhich word means womb, the interior
which is followed in mute acceptance by people
parts of a woman and its plural 'rehamim' means
ail over. But is this true? Is this to be accepted
breasts of a woman. It may not be wrong to say
without any protest or even murmur? In this
that 'hesed' represents the strong, unfailing,
article I am trying to make an enquiry in the Bible
unconditional, and steadfast love of a man, the
especially in the OT to find out as to whether
term 'rehem' would point out to the sympathetic,
God can be portrayed as belonging to male sex
tender, compassionate love of a woman. Thus we
only or if there is also a possibility of presenting
may say, in God there are both the male and the
God also in female categories. female elements intertwined (Gen 1:26-27) and
1. Where do we begin? compare the Tamil equivalent for God: 'Ammai-
We may start with Genesis, the first book Appan' - Mummy-Daddy!
of the Bible. Both in the Priestly account of The fact that 'rehem' is used in liturgical
creation (Genl:l-2:4a) and in the Yahwistic formula such as Ex 34:6-7 is reason enough to
account (2:4b-3), there seems to be a show that a h a r d - c o r e patriarchy was slowly
depatriarchalizing tendency which is quite being softened by a tender and sweet matriarchy
palpable. In the Priestly account, God is made to in Israel's concept of God.
say, "Let us make 'Adam/ 'humankind' in our Further, Israel was not hesitant and never
image, according to our likeness" (1:26) and the found it abhorrent to use female symbols to
narrative continues saying, "So God created denote God. The term !'shekinah' - 'glory' (Ex
'Adam', humankind in his image, in the image of 24:16; Ps 26:8) which is a feminine term, is
God he created them, male and female he created sometimes used synonymously with God (Ex
them" (1:27). The implication is subtle but very 33:22; Lev 9:4; Ps 113:4; Zech 2:8 etc). So also
clear. There is fellowship and companionship there is with regard to the use of the term
between w o m a n and m a n on the basis of 'hokmah' - 'wisdom', a feminine noun, which is
complementarity and equality. also used for God (Is 31:2; Ps 104:24; Prov 3:19
The Yahwistic school is not far behind. To etc).
show that the woman is not inferior to man but 3. Feminine imagery for God
rather complementary and equal to man, it makes Portraying God as a woman goes further
the statement, "she is taken from the rib of the than just naming him in feminine terms. We find
man" (2:21) and she is fashioned to be 'his helper this type of usage in all sections of the TaNaK
and partner (2:18,20). The Hebrew term 'ezef ('Torah' - Law, 'Nebiim' - p r o p h e t s and
(helper) is frequently used also to refer to God 'Ketubim' - Writings). The image of G o d
(cf. Ps 30:10; 54:4; 72:12; 118:7); and it does not undergoes a strong 'feminization' from the early
imply any s u b o r d i n a t i o n or inferiority b u t picture of God as 'a man of war' (Ex 15:3).
cooperation and complementarity. In the case of a) In the Torah from the description of
w o m a n and man, they become p a r t n e r s in YHWH as the mother bird (eagle) carrying Israel
dialogue. Thus the first man is forced to sing the on her wings (Ex 19:4; Dt 32:11-12), we are
world's first most beautiful love-song' (2:23) at presented with a picture of YHWH as a mother.
the sight of the first woman! The woman is In the desert, yearning for the flesh-pots of Egypt,
'helper' and God is 'helper'. Is there any when Israel complained to Moses, he appealed
unpronounced implication? We should certainly for them to the Lord, questioning him, Did I
think so. conceive all this people? Did I give birth to them?
2. The Names given to God (Implying that it was the Lord who like a mother
In spite of the strong monotheism which conceived and gave birth to them) and did I carry
existed in Israel's belief (Dt 4:15-20; 6:4-25), their them, (as you carried them in your bosom) as a
God was n a m e d in t e r m s of a f e m i n i n e nurse carries a sucking child? (Num 11:12). Surely
vocabulary..... The term 'EI Shaddai' translated the mother-image for YHWH is very picturesque
as 'GodAlmighty' {Gen 17:1) which occurs nearly and profoundly meaningful.
50 times in the OT, literally means as some say, b) In the Prophetic literature this use of the
God the Breasted one/ interpreted as 'God of the feminine image is quite common and pointed.
mountains' and later as 'God Almighty'. Similarly, Prophet Hosea (c.750) portrays God's love for
the term 'Elohim' (Gen 1:26; 20:13; 35;7) is Israel as conjugal, in an allegoric form in chapters
11 The New Leader, July 16-31, 2010
 1-3 and passes on to paint it in c h . l l as maternal
YHWH plays the role of a f e m a l e tutor in bringing
up the little one or baby Israel (Hos 11:1). He may
be thought of as a school-mistress or a nurse or a
mother training the infant Israel in the alphabets
of covenantal religion with all its responsibilities
and obligations. The expression 'My heart recoils
within me' (11:8) may possibly refer to the pangs
of child-birth.
This Hosean idea is continued in Jeremiah
(c.625) where in ch.31:22, in t e r m s t h a t
completely o v e r t h r o w patriarchy, Jeremiah
affirms, that 'the Lord has created a new thing on
the earth, a woman encompasses (the term
'tesobeb' means to surround) a man! The woman
enclosing or encircling the man is YHWH himself.
In her (his) maternal womb YHWH nourishes,
sustains and redeems Israel.
Deutero-Isaiah (c.SSO) surpasses all in the
use of feminine imagery, especially mother-image
to portray the tender love of YHWH for Israel.
YHWH is like a woman in labour pains with an
ardent and passionate love for her (his) people
12
(42:14-16). Elsewhere he paints Gods love in the
strong of expressions, breaking t h r o u g h all
reserve, through the picture of the 'baby - Israel'
sucking at the breast of YHWH - mother (49:15-
16; 66:12-13). In a f u r t h e r picturesque way,
YHWH is portrayed as carrying Israel in the
womb and then all through the course of their
life (46: 3-4, 63:9, 66: 12-14), as idols of the
Gentiles have been carried on as beasts of burden
(46:1-2).
Thus all the three prophets have been so
forthright in their portrayal of YHWH through
feminine and maternal imagery that the dialogical
bias of any patriarchal and misogynic society must
stop to ponder and question the paternalistic
patronizing of a 'father-God'.
c) In the Wisdom Literature, especially in a
few of the Psalms, God is portrayed in a delicate
feminine imagery. In his relationship to Israel
YHWH is not considered as a casual acquaintance
offering a perfunctory help to her, but as a dutiful
nurse or mid-wife who took her from the womb
and laid her on her mother's lap (Ps 22:9-10).
The proponents
of patriarchy
have depicted
this Spirit
cis a mole,
which is followed
in mute acceptance
by people all over.
But is this true?
Is this
to be accepted
without any protest
or even murmur?
The New Leader, July 16-31, 2010
 Cover Feature
The expression 'My heart recoils within me'
may possibly refer to the pangs of child-birth.
This picture of God as a dutiful nurse is carried
over too in Ps 77:17-18 where the psalmist avows,
"O God, from my youth you have taught me"
(like a nurse or a schoob-mistress). This imaging
of God as a mistress (Ps 123:2) who supplies all
the needs of the child-Israel,' is also intended to
arouse her reliance and confidence in God. As a
climax among the Psalmic portraiture comes that
of a mother who keeps in her bosom Israel her
weaned child in a state of profound contentment
(Ps 131:2).
Now, the 'Song of Songs' which is a
affirmation of rightful equality of woman with
man, sings of the harmony between the two sexes.
Not only is this equality acclaimed in the use of
the formula 'my beloved' by both the partners in
many instances (cf. 1:13-14,16; 2:8-10,16; 5:4-
6,10; 6:2-3; 7:10-11; 8:14), but also there is no
m a n i f e s t a t i o n in the whole song, of male
superiority or female inferiority. All in all the bride
emerges even superior to the groom!
Family, both in the Proverbs (8:23-31) and
in the Wisdom of Solomon (8:2-9), Wisdom is
called 'a daughter of God' through whom God
13
mediates the work of creation and 'an architect'
working by the side of God (Wis 8:2; Prov 8:31).
W i s d o m Books are thus in an u n b r o k e n
continuity with the Torah and the Prophets in
portraying 'the feminine face of God.'
Conclusion
In the light of all these feminine applications
to G o d in the OT, one begins to suspect if
patriarchy has n o t been o v e r i m p o s e d on
matriarchy in the OT in general. From the above
survey of female imagery and feminine role given
to God, it is more than clear that inspite of the
patriarchal mores and male superiority displayed
in the over-all scenario of the OT, we may not
brush aside or relegate women in the Bible to an
inferior, secondary, hence, derogatory status. If
the God of the Bible is both 'Hesed' and 'Rehem/
she/he is then manly (steadfast, unconditional
love) and much more certainly womanly (tender,
compassionate, sympathetic, kind, loving and
involving).
R.J. Raja, SJ, who is a well-known biblical scholar,
resides at Dhyana Ashram, Chennai, T.N.
The New Leader, July 16-31, 2010