#i also like the g-d/g-dself pronouns……

[lepertamar]

why am i awake? sometimes i have the luck of having another insomniac awake at the same time i am. anyway i’m unsure if i ever quite noted the immediacy of the placement/transition between sarah laughing and g-d going ‘oh a challenge? u think i can’t? i will!!’ and sarah getting afraid of It and lying to please It and g-d well….letting it go surprisingly politely but still needling her a little with ‘yes u did!’ and her not answering <—> g-d going ‘hm should i tell abraham what i’m doing…..🤔🤔’ ‘ohhhhh to any of you listening….! what if i…….destroyed sodom’ to abraham taking the challenge……it’s a completely united scene of g-d getting excited about sarah challenging It and her failing to challenge It further and g-d being disappointed and turning to bait abraham into challenging It and abraham doing so successfully …. i took out the rest of the chapter showing abraham arguing g-d down in steps of 5 until ‘i will not bring ruin, for the sake of 10’ bc it was long, but it was a struggle bc the sheer length of the back-and-forth is so…….idk u can imagine them getting closer and closer as abraham gets more and more into it. idk if any of you know a jewish guy who talks in a manner exactly like this, but i know multiple and the image is clear as crystal

[cgi-heart-eyes]

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[benevolentbirdgal]

so while some Jews do use they for Gd (or intentionally mix in she or they with he, or use something like G-dself instead of a conventional pronoun), the masc pronouns seem to be most common alongside male gendered words like king, father, or groom.

This isn't necessarily reflective of a deep commitment to Hashem as explicitly male - many Jews, including traditional communities and texts, see Gd as both/neither male and female, or outside that paradigm all-together. Descriptive maleness is a literary tradition, but not a theological commitment. Like we might use pronouns and human words that are gendered to describe Gd, but we don't really conceive of Gd having a physical form or being limited to one aspect of our human experience.

Male pronouns and translations are common, but I think it's important to consider how the (ancient/biblical) Hebrew language works - no gender neutral pronouns, many words we might have a neutral for in English are gendered. [there are people trying to do gender neutral stuff and nonbinary stuff in modern Hebrew, which is cool but not really informing most people's theology].

For example, beyond the pronouns, in Hebrew, the word for parent and father is the same (mother is a different word), same of king and monarch (queen is different). So in *most* texts you'll see male words and pronouns, but that should be considered linguistically in addition to theologically.

There is also the concept of the divine feminine - the shekinah, that is also part of Monotheistic Jewish G-d, and you could go down all sorts of rabbit holes about G-d's Gender in Kabbalah.

HI, I am surrounded by a Chabad Jewish perspective and as you are converting I was wondering if you would mind responding to what I think so that I could gain another perspective:

G-d using it/its pronouns

are we not told to not compare G-d to man? Why would we refer to G-d as masculine?

Thank you for Ur time :3

i have nothing to say on this topic so i'm passing it on to my jumblr friends!

[a-kosher-dunk]

I recently attended a Jewish-Muslim study session, and it was one of the best spiritual experiences I’ve had so far.

The premise was that we would look at the depiction of the Exodus narrative in both the Torah and the Quran. Everyone took a seat at a table with three or four other people, and each table got the same set of texts to look at. The study session was further subdivided into topics, such as “Women in the Exodus” or “Moses and the Burning Bush.” Each table picked a topic to focus on.

The event wasn’t 50/50 Jewish/Muslim – more like 60/40 skewed towards the Jewish side. But each table had at least one Muslim person to give a Muslim perspective, and clergy from both faiths were present to answer any really tricky questions.

Here’s a thing I didn’t know: I had assumed that the Quran contained a direct translation into Arabic of the Book of Exodus. But it doesn’t! It has a different version of the story, with different emphases and sometimes entirely new subplots! For example, in the Quran’s version of Moses trying to convince Pharaoh to [Prince of Egypt Moses voice] “Let my people go!” there’s a subplot where Moses attempts to persuade Pharaoh to convert to the Israelite religion. The explanation is that if Pharaoh accepts the new faith, he’ll also begin acting more ethically and won’t want to oppress the people who share his religion. The people can be freed without any need for plagues and destruction. The plan fails, but this is a fascinating version that I had never heard before.

There was, inevitably, some mutual bafflement. For instance, in the Quran, G-d refers to G-dself with first person plural pronouns (“we,” “our,” etc.). This struck the Jewish participants at my table as vaguely polytheistic. I pointed out that “Elohim” is a name of G-d with a plural ending, and we don't call that polytheistic. Not everyone was satisfied with this comparison, but the rabbi who stopped by our table thought it was a good point.

At another table, a Muslim woman was surprised by the hesitancy Torah!Moses expresses at the Burning Bush. Why didn’t he accept G-d’s mission right away, like in the Quran? Did he doubt G-d’s ability to free the people? The Jewish side of the table took the view that Moses doubted his own ability to carry out the task, rather than doubting G-d. Moses’s humility is attested to in both the Quran and the Torah, so this explanation made sense to all concerned.

Halfway through the event, we took a break for prayer. Muslims who wanted to pray did their evening prayers, Jewish people who wanted to pray recited the Maariv, and people who didn’t want to do either went and got more food. One Jewish man started to ask the Muslim group if they had enough people for a minyan, then caught himself and laughed. Others laughed too, amused at the blurring of identities. It was a good start to a very good prayer session.

In recitations of the Maariv that I’m used to, there are periods of silence for introspection.  There were periods of quiet in the Muslims’ prayer too. But these moments of quietude never overlapped. I could always hear someone praying. I don’t know exactly why, but this affected me powerfully. We all faced in the same direction: the Muslims towards Mecca, the Jews towards the Torah. We’d just spent an hour discussing a story of “mixed multitudes” coming together and uniting against oppression. The sound of prayers rose and fell, with first one group’s voice, then the other predominating. I don’t know Arabic and I’m guessing most of the Muslims didn’t know Hebrew. But there we were, united in prayer.

I’ve described myself as “functionally an atheist,” because I don’t think G-d interferes in human lives. I don’t think prayer objectively does anything. But I do believe in people and the good we can do together, and sometimes my hope for humanity feels so powerful that it turns to worshipfulness. Moments of unity make me think of the oneness of G-d, and by extension, the oneness of people, when we choose to embrace it.