Dr. Orit Avnery, Liminal Women: Belonging and Otherness in the Books of Ruth and Esther (Hebrew), Shalom Hartman Institute, Jerusalem 2015. 203 pages.
Abstract
The book "liminal women" explores the literary intersection of the books of Ruth and Esther, predominantly analyzing the nature of the protagonists, Ruth and Esther. The imaginary meeting of these two unique and fascinating characters, who fluctuate between vulnerable fragility and determined inner strength, seems potentially invaluable and full of possibilities for renewed discourse on each of the works. What would happen if Ruth and Esther could step out of their books, rooted in diverse surroundings and placed in different eras, and meet on a road between Persia and Bethlehem? Would the two women share the challenges they underwent, their relationships with the men of their world, their experiences as foreign women in an unfamiliar environment? Would they speak of the inner strength required to take action within their realities; of their feelings of accomplishment, of exclusion, at the end of the road; of their place in the stories of the Jewish people? What would Ruth and Esther find in each other's eyes? How much difference and which similarities? What could each learn about herself from her reflection in the other's eyes? And what would they take back, to the Persian palace; to the house in Bethlehem?
The book "liminal women" explores the literary intersection of the books of Ruth and Esther, predominantly analyzing the nature of the protagonists, Ruth and Esther. The imaginary meeting of these two unique and fascinating characters, who fluctuate between vulnerable fragility and determined inner strength, seems potentially invaluable and full of possibilities for renewed discourse on each of the works. What would happen if Ruth and Esther could step out of their books, rooted in diverse surroundings and placed in different eras, and meet on a road between Persia and Bethlehem? Would the two women share the challenges they underwent, their relationships with the men of their world, their experiences as foreign women in an unfamiliar environment? Would they speak of the inner strength required to take action within their realities; of their feelings of accomplishment, of exclusion, at the end of the road; of their place in the stories of the Jewish people? What would Ruth and Esther find in each other's eyes? How much difference and which similarities? What could each learn about herself from her reflection in the other's eyes? And what would they take back, to the Persian palace; to the house in Bethlehem?
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| Dr. Orit Avnery |
The two books share one prominent characteristic: these are the only two biblical works which are named after a woman, and relate the story of a feminine protagonist. This detail alone does not provide sufficient justification for a comparison of the books, since ostensibly the worlds of Esther and Ruth could not be farther apart: they are rooted in diverse geographical, cultural, and social settings; and the writing style is dissimilar, as is the general atmosphere of each of the narratives. Thus, very few traditional and modern scholars considered the possibility of a comparative reading of these books.
This book intends to explore whether the two Megilloth share a common theme which relates to the fact that a woman stands at the core of their deliberations; whether this seemingly external characteristic might contain internal attributes which might link the Megilloth, perhaps even contributing to a better understanding of each individual work; whether the literary fact that a woman plays such a central role in the narrative is imminently significant to the read of each of the Megilloth. Predominantly, this book aims to conduct an intertextual reading of the two Megilloth, for the purpose of examining insights which arise from reading the books side-by-side.
This Book attempts as well to uncover the themes shared by the two Megilloth: the concept of foreignness and difference as it relates to the illusive border between "us" and "them", as well as the dialectic tension between center and margin from the perspective of gender, society, and nationalism. This challenge is the foundation of our comparative reading; the thread which weaves each book internally and simultaneously ties the books together. The books are therefore explored through the ways they confront the themes of difference and foreignness. These themes might be viewed as part of a broader issue explored in the two books; the challenge of forging national identity through relating to the "Other". This link provides the echo of one book while reading the other. The exploration of these issues makes the study a fresh perspective and a new link in the history of commentary on the books.
Another thread linking the two books is their correlation to the monarchies described therein. Each of the books connects to one of the Israelite monarchies: Ruth is said to be the matriarch of the dynasty of the House of David, while Esther is linked with the dynasty of Saul.
The first part of the Book, offers a "dual reading" of each Megilla individually, while focusing on the theme of foreignness and difference. Each of the books can be read with a double meaning, and in a contradictory manner. The reader is thus faced with two alternate readings. This type of analysis, which is more open and more thrilling than usual, allows the reader to delve more deeply into the complex reality reflected in the text. The reader can detect the dual reality, and the bigger picture supporting various readings and the various links connecting them. The conclusion of the narrative does not demand a choice between the two alternate readings; rather, it continues to encourage both, leaving the reader with a dilemma, as well as a multi dimensional understanding of the plot. This study is based on the fundamental approach that designing the complete unit while hinting at a dual reading does not detract from the moral of the story; on the contrary, it broadens and expands the messages that lie within. Contradictions enable each voice to be sounded alone, without being distorted by the attempt to accommodate another voice.
This literary duality is best delivered through liminal minor characters, since only in those marginal places can one stand on the border of two worlds, enabling a dialectic point of view. Liminal characters can be colorful and diverse; however, one of the best suited characters for representing multiplicity and duality is on account of her liminal state is the woman. Ostensibly, since the focus of Ruth and Esther is on the theme of foreign versus familiarity, what better dual character can be found to carry the narrative than a woman? A woman is the essence of complexity; one might say her life is embedded with the unique duality of inside and out, of foreign and familiar, of exclusion and inclusion. This duality is woven into the dual-read motif which the text demands. In correlation with this purpose, Ruth and Esther do not only discuss women; they are, in fact, "feminine texts", in other words, dual texts. Placing a woman in the center of the narrative enables and encourages (and perhaps requires) a dual-natured narrative. There is insufficient information to determine whether a woman authored either of the books; however, the prominent and typical characteristic of duality is so dominant in these texts, that the reader feels she is reading the character of the woman herself, rather than a story about her. Ruth and Esther are feminine works not because of the possibility that they were written by a woman, but because of the content they represent – content which fundamentally relates to duality. A woman, out of life experience, can tell the tale of two battling powers; a woman can reveal the story of the "Other", or the marginal; a woman can be categorized in two different groups, since in her daily reality she routinely shifts from one group to the other.
This reading underlines the necessity to use feminine characters in this narrative. Apparently a woman, who represents an inherent duality, is able to tell a story with two contradictory conclusions. A woman can contain two opposing qualities and sustain voices which cannot live side by side in another setting. In general society, a woman symbolizes the stability of the house, the potency of the womb; but she is simultaneously regarded as an outsider, as marginal. These contradictory roles provide the woman with the power and vitality of complexity, and the creative, seemingly impossible ability to live in contradiction.
This part includes two chapters, each devoted to one of the books. The first chapter presents a dual reading of the Book of Ruth, exploring two possibilities regarding her acceptance into the Bethlehem community. According to the first possibility, the book relates the story of one woman's journey toward a community which excludes her and rejects her due to her foreignness. The narrative explores the possibility of breaking boundaries; of a woman's amazing ability to promote a process of change, sound her voice, and express her needs. This is the story of a unique friendship between two women who disengage from the patriarchal context of their existence and relationship, and create a true connection, one which can withstand severe challenges. This narrative consciously pulls the margins into the center of society, production, and text.
According to this reading, it is in fact Ruth's difference that provides her with the power and ability to dissipate the boundaries. Through her actions, Ruth undermines accepted social conventions, and binds herself to a dynasty of women who dared to break through, and walk the fine line between acceptable and unacceptable, in order to realize their objectives. She is therefore a link in the chain of foreign women related to the house of David, who became central enablers of growth and maintenance of the royal dynasty. The marriage of Ruth and Boaz enabled the creation of a national dynasty.
However, the Book of Ruth provides a much broader scope than the history of the house of David alone. Ruth was willing to cross political, cultural and social boundaries, thus proving the flexibility of these distinctions. Ruth challenged the people of Bethlehem and Jewish society as a whole with the redefinition of the boundaries of identity. Ruth is the story of a gentile who was blessed by God's chosen people. The book implies that merging with the threatening foreigner is in fact the foundation of growth and continuity.
This is indeed an optimistic reading, one which deliberately ignores information in the text which can be construed as part of an opposing trend. Therefore, the second part of the chapter puts aside all previously offered insight, distinction, and perspective, in order to make room for another viewpoint and essential experience which exists in the narrative. This reading highlights the enlisting of women for the important patriarchal purpose of birthing an heir. The value of women, in their eyes as well as others', is measured by their ability to bear sons and thus create continuity for the name of the husband at their side. The women internalize the fact that their place and position in society is based on their motherhood. The narrative preserves the status of men as policymakers and designers of society and its values. Therefore, the public domain belongs to men. As a result, the only time and place for women to act and influence society is at night, in the dark, in hidden places, through cunning and unseemly methods. The narrative simultaneously preserves the traditional role of foreign women as seducing and sexually daring. Therefore the deprivation of motherhood and duties of motherhood are attributed to Naomi, instead of Ruth.
In this reading, the book encourages the exclusion of strange women who wish to be absorbed into the Judean community, preventing Ruth from being organically integrated. Foreign women are regarded suspiciously and kept at a distance; they are perceived as sexually manipulative and a dangerous influence, certainly no role model for the daughters of Israel. Similarly, Ruth's Moabite origins threaten the community of Bethlehem, preventing her from becoming an integral part of the royal dynasty. She will have to disengage from her culture, but even after this sacrifice her child will have to be raised on the lap of an "authentic" Jewish woman. This reading reveals a society's trepidation when faced with the "Other", the stranger in their midst; when faced with the attempt of a marginal person trying to move towards the center. The character of Ruth represents all of society's rejects, who are in need of protection they do not receive from society. The attitude toward Ruth is one of rejection and exclusion, and she remains detached and foreign.
The conclusion of the chapter will present the assertion that the Book of Ruth is a literary work which gently regards the "Other", the foreigner, the marginal and the outcast. The protagonist is the most foreign character (a Moabite), and the center is the most central (the dynasty of the House of David). On the panoramic backdrop which lies between these two, the narrative discusses the complex question of identity and boundaries: How does one create a separate identity, and keep that identity. The story is not the story of Ruth alone; it is the story of society's identity and boundaries. The two voices sounded in the book exist side by side, challenging one another. But the Book of Ruth stands out due to the way the voices integrate and intertwine, since two voices in Ruth do not only represent the dilemma; they present a path to a solution. Despite the contradictory voices, Ruth sounds a harmonious melody, which sets the reader at ease. The book ends with a birth, with continuity and kingship. This culmination retrospectively marks the narrative as one leading toward growth, and the possibilities of the future. This ending enables a harmonious reading of the two voices simultaneously sounded in the book, despite their contradictory tones. The Book offers a complex resolution which relieves and neutralizes the tension. The dual reading of Ruth outlines the boundaries of resolution, demonstrating that deserving individuals can be included, and society in fact benefits from their inclusion. The tight weave of the two possible readings and the dialectic nature of the book confirm that change is not sudden, but slow and careful, restrained and watchful, balancing various forces of reality.
The second chapter of this part discusses the Book of Esther, and its portrayal of ethnic distinction through the outline of gender distinction. Esther's character contains both distinctions simultaneously; therefore, her story demonstrates the height of marginal challenge. Here too the discourse regarding foreignness is presented through two parallel channels. One reading presents an uncompromising hierarchal world, which, with the exception of slight digressions, insists on keeping each group in its place, within the social status by which it is categorized. There is hardly room for social mobility; minorities remain marginal, and are constantly at risk. This reading presents foreignness, of ethnicity and of gender, as a real and insoluble state of distress. Esther has not advanced at all by the conclusion of the book. She remains captive in the king's palace. Her cage is golden, but a cage nonetheless. From an ethnic perspective the moral of the book is that the Jewish people cannot exist in exile, just as a woman is limited to an excluded, obedient, and passive existence. Ostensibly, Esther presents a correct model to deal with her distinction, through careful integration, slowly unraveling the boundaries surrounding her, while under the surface a voice calls to remove the masks and allow the truth to be revealed. The Book offers no lasting alternative, since from this perspective there is none for the reality of marginal minority groups. The narrative reveals that there is, in fact, no chance of change. All attempts to change reality –by Vashti, by Esther, by Mordecai – were unsuccessful, since boundaries of gender and ethnicity cannot be undermined. If you are different – you are destined to remain as such. Either you are expelled, or always have the threat of death over your head. The narrative leads to redemption; however, this was only achieved due to the hiding of Esther's identity. Mordecai's distinctive identity, on the other hand, only complicated the lives of the Jewish people. The narrative concludes, then, that maintaining a Jewish lifestyle in exile is dangerous and uncertain. Of course, this reading does not utilize all possibilities in the rich text. The second part of the chapter reveals an opposing perspective.
The alternative reading reveals the story of marginal groups which undergo a process of personal change, finding within the strength to become a leading and steering force, and even finding acceptance and being welcomed into the folds of centrality and leadership. This optimistic approach leans on the perception of flexible boundaries; a deeper look will reveal a thin partition, which could be crossed naturally using some creative thinking. This perspective differs fundamentally from the previous reading, since it is based on a different perception of reality. This reading views boundaries as far more fluid; the characters are able to engender a process of change which undermines the boundaries of gender and ethnicity. The liminal space is broad, with various possibilities for movement in and out. Society is more dynamic according to this reading, and a deeper look reveals that the seemingly rigid exterior is flexible and susceptible to change on the inside. If Esther's character represents the Jewish nation, her personal journey is reflected by the Jewish people and affects their formation as a minority group. Just as Esther succeeded in freeing herself from her limitations, the Jewish nation has the ability to release itself from the difference imposed upon it, and from the distinct identity by which it was previously defined. The Jewish nation, mirroring Esther, is described in the book as undergoing a process of change and integration, of movement and mobility, toward the general culture in which it dwells. The book enables the notion that Jews can live a full personal and communal life in exile. There is no need to disengage from local culture. According to this reading, not only does the book enable a safe Jewish existence in exile; it designs the boundaries of society as a whole as flimsy and weak. From the perspective of gender – men and women shift between various roles on a need basis as a reaction to the challenges of reality. Women may take action and influence, lead and initiate, if only they desire to do so. Men, on their part, are willing to be led and directed. However, on a deeper plane, when it comes down to nationality and ethnicity – the relationship between the Jewish people and the surrounding foreign community is dynamic. The book culminates in the ability of the Jewish nation to live a harmonious life with the monarchy, opposing the nationalistic philosophy which favors returning to the homeland and separation from foreign society. The Book of Esther looks outwardly, toward foreign culture and existence, while believing in coexistence with a society which rejects rigid boundaries, and welcomes fluidity and diplomacy.
Even according to this reading, the Jews are faced with danger; however, the danger is assimilation and a blurring of their unique identity, in a culture which is willing to accept and embrace them, rather than an existential danger to their lives.
The chapter concludes with the assertion that the book, mirroring the story of the Jewish people in exile, describes the Jewish people as the "Other" facing foreign rule. The existence described within and the messages of the text are complex and therefore vague. The Jew living a temporary existence in exile lives in fear of the moment of extinction in the worst case, and expulsion in the best. In this existential anxiety it is hard to imagine living life, building, birthing, and creating. Nonetheless, the Jew in exile wishes to find a link to his place of residence, a feeling of belonging, and becoming part of the surrounding society, due to his recognition that the temporary situation might be long-lasting. Additionally, in order to ensure his existence he tries to reach influential positions in the court of a foreign monarchy. Thus a tension is created between the impermanence which accompanies his unique Jewish identity and the loss of that identity due to the desire to integrate in order to ensure existence. This tension sets the tone for writing the Book of Esther. The dual narrative reflects the duality of existence in exile, where the Jewish people live and develop in an unnatural setting. On the one hand, the narrative describes a difficult, even cruel reality, providing no long- term solutions for the gender issues (which are symbolic, since the woman represents the Jews in exile) or for the ethnic issues. In a parallel vein, the narrative reveals a revolutionary success, which forges a path for those who follow. Both narratives exist simultaneously, side by side, since there is no way to describe life in exile from one perspective. Existence in exile will always include the duality of living in two worlds. There is no harmonious solution for this tension.
The second part of the Book provides an intertextual discussion of the two Megilloth, while presenting similarities and distinctions. Comprehensive and meticulous research of intertextuality between these works has not yet been conducted; therefore, this chapter offers an original reading of the texts. The books of Esther and Ruth "converse" on several levels: on a textual-formative plane; on an ideological plane; and on the level of topics, themes, and motifs which are the connective tissue between the two works. The dialogue is possible by virtue of the meeting points where similarity or mirror-imaging are found. Similarity and contrast both contribute to a combined reading of the texts, since our focus is intertextuality and not inner-biblical interpretation. This study does not discuss whether the authors of the books knew one another, and whether they influenced or argued with each other. I expect the extensiveness and nature of the comparisons will convince the reader that these texts warrant such a reading. It is hoped that the contribution of the links to a fresh interpretation of the books will leave no doubt about the relevance of the comparison itself.
The axis connecting the two books, as is revealed throughout the chapter, is that of social, gender, and cultural tension between center and margin, and the dialectics between these extremes. This is the common theme shared by the two books, and the platform for a comparative reading later on. Both books deal with the gender conflict – a woman's struggle in a patriarchal world - in a similar manner. Contrarily, they confront the national conflict from different angles: the Jewish people in the Book of Ruth are represented by the majority population in their own land, while in the Book of Esther the Jews are a minority, surrounded by a foreign population, far from its homeland. As a result the books face opposite challenges: in the Book of Ruth the challenge is whether to accept and include Ruth the Moabite who wishes to join the Jewish people, an issue which relates directly to the question of creating and maintaining Jewish identity. Conversely, Esther symbolizes the Jewish people through her feminine foreignness, and the challenge is to keep a separate national identity while in a minority position, without endangering the physical existence of that minority.
At the conclusion of the exegetical journey, the narratives are viewed as though through a kaleidoscope, collecting shards of mirrors and shades of colors to create a complex, dynamic account, which can sometimes be deceiving; but is always interesting and rich with perspective. A comparative reading enables fresh insights regarding the content and purpose of the two books: Ruth and Esther. A joint reading of the books reveals the fact that Ruth and Esther both include the narrative of the Jewish people while faced with diverse and changing realities. Each of the books touches on the issue of relating to the "Other" and maintaining one's identity in a dual manner. Ruth tells the dual story of her inclusion and exclusion; Esther tells the dual story of the possibilities of social mobility, both for women and for ethnic minorities. This study maintains that the duality suits a story centered on women.
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