LOVE AND MARRIAGE

02. The double ring ceremony and substitution of either a marriage certificate or an egalitarian ketubah for the traditional one are among the most obvious examples in the wedding ceremony.

23. Maslin, Gates of Mitzvah.

24. Eugene Borowitz, Exploring Jewish Ethics, as cited in Laura Levitt, Jewish and Feminist: The \Ambivalent Search for Home, p. 75.

Eugene Borowitz, Renewing the Covenant(Philadelphia, 1991), Passim.

26. Eugene Borowitz, Exploring Jewish Ethics, as cited in Levitt, Jewish and Feminist, p. 79.

27. Judith Plaskow,“Toward a New Theology of Sexuality,” in Christie Balka and Andy Rose (Eds.), Twice Blessed: On Being Gay and Lesbian(Boston, 1984), p. 144.

28. See Ruth 1 and 1 Sam. 18.

29. For discussion of this text, see Adler, Engendering Judaism, p. 156-67. The culmination of the passage is, according to her, nothing less than a prophecy of“a time when marriage will not be a relationship of master to subordinate, owner to property or omnipotent giver to extractive de­pendent.” In a striking parallel to the hopes of contemporary ecofeminists, the prophesied resolution of the war between the sexes is to usher in a new covenant of universal harmony, pp. 165-66.

30.: This text is often added or substituted for Harei at mekedushet li be taba’at zo kedat Moshe ve Yisrael. David Polish(Ed.), Maaglei Tzedek, Rabbi’s Manual,(New York, 1988), p. 54. See Adler’s discussion, Engendering Judaism, pp. 165-66.

31. See Adler’s discussion of the translation of Blessing No. 4, p. 158. 32. Ihave deliberately used the term halakhah rather than the halakhah to indicate that halakhah

hi monolithic, and that although some would deny that Reform is a halakhic movement, a good ase can be made for a Reform Halakhah.

33. Judith Plaskow, Standing at Sinai Again(San Francisco, 1990), p. 145. 34. Adler, Engendering Judaism, pp. 183-87.

5. Adler, Engendering Judaism, citing Philip Birnbaum(Ed.), Siddur(New York, 1949). 36.

Ibid., p. 181.

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