Transcript
Speaker: Hi there, and welcome to Red Tent Midrash. We're a mystic, a pilgrim, and a storyteller, gathered to ponder the feminine themes of the Bible.
Speaker: We are women who nurture a love for our faith, even as we grapple with reclaiming scripture from traditionally male and religiously charged contexts. We three are writing books and curating experiences that connect women to themselves, to one another,
Speaker: and to the divine as they live their stories. This podcast is a safe space where we commit to keep learning together. We invite you to join us.
Speaker: Hello again. hello So today we are picking up on our last episode on identity and we're talking about presence. And we have chatted offline as we reflected on our identity episode. We recognized that it was a little bit different, that we were talking holistically about God.
Speaker: it took us to space that felt a little more abstract, a little more just like big picture, not bad, but we just recognized that as we're thinking about presence, And sort of the Israelite response to meeting Yahweh and coming to know Yahweh, we want to make sure that we ground it in some female characters who are pretty significant in modeling ways to engage with God.
Speaker: So with that... i wonder, we've all been thinking about a couple of specific women. i kind of want to put you on the spot, Beth, because you have written such a beautiful piece about Miriam, who's one of the women we want to look at today. And i I wonder if, like, we've been talking about her in this series, but, like, this feels like the moment to more, like,
Speaker: fully her weight. And I feel like to bring us into that space, we should have you kind of like bring us into the room because you've done so much work around her.
Speaker: Well, I mean, we've touched on her. So forgive us, me, for being repetitive. But I think one of the things, as I kept sitting with her story in her life, that I kept wondering about is what was going on in the in-between?
Speaker: When we first meet her at the river, when she's saving her baby brother, and then we see her again at another body of water, 40% forty Plus, 80 years have passed.
Speaker: And but like i only imagine that she stepped into some form of leadership of the people such that they readily followed her through the parting waters and readily sang and worshipped with her and Moses. there was You don't just suddenly appear on the scene as the sister of our new leader.
Speaker: And so I guess I was thinking a lot about who she became in the in the gap, in the absence of Moses. we never hear We hear of no other leaders by this point. Moses has been absent. Aaron is never called a prophet. And so who then was the leader? And I just think, wow, Miriam was probably already leading the people in some significant ways. And we've talked about in Egypt, the role of the female priestess was a pretty powerful one.
Speaker: they were in charge They prepared the feasts and the festivals and they sang and they danced with instruments that weve we saw in the museum that sound a whole lot like what she probably held in her hand in that song. And so if we know that that was true in Egypt, and that's where Miriam had been for 80 years, was she fulfilling a role that was common in the culture around them and was needed in their own you know subculture group in whatever situation they found themselves in in Egypt? And so that's that's, I think, one of the first things I'm struck by. is by the time we get to the Sinai, to the desert, Miriam is already a leader in the people's eyes.
Speaker: That even makes sense with the last time Miriam's name is mentioned in scripture is actually Micah. And it's a prophecy about God says, I gave you Moses and Aaron and Miriam as like the leaders. I should actually like quote the verse, um but recognizing that like in her own right, she was representing part of what God was modeling as far as these were the people who carried my face, who carried my voice, who taught you how to engage with me. And and they have been an example unto you even after their deaths. And so that was not just...
Speaker: Sister of the famous leader that was coming in her own space with her own heritage with the people and and really being that bridge. She's the bridge from Egypt to the wilderness. Yeah.
Speaker: And if we know that to be true, then we know that there's so much more to the story that's missing. That she didn't just disappear. You know, we she is mentioned couple of different times all the way up until her death.
Speaker: And she's always mentioned continually as a leader of so in some way, in cahoots with her brothers in some way. And so... There's so much more of her story in the desert that we don't learn about. And we just have to use our imaginations to try and imagine all of the places where she would have been as well.
Speaker: Would she have been one of the elders that got to be in the presence of God? Would she have been potentially with Moses on the mountain or right there below with Joshua? like Where else was she that we just don't get to read about, but we can imagine she was probably there?
Speaker: i'm in this moment, I'm thinking about, just as you were talking about Miriam's life, and I was like, you know she had to be, she she must have been at least eight years old.
Speaker: by the time Moses is born. I mean, to do what she did, right? I imagine her being eight, nine, 10, you know, something like that. and um And I think I was just thinking, you know, you never stop being the oldest sibling.
Speaker: Like she's the oldest. She's older than Aaron. She's older than Moses. She she is the oldest. and And there is something about what what is true about a firstborn daughter.
Speaker: And so I'm just thinking, I'm like, who
Speaker: all of what what was that like for her? i mean, this is her baby brother. and And I think about even like, Katie, I think about how you even how you engage Steve, how like the the memory and the way it is and the respect that he continues to have for you today. Mm-hmm.
Speaker: Because that age gap is, I mean, is less than Miriam and Moses, but but we're in in that vein, right? And so I think as we're talking some about who she was and how she was, this is who she had always been.
Speaker: hu Her first memories of this brother are of saving him. The first thing she knows she is, is is some sort of leader, right?
Speaker: and And she's like, she's a little girl who makes things happen. oh Makes things happen. Like follows that little, you know, arc in the in the water. Makes sure that it gets to Pharaoh's daughter. Suggests that her mom can be the nursemaid.
Speaker: Like she makes all that. She makes it all happen. So then here we are 50 years later. 60, 70 years later, probably. 80. And I'm just thinking about like Miriam's life stage, where she is at that stage in her life. She is not a young woman.
Speaker: Yeah, Moses comes back from the wilderness at 80 years old. So that puts Miriam pretty safely at 90. Let's just hold that for a minute.
Speaker: yeah she's She is the matriarch of her people. She is the matriarch of her people. She is probably, very possibly, the oldest woman in the camp.
Speaker: And you also have to hold Aaron and Moses have an interesting relationship of codependency. And I think we can see that and they sort of, they have some, they struggle with like moments of conflict.
Speaker: That is not the case for Miriam. Miriam is the one person with with Moses who's like, I am going to tell it like it is and I'm going to give it to you straight.
Speaker: And I think it's, I think it's twofold. I think she loves him and she is protective and expects a lot from him, but she also loves her people and she is not handing them over to be mistreated. Like she she has a lot of expectation for how they will be cared for as well and what is what is right and what is good.
Speaker: And so as we imagine her playing that role, And Moses has been on top of the mountain for however long, too long, the people have become unsettled and probably feel untended to maybe be scared.
Speaker: They've probably seen the thunder and the lightning of God's presence on the mountain, and they know what that means. And so they they revert to what they do what they know.
Speaker: And this is where we see the golden calf formed. And we can imagine that Miriam did play a part in that. If, you know, Aaron's the one who is blamed or who takes responsibility, but given what we've just talked about, her role, she would have been there also. And if she was playing the role of a priestess in Egypt,
Speaker: she definitely would have been there because that is how the the worship of whatever God statue they were worshiping included the song and dance and musical kinds of things done by women.
Speaker: The golden calf is fascinating. i think i've always I had always read that and just glossed by it, whatever, calf, that's dumb. And then we we go to Egypt and we realize that the golden cow the calf, the the goddess who is represented as a calf is hathor and she is one of the prime gods of Egypt, and she is the mother god.
Speaker: And it is suckling from the teats of her in the cow form that the the son of God, Horus, becomes manifest or incarnate in the pharaoh.
Speaker: So it's this whole cyclical um role that she plays in bringing God to the kingship and kind of Well, sort of bring authority bringing God's presence to the king. yeah I'm trying to say all of those things so that our listeners can put that together. Like, is that what you're saying?
Speaker: Yes. We are talking about this concept of incarnation and God's presence on earth in this you know king type role. And if that's all they've known.
Speaker: If that's all they've known, then then to imagine, and if we if I imagine Miriam there, I can imagine her there talking with Aaron, like, okay, it's just going be really important, though, that we explain that, like, this is God. Like, this is Yahweh, but but they're wanting, right? I can imagine that conversation happening because they're trying to make sense, right? They're they're just trying to make sense of how how how how do we embody this? how How do we do this? Mm-hmm.
Speaker: Yes. How do you see this? they're not far from a temple of hathor there're in the sinai peninsula that was also a turquoise mine that potentially some of them were actually working in at some point in their lives and it's punly when you look at the calendar They might have been there also around the date of her annual festival.
Speaker: And so all of that makes so much more sense when you think about the human longing that we've talked about and how how did the different gods...
Speaker: negotiate the human longing? And are they longing for presence and God's presence among them and with them? And that is what leads to this you know golden calf.
Speaker: And are they longing for a good parent? Are they longing for a mother type nurturer in choosing that particular goddess?
Speaker: um Was it just what Miriam knew perhaps in her role in Egypt? We don't know any of that. We just are left with our own imaginations. But I I do find it interesting that that all happens in Exodus 32.
Speaker: Moses comes down, breaks the tablets, goes up again, and it's in 34 where God says, I am a womb like God. And it's almost like he God is saying, i am i am like your mother.
Speaker: i am the one that nurtures you. I am the one that is with you. You do not need Hathor. It is me. I just, and who knows? That's again, just my imagination, but the timing of it all um feels curious. And picturing Miriam in that scene feels right.
Speaker: Feels like, yes, this is a place where she's written out of the story, but she probably, she was most definitely there. Yeah. And I i can imagine though The women watching her.
Speaker: Yeah. I just, am I imagine the women watching her the same way, the the same way that that we do. We walk into a room and you're beginning to take in who's who's there. And I think anytime, anytime there there are older women in a room, that they garner some fascination.
Speaker: How they're dressed, what they're saying, what they know, how they bring their presence. Mm-hmm. I think one of the hardest places where I still struggle with Exodus, like I love the stories of the women are too short and you sit with those stories and you're like, wow, there's some really incredible narrative here. What I still struggle with is there are some very bold stories of women who act intuitively, act with strength, own a moment with a lot of integrity,
Speaker: And it feels like they pay for it dearly, uniquely, you know, like Moses has these moments where he just is such a colossal, i want to say an expletive, but I feel like it's too big an expletive for this space, but he just messes up so big.
Speaker: And, and it just feels like there's so much Slack for him. and it doesn't need to be about comparison, but i feel it. I feel it with Miriam. i feel it with Zipporah. We can talk about her in a minute too.
Speaker: but it is ah it is a rough place for me where I'm like, these are women who are acting in their strength and their dignity. and it comes at a cost. I think you're taking us to a really interesting... I mean, we have a couple of places that we could go but like where Zipporah and...
Speaker: And Miriam's stories intersect. I'm thinking in this moment, though, to to tie it to Miriam, you know, me Miriam does a bold thing in confronting Moses.
Speaker: She does a bold thing and she turns leprous. And just to, I think it's possible. we we are we are headed further in lore than some readers. are We're past the most familiar stories. So just to honor the context very quickly, this is actually in Numbers.
Speaker: And there is there's a passage and fill in the the story if I misspeak, but there's a passage where Aaron and Miriam confront Moses about his wife, the Kushite woman.
Speaker: and there is disagreement among scholars. is the kush Kushite woman means a foreigner. Is this the woman that we know Moses has been married to and sent away?
Speaker: Her name is Zipporah. Or is this a new woman that he has taken and he has actually divorced Zipporah? There are a couple of things that could be true there.
Speaker: There's a lot of scholarship. I think a ah common reading that is too quick is, oh Miriam and Aaron are xenophobic. they're They're mad that Moses married a foreigner.
Speaker: And what scholarship shows in the various interpretations is actually what could be going on is calling Moses out for leaving Zipporah and marrying someone else.
Speaker: or calling Moses out for not doing his husbandly duties with Zipporah and leaving her isolated and separated from him. Both would be things that we can imagine Miriam having some really strong feelings about.
Speaker: And part of what they say in that moment is like, has God not come to us also? Can we not also deliver God's words to the people? And so they're sort of saying you have no excuse for this burden of leadership and having it negatively impact your family.
Speaker: And in that story, God's anger is stirred up and we could talk all about that. And the cloud of his presence de descend. And he says, you three, we're having a conversation right now.
Speaker: And Miriam and Aaron and Moses and God have a conversation together. And God has some very clear things to say about Moses being his chosen voice. Yes, I have revealed myself, but I speak mouth to mouth with Moses. That's what he says. And then he.
Speaker: leaves and Miriam is leprous when the cloud rises up and Moses immediately, like a younger brother goes, Oh no no no no, no, no, no. Please, please, please, please save her. Almost as if he, it almost feels like a guilty brother who knows he's been caught and called out and something has happened to his sister that is not, is not right.
Speaker: um And ultimately Miriam has seven days of sitting in a tent outside where those who were leprous were ah slightly apart from the main community.
Speaker: And then she is healed and the community goes on together. But it there is a very powerful moment where the people refuse to keep traveling without her. and they They will not leave without Miriam, without their priestess.
Speaker: It's interesting. So it again, it's like, and we and we can't know why. how How it gets interpreted though is fascinating because what what you watch happen is that Moses and Aaron are both quick to beg God on her behalf.
Speaker: And not to go to her, Miriam, if you just repent, I'm sure God will be gracious with you. No, it's almost like they know something. It's almost like, a ah like don't please Right. Please. and and And the Lord's word, the Lord replies to Moses and said, well, if her father had spit in her face, would she not have been in disgrace for seven days? I don't i don't know what to do with that either. Like, what what is that? I'm sure there's some ancient Middle Eastern practice that I did not research for today about what the you know what the the meaning is behind that. you know Because in one sense, it's God saying, she's my daughter.
Speaker: If I'm using my mid-rashic imagination, and if I'm also thinking about some things I got punished for when I was about 13 years old, it's not that I was wrong.
Speaker: Right. It's that I said it in a way that didn't honor the respect of my father. And I can't imagine a fiery Miriam who had been welcomed by a womb-like God,
Speaker: And actually did walk right up to that line and go, no, he's not doing the right thing. And God going, i am God. Like at the end of the day, i am still God. And you're not, you're not wrong, but you're coming in hot.
Speaker: Like, ah yeah, I can imagine that. Well, again, how do you be in relationship with him? What does it mean to be in relationship with God? i mean, he didn't strike her dead and leprosy wasn't forever.
Speaker: No, and I feel like whatever that spit metaphor, that sounds like a Jewish dad who's like, you speak to me that way, I so i spit in your face. Like, for seven days.
Speaker: but we None of that. yeah And it's the bodily fluid that makes her unclean for seven days. That's so hilarious. I love, though, the picture in this whole story, whatever way you shape it, there's some sort of bond or connection that Miriam and Zipporah must have.
Speaker: Yeah. Because it it is a picture of Miriam standing up for Zipporah. Well, which then like takes takes us back then, right? Then we we we come back for the story before this.
Speaker: Yeah. And welcome to the story that no one has preached from a pulpit ever. Ever. Because it is so confusing. It's so wild. Yeah.
Speaker: it it is It is. It is. wild. i I spent quite a bit of time. Honestly, aside from Will Gaffney. and what she's written about in Womanist Midrash. and then And then I really did like ah how Tikva talk talks about Zipporah and about this scene. But other than that, ah like there is not a lot. I found myself on this. is My new favorite place on the internet is the Jewish Women's Archive.
Speaker: full full of thoughts do you want to tell the story because I guarantee if people didn't know about leprous Miriam they do not know about four-skinned Zipporah four-skinned Zipporah oh my gosh that's great I mean I can go the story is in Exodus 4 and you know if you if you go read it it's it's a it's a wild story so here it's on the way On the way to the night lodging, God confronted Moses and sought to kill him. Zipporah took a flint and cut off her son's foreskin, touched it to his feet, and said, for you are a bridegroom in blood to me.
Speaker: He let him be. Then she said, a bridegroom in blood about the circumcision. Welcome to the story. This is on the way to moses Egypt. Moses has not returned to Egypt.
Speaker: Moses has been under the care of Zipporah's father. Mary Zipporah. The priest of Midian. This is where, while he has been shepherding sheep for Jephthro, the Midian priest,
Speaker: He meets God, Yahweh, who says, you are going back to Egypt. And and so Moses takes his wife and his sons and. and And he's going to bring them back to Egypt to go do what God told him that he's supposed to do.
Speaker: And apparently God meets him on the way with God or or is it, you know, one of the Lord's angels? We don't know, but there's the this this sense, you know, the Lord sought to kill him. Who is him?
Speaker: Sought to kill Moses? i Sought to kill their son? i It feels unclear, ah most likely Moses, but we don't know why. But Zipporah knows why.
Speaker: Zipporah knows why. She knows something of how her husband has disobeyed God.
Speaker: And we get no background to it at all. there's there's There's no place to find it. But she instinctively, I mean, it it feels like it's just so fast. She grabs the flint and she circumcises her son. and And that was the answer.
Speaker: Which incidentally is an act performed by the priest. Oh, there he is whole yeah i on' the there's a There is tons of rabbinic midrash that that was written about this and conversations that this provoked because ah she's the only woman to ever circumcise. So it it produced this question of like,
Speaker: Can women circumcise? Is that, is that, you know, a legitimate, a legitimate thing? now It's interesting where it falls, like right after there's this,
Speaker: basically this prophet God is foreshadowing like what is going to happen in the last plague where he takes the firstborn sons. And what we will come to know is that the Passover, covenantal relationship with blood of sparing all the Israelites will, will happen.
Speaker: And so right after that, We get this weird story inserted where Zipporah is the one in some ways enacting this covenant belonging type of scene and with blood. And it's just interesting that the where it comes.
Speaker: When it's like, does she know the story? does she Did she her father? through her father the The story of circumcision out of the Abrahamic covenant.
Speaker: is Is that something she knew? Isaac was circumcised and so was Ishmael. So you just have to wonder. It's like she knew their son wasn't circumcised. God's angry. It's probably this. woof
Speaker: i'll Take care of that. And then she becomes the fourth woman. And I love this about, is it Tikva who writes about this? Or also Wilda? I think it's Tikva. Writes about the the fourth woman who saves Moses' butt, basically.
Speaker: Totally. We have his mother, we have his sister, we have the daughter of the Pharaoh, and we have now his wife. And i I think for the women listening, I mean, you know, I think I wonder, you know, what what their awareness is of their own places and their own stories where they've they've instinctively known something.
Speaker: They've instinctively known something that needed to happen, whether it's on behalf of a husband, a father, a brother, like, you know, whoever, someone in your care, and you knew what to do and you did it and you're not heralded for it.
Speaker: It's just a lot. It's left as as as this kind of a weird story that we kind of don't talk about. Just like Miriam and leprosy, that doesn't get preached either. No. And so these end up being the stories, these these end up being stories that fall in a category. they get They've been framed in such a way that they're part of the the narrative that has been so prevalent around women being problematic.
Speaker: Miriam's got leprosy because you know she questioned Moses. And Zipporah is this you know Midianite woman and you know we don't know what to do with this scene.
Speaker: So we just don't talk about her. And later in Numbers, we'll have this whole war with the Midianites because of the Moabites. And it's all about the women.
Speaker: Right. And right how the women will be blamed for full-on genocide. Yeah. I mean, i think what was then is now. ah you know The themes that we're talking about with these with these women and the things that they the things that they did, the things that they were known for and the things they were never known for, the things that are missing, these are our stories too. These are our stories too. And I i love that. I think Tikva talks about, and Katie, you you referenced this, I think, in our very first episode, but where she talks about but that for the women, women were so, these i'm gonna this is my paraphrase this is because I'm not going to find the time to like, you know but but this idea that that women were so familiar with oppression
Speaker: They were so familiar with having their voices taken away. They were so familiar with being powerless and they learned to be resilient inside of it. And so then the women find themselves out in the wilderness.
Speaker: What else is new? There's a resilience inside of them. Because despite the fact that as a nation, you know, the Hebrews had been enslaved, but inside of that, there's the presence of patriarchy and the minimizing and the diminishment of women that was true before they were ever enslaved.
Speaker: And this feels like it's true for us today, too. i think it it would be really good for for women to start to tell the stories of their own resilience versus trying to manufacture or demand stories about resistance or how we overcame or how we this or how angry we are at the men or blah, blah, blah, blah. It's all very boring. To me, it's very boring because I think the stories of our resilience And and what that means about how we've been formed and and to the question like last week that we were touching on around identity, like who are you and what are the stories of oppression and powerlessness and diminishment and erasure that you have inevitably known that have produced in you a resilience that perhaps is going unnamed?
Speaker: or unrecognized or unappreciated. And if you can do that for yourself, if you can start to do that for yourself, then you begin to be a woman who can do that for other women also.
Speaker: You begin to be able to see those threads and name those things. And i i just think there's so much hope and possibility for us and thriving when we tell those stories back to why we think this is valuable.
Speaker: Because we can find it inside Miriam that and find it inside Zipporah, find it inside Hatshepsut, find it inside Shipra and Pua, then we begin to like have these threads to pull on for ourselves. We sat that at a dinner table last night with friends we haven't seen in 30 years. And, um,
Speaker: They were telling us a story of like just something so horrific that has happened to them at a church that we were all part of and founded together years ago. And then Mark and I left and they stayed. And um they were sitting there and the my friend was talking and she said, you know, it's almost like, it's like we got erased.
Speaker: And I just was so aware, like, oh, i have a lot to say about erasure. I could look at her and go, that, that is the perfect word. That is the perfect word. and And that has not just happened to you.
Speaker: But i I felt so much gratitude inside me. it's like, oh, I know this word. I know it in my own story. I know i know how to track it through time. And it it felt really important last night as we were sitting with them.
Speaker: When we get wedded to victory narratives, people have to get erased. So when Moses becomes the great leader, the sister who told him you are not treating your wife well, has to get erased.
Speaker: When David becomes the great king, then Bathsheba has to have asked for it. can i Can I go so far as to say when the Bible gets written in a language with masculine and feminine nouns and God gets masculinized, all of the feminine descriptions that we have of God get erased.
Speaker: Have to be erased. They have to be erased. If God has to be a man, despite the fact that he said he's neither male nor female, but we need him to be a man, then we have to erase when we tie ourselves to victory narratives.
Speaker: we have We have to erase people. Anybody who doesn't fit has to be erased. my My skin's all tingly because everything we're talking about right now is what I am excited to start to talk about next week with you guys.
Speaker: The feminine and the masculine for God, shifting from victory narratives to more of an honoring of what we see with life, death, rebirth,
Speaker: Circular, circular, revisiting, wandering, wandering. Like it is not about a final destination for God. It really isn't. Never was. Never was the point. It's about the being together.
Speaker: But before we get there, it does just feel so important And I'll let it be Miriam's story because we get to have more of her story than Zipporah's. But i love that in essence, it opens with when it comes to presence with God.
Speaker: That story opens on Mount Sinai in discomfort and fear and a familiar building of a calf. And when Miriam is in that leprous space and then not long after when she passes away, the people's clarity about we will not be moving forward without Miriam. We do not go without her. And the way that they engage with God about that and say no, it has that fire and that relationship. And they do it. They do it respectfully. That is not one of the moments where God says you are a stiff necked people. But the cloud waits. The cloud waits because the people say our prophet, she goes with us. And it's just this huge, like unifying, intimate, loyal moment of all of them.
Speaker: It is the people loyal to God, loyal to Miriam. God loyal to Miriam, Miriam loyal to, like, it's this huge fus fusing because she's been this presence that has shown up again and again. and And she has stayed in it and she has challenged and she has, I mean,
Speaker: It's quiet, but it's there. It's quiet and it's there, but it shows the people in the in the whole process of these people understanding who this womb-like God is, who Yahweh actually is.
Speaker: they They need to see that um that you can question him. You can question his leader. You can come right up to the line. You can put your toe over the line. There there there will be a response, but but God doesn't kill her.
Speaker: He doesn't toss her out. He doesn't say, we're done with her. and And there's something that that for them to take away from that also. And I love that despite how much of the story she's not a part of in these years of their wandering,
Speaker: the people who come to come to stake their loyalty to her end up carrying her name forward because there becomes all of this kind of supernatural, mystical lore around Miriam's well that seems to travel with the people in some miraculous ways, or maybe it's just legend itself.
Speaker: And then her name becomes the most common name for Hebrew baby girls. right which Which tells you that regardless of what we have in writing,
Speaker: her story is legend. Who she was and her presence and what she meant was legendary.
Speaker: The people remembered. And if there had been a female scribe,
Speaker: we'd have a whole book about her.
Speaker: So every week we leave our listeners with a resource. wonder who feels like a good resource for, we're we' shifting what the, where we go next.
Speaker: So we've, we have covered the women of Exodus and these next few weeks, we're going to be each of us taking we're we've heard and learned and how it's shaped where what we're working on right now is going. So I'll be first, but honoring that, like what feels like a good resource to kind of close our time on Exodus specifically and the women that we've found there.
Speaker: I want to just point people towards ah Old Testament professor at Biola. Her name is Carmen Joy Imes, and she is going to be coming out with a commentary on Exodus with Baker Books, Baker Academic in 2027, but has been slowly working through the book on YouTube for the last few years, and it's called Tuesday Torah.
Speaker: Great. And they're just excellent 10 minute teaching videos. And I've learned a lot from listening to her and she has other books too. She's coming out with one for children on women in the old Testament. I forget the title, but it's with Nijai Gupta, another great author. So I point people to her.
Speaker: Great. I love it. That's perfect. Perfect. All right, well, I really loved this episode. it It got me like more fired up than I was expecting.
Speaker: But it's good, it's good, and it's good to share it with you guys.
Speaker: This is Red Tent Midrash, where a mystic, a pilgrim, and a storyteller ponder feminine themes in the Bible and the Christian faith. We share this space to learn together and to grow, pointing to wiser and more studied scholars who have served as our guides.
Speaker: We do not claim to offer a definitive interpretation of scripture. But we do seek to consider it from multiple perspectives and encourage you to do the same. If you loved this episode or have a question to share, connect with us at Red Tint Living on Instagram.
