Women In Judaism
February 7, 2006
There are verses found in the Old Testament scriptures which are clearly harsh. A passage such as Deuteronomy 21:18-21 must be worked with in order to make much sense of it. The midrash or the rabbinic working of the text brings it to an understanding that while there may even be learnings to be gleaned from such a text we are also to understand that there will be certain passages of "Torah" or readings from the first five books of the Bible that will challenge our human reasoning and our sensibilities and that we should use of God-given skills and knowledge and reasoning to find truly helpful ways to apply such passages that seem to violate so many of our assumptions. Some things found in the Torah cannot and should not be taken literally.
In the same way, feminism begs the Torah to be re-examined in light of our 21st understandings and reasonings if we are to fully appreciate and understand the place of women in Judaism, indeed in Christian and in secular society. It must be understood that as with all societies there is no ONE understanding of the role of women in Jewish society. One can imagine that there is a great variety of opinion as one considers Jewish orthodox understanding of the place of women and as one considers Jewish Israeli secular society.
Feminism in Jewish society is really a recent innovation. Some welcome it and others attempt to subvert it. We have examples in the Hebrew scriptures of male figures interacting in compassionate ways with women and wives. We also have examples of harsh treatment. There is the view expressed in the Old Testament that women are much more valued than as a means to reproduce the species (Genesis 30:1-2). Women are valued as equals with men. Also, there are scriptures that suggests the woman’s chief role is as the bearer of children. It is true that the legal status of women has increased from the time of the Torah through the development of the Midrash, and the Talmud understandings. Yet at the same time the social status of women decreased.
Some of the specific commandments which bind the Jewish male do not bind the Jewish female. Some of these are inconsequential in that they do not affect the quality of life nor do they confound the self understanding of the woman. An example of this would be the commandment that the males should not cut the hair above the cheek bone. There is no corresponding prohibition for the female. Other commandments do have a profound effect upon the female perspective. Jewish males are commanded to be fruitful and multiple. It is forbidden for a Jewish male to "choose" to remain childless. His wife’s function is to help the man to fulfill "his" obligation. A woman is free to choose to remain celibate and childless. This has great implications for a woman who must spend nine months dealing with at times difficult pregnancies and the dangers of childbirth, especially in ages past.
Also, men have been free to study the Torah, while woman have not until recently. Knowledge has been thought to be one of the ingredients for revolt and it may be better for the woman not to know too much about the Torah and the law. Only men can initiate divorce in Israeli society. There is no such thing as civil marriage. In Israel, only Jews can marry Jews, only Muslims can marry Muslims, only Christians can marry Christians since the religious institutions carry out acts of marriage. Those that wish to violate these understandings generally must leave the country to be married.
Even so, there are now a few synagogues which allow women to lead services, read from the Torah, pray, preach and gather together to study the Torah. Sometimes women and men are allowed to study together in certain synagogues. Others maintain the separateness of men and women.
Dr. Weismann has been encouraged to see the degree of change she has witnessed in the last 35 years.
There are verses found in the Old Testament scriptures which are clearly harsh. A passage such as Deuteronomy 21:18-21 must be worked with in order to make much sense of it. The midrash or the rabbinic working of the text brings it to an understanding that while there may even be learnings to be gleaned from such a text we are also to understand that there will be certain passages of "Torah" or readings from the first five books of the Bible that will challenge our human reasoning and our sensibilities and that we should use of God-given skills and knowledge and reasoning to find truly helpful ways to apply such passages that seem to violate so many of our assumptions. Some things found in the Torah cannot and should not be taken literally.
In the same way, feminism begs the Torah to be re-examined in light of our 21st understandings and reasonings if we are to fully appreciate and understand the place of women in Judaism, indeed in Christian and in secular society. It must be understood that as with all societies there is no ONE understanding of the role of women in Jewish society. One can imagine that there is a great variety of opinion as one considers Jewish orthodox understanding of the place of women and as one considers Jewish Israeli secular society.
Feminism in Jewish society is really a recent innovation. Some welcome it and others attempt to subvert it. We have examples in the Hebrew scriptures of male figures interacting in compassionate ways with women and wives. We also have examples of harsh treatment. There is the view expressed in the Old Testament that women are much more valued than as a means to reproduce the species (Genesis 30:1-2). Women are valued as equals with men. Also, there are scriptures that suggests the woman’s chief role is as the bearer of children. It is true that the legal status of women has increased from the time of the Torah through the development of the Midrash, and the Talmud understandings. Yet at the same time the social status of women decreased.
Some of the specific commandments which bind the Jewish male do not bind the Jewish female. Some of these are inconsequential in that they do not affect the quality of life nor do they confound the self understanding of the woman. An example of this would be the commandment that the males should not cut the hair above the cheek bone. There is no corresponding prohibition for the female. Other commandments do have a profound effect upon the female perspective. Jewish males are commanded to be fruitful and multiple. It is forbidden for a Jewish male to "choose" to remain childless. His wife’s function is to help the man to fulfill "his" obligation. A woman is free to choose to remain celibate and childless. This has great implications for a woman who must spend nine months dealing with at times difficult pregnancies and the dangers of childbirth, especially in ages past.
Also, men have been free to study the Torah, while woman have not until recently. Knowledge has been thought to be one of the ingredients for revolt and it may be better for the woman not to know too much about the Torah and the law. Only men can initiate divorce in Israeli society. There is no such thing as civil marriage. In Israel, only Jews can marry Jews, only Muslims can marry Muslims, only Christians can marry Christians since the religious institutions carry out acts of marriage. Those that wish to violate these understandings generally must leave the country to be married.
Even so, there are now a few synagogues which allow women to lead services, read from the Torah, pray, preach and gather together to study the Torah. Sometimes women and men are allowed to study together in certain synagogues. Others maintain the separateness of men and women.
Dr. Weismann has been encouraged to see the degree of change she has witnessed in the last 35 years.
posted by Philip | 5:11 a.m.
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