Bar Mitzvah Brochure
The Role of Women
See also Marriage
The Role of Women
The role of women in traditional Judaism has been grossly misrepresented and misunderstood. The position of women is not nearly as lowly as many modern people think; in fact, the position of women in halakhah (Jewish Law) that dates back to the biblical period is in many ways better than the position of women under American civil law as recently as a century ago. Most of the important feminist leaders of the 20th century (Gloria Steinem, for example) are Jewish women, and some commentators have suggested that this is no coincidence: the respect accorded to women in Jewish tradition was a part of their ethnic culture.
In traditional Judaism, women are for the most part seen as separate but equal. Women's obligations and responsibilities are different from men's, but no less important (in fact, in some ways, women's responsibilities are consideed more important, as we shall see).
The equality of men and women begins at the highest possible level: G-d. In Judaism, unlike Christianity, G-d has never been viewed as exclusively male or masculine. Judaism has always maintained that G-d has both masculine and feminine qualities. As one rabbi explained it to me, G-d has no body, no genitalia, therefore the very idea that G-d is male or female is patently absurd. We refer to G-d using masculine terms simply for convenience's sake, because Hebrew has no neutral gender; G-d is no more male than a table is.
Both man and woman were created in the image of G-d. According to most Jewish scholars, "man" was created in Gen. 1:27 with dual gender, and was later separated into male and female.
According to traditional Judaism, women are endowed with a greater degree of "binah" (intuition, understanding, intelligence) than men. The rabbis infered this from the fact that woman was "built" (Gen. 2:22) rather than "formed" (Gen. 2:7), and the Hebrew root of "build" has the same consonants as the word "binah." It has been said that the matriarchs (Sarah, Rebecca, Rachel and Leah) were superior to the patriarchs (Abraham, Isaac and Jacob) in prophesy. Women did not participate in the idolatry regarding the golden calf. Some traditional sources suggest that women are closer to G-d's ideal than men.
Women have held positions of respect in Judaism since biblical times. Miriam is consideed one of the liberators of the Children of Israel, along with her brothers Moses and Aaron. One of the Judges (Deborah) was a woman. Seven of the 55 prophets of the Bible were women.
The Ten Commandments require respect for both mother and father. Note that the father comes first in Ex. 20:12, but the mother comes first in Lev. 19:3.
There were many learned women of note. The Talmud and later rabbinical writings speak of the wisdom of Berurya, the wife of Rabbi Meir. In several instances, her opinions on halakhah (Jewish Law) were accepted over those of her male contemporaries. In the ketubah (marriage contract) of Rabbi Akiba's son, the wife is obligated to teach the husband Torah! Many rabbis over the centuries have been known to consult their wives on matters of Jewish law relating to the woman's role, such as laws of kashrut and women's cycles. The wife of a rabbi is reffered to as a rebbetzin, practically a title of her own, which should give some idea of her significance in Jewish life.
There can be no doubt, however, that the Talmud also has many negative things to say about women. Various rabbis at various times describe women as lazy, jealous, vain and gluttonous, prone to gossip and particularly prone to the occult and witchcraft. Men are repeatedly advised against associating with women, although that is as much because of man's lust as it is because of any shortcoming in women. Women are discouraged from pursuing higher education or religious pursuits, but this seems to be primarily because women who engage in such pursuits might neglect their primary duties as wives and mothers. The rabbis are not concerned that women are not spiritual enough, but rather are concerned that women might become too spiritually devoted.
The rights of women in traditional Judaism are much greater than they were in the rest of Western civilization until this century. Women had the right to buy, sell, and own property, and make their own contracts, rights which women in Western countries (including America) did not have until about 100 years ago. In fact, Proverbs 31:10-31, which is read at Jewish weddings, speaks repeatedly of business acumen as a trait to be prized in women (v. 11, 13, 16, and 18 especially).
Women have the right to be consulted with regard to their marriage. Marital sex is regarded as the woman's right, and not the man's. Men do not have the right to beat or mistreat their wives, a right that was recognized by law in many Western countries until a few hunded years ago. In cases of rape, a woman is generally presumed not to have consented to the intercourse, even if she enjoyed it, even if she consented after the sexual act began and declined a rescue! This is in sharp contrast to American society, where even today rape victims often have to overcome public suspicion that they "asked for it" or "wanted it." Traditional Judaism recognizes that forced sexual relations within the context of marriage are rape and are not permitted; in many states in America, rape within marriage is still not a criminal act.
There is no question that in traditional Judaism, the primary role of a woman is as wife and mother, keeper of the household. However, Judaism has great respect for the importance of that role. The Talmud says that when a pious man marries a wicked woman, the man becomes wicked, but when a wicked man marries a pious woman, the man becomes pious. Women are exempted from all positive commandments ("thou shalts" as opposed to "thou shalt nots") that are time-related (that is, commandments that must be performed at a specific time of the day or year), because the woman's duties as wife and mother are so important that they cannot be postponed to fulfill a commandment. After all, a woman cannot be expected to just drop a crying baby when the time comes to perform a commandment.
It is this exemption from certain commandments that has led to the greatest misunderstanding of the role of women in Judaism. First, many people make the mistake of thinking that this exemption is a prohibition. On the contrary, although women are not obligated to perform time-based positive commandments, they are generally permitted to observe such commandments if they choose. Second, because this exemption diminishes the role of women in the synagogue, many people perceive that women have no role in Jewish religious life. This misconception derives from the mistaken assumption that Jewish religious life revolves around the synagogue. It does not; it revolves around the home, where the woman's role is every bit as important as the man's.
Judaism recognizes that it is mankind's nature to rebel against authority; thus, one who does something because he is commanded to is regarded with greater merit than one who does something because he chooses to. The person who refrains from pork because it is a commandment has more merit than the person who refrains from pork because he doesn't like the taste. In addition, the commandments, burdens, obligations, that were given to the Jewish people are regarded as a privilege, and the more commandments one is obliged to observe, the more privileged one is.
Because women are not obligated to perform certain commandments, their observance of those commandments does not "count" for group purposes. Thus, a woman's voluntary attendance at daily worship services does not count toward a minyan (the 10 people necessary to recite certain prayers), a woman's voluntary recitation of certain prayers does not count on behalf of the group (thus women cannot lead services), and a woman's voluntary reading from the Torah does not count towards the community's obligation to read from the Torah.
In addition, because women are not obligated to perform as many commandments as men are, women are regarded as less privileged. It is in this light that one must understand the man's prayer thanking G-d for "not making me a woman." The prayer does not indicate that it is bad to be a woman, but only that men are fortunate to be privileged to have more obligations. The corresponding women's prayer, thanking G-d for making me "according to his will," is not a statement of resignation to a lower status (hardly an appropriate sentiment for prayer!) On the contrary, this prayer should be understood as thanking G-d for giving women greater binah, for making women closer to G-d's idea of spiritual perfection, and for all the joys of being a woman generally.
The second thing that must be understood is the separation of men and women during prayer. According to Jewish Law, men and women must be separated during prayer, usually by a wall or curtain called a mechitzah or by placing women in a second floor balcony. There are two reasons for this: first, your mind is supposed to be on prayer, not on the pretty girl praying near you. Second, many pagan religious ceremonies at the time Judaism was founded involved sexual activity and orgies, and the separation prevents or at least discourages this.
The combination of this exemption from certain commandments and this separation often has the result that women have an extremely inferior place in the synagogue. In several synagouges that I have attended, the women's section is poorly climate controlled, and women cannot see (sometimes can't even hear!) what's going on in the men's section, where the services are being led. Women are not obligated by Jewish law to attend formal religious services, and cannot participate in many aspects of the services (traditional Jewish services have a very high degree of "audience participation" -- and I'm not just talking about community readings, I'm talking about actively taking part in running the service). Because of these issues, many Orthodox women rarely attend services, and some of those who do attend spend much of the time talking and not paying attention.
But as I said before, this restriction on participation in synagogue life does not mean that women are excluded the Jewish religion, because the Jewish religion is not just something that happens in synagogue. Judaism is something that permeates every aspect of your life, every thing that you do, from the time you wake up in the morning to the time you go to bed, from what you eat and how you dress to how you conduct business. Prayer services are only a small, though important, part of the Jewish religion.
Kresel's Korner, written by an Orthodox woman, addresses many of the questions that people have about the role of women in Orthodoxy. Kresel is an intelligent, well-educated woman who responds to many feminist critiques of Orthodoxy and illustrates a very different kind of female empowerment.
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