Orthodox Jewish feminism (also known as Orthodox feminism amongst Jews) is a movement in Orthodox Judaism which seeks to further the cause of a more egalitarian approach to Jewish practice[1] within the bounds of Jewish Law. The major organizations of this movement is the Jewish Orthodox Feminist Alliance (JOFA) in North America, and Women of the Wall (WOW) and its affiliates in Israel and internationally, known as The International Committee for Women of the Wall (ICWOW). In Israel, the leading Orthodox feminist organization is Kolech, founded by Dr. Chana Kehat. In Australia, there is one Orthodox partnership minyan, Shira Hadasha, in Melbourne.
The movement relies on liberal interpretations of Jewish Law, by both modern and classical rabbinic scholars, taking advantage of the lack of universal consensus on legal interpretations amongst rabbis in different eras.
In 2016, Lila Kagedan officially became the first female Orthodox rabbi, while serving in Melbourne, Australia.[2] Later in 2016, Rabbi Kagedan was hired as rabbi at Modern Orthodox Mount Freedom Jewish Center in Randolph, New Jersey, becoming the first orthodox female rabbi in the United States.[3][4] Rabbi Kagedan is currently working at Walnut Street Synagogue in Massachusetts.[5][6] In 2021, Shira Marili Mirvis was appointed to be the spiritual leader of the Shirat HaTamar synagogue in Efrat, Israel.[7]
Characteristics
Orthodox feminists, using historical precedents and the aforementioned liberal legal interpretations, allow the practice of ritual in manners that more traditional or conservative interpretations consider as befitting only to men. Many of the practices of Orthodox feminists are held to be controversial because of their different approach to the everyday routine of most Orthodox Jews.[8] Several specific rituals and practices are of particular concern:
Fighting for Agunot
Agunot are women who have asked for a divorce, or who have been left by their husband, and the husband refuses to grant a get. A get is a Jewish certificate of divorce required for the woman to be able to remarry. Recalcitrant husbands are pressured by society to grant the get to the wife, who is stuck in limbo, without a husband and unable to remarry.
Orthodox feminists make a priority of fighting on the behalf of agunot, and the "agunah crisis".[9] Many fight in organizations specifically for this purpose, and some work independently.
Interaction with the Torah
Kissing the Torah scroll with a siddur (prayer book), hand, or directly with the lips, during Shabbath, Yom Tob, services is a convention found in many Modern Orthodox congregations as well as non-Orthodox ones. While many may take it for granted as an integral part of worship services, it is not practiced in Haredi and Chassidic congregations. Dancing with the Torah and having hakafoth (processional circuits) around the sanctuary on Simhath Torath is another way in which many Orthodox Jews interact with the Torah which is an especially important ritual in feminist circles. These are some reasons why this act has special meaning in Orthodox feminist circles.[10]
Participation in Zimmunim
One of the most prevalent, and perhaps least controversial practices of Orthodox feminists, even done by some women outside of the movement, is the participation in a women's zimmun. The women's zimmun takes place when less than three men have eaten together, but where three or more women have eaten together. A zimmun is a formal call to prayer said before the communal recitation of Birkath Hamazon. One formula for the women's zimmun is exactly the same formula as the zimmun of men, but substituting chaverot (Hebrew: friends (f.)) for the word rabotai (Hebrew: gentlemen) in the beginning of the invitation, thus feminizing the call.
Use of the Tallit
In Orthodox feminism, the donning of a tallit (prayer shawl) is not seen as the wearing of a man's garment, neither is it seen as an affront to the community. These reasons make the wearing of prayer shawls by women common in Orthodox feminist circles.[11][12]
Citing Talmudic and later sources, Orthodox feminists allow the laying of tefillin by women.[citation needed]
Traditionally in Orthodox Judaism women are considered to be exempt from all positive time-bound mitzvot, such as wrapping tefillin. The medieval halachic work Orach Chayyim precludes women who wish to wear tefillin from doing so. In ancient times, this was not the case. There are several instances of women who allegedly wore tefillin. According to Talmud Yerushalmi Berachot 2:3:9 "Michal the daughter of the Cushite [Saul] wore tefillin and the sages did not protest"[13] — although in the same tractate Rabbi Hezekiah concludes that the sages indeed did prohibit the wearing of phylacteries from Michal. The Mishnah tractate entitled Nashim ("women" or "wives"), which mainly deals with matters relating to domestic life and marriage is one of the most comprehensive dealing with the legal aspects of the role of women in Judaism. Medieval Ashkenazi communities represented a high point in women’s voluntary participation in Judaism, even in aspects supposedly forbidden to them by Talmudic law. Women of Northern France were known to put on tefillin to pray.[citation needed] In addition to tefillin, women were documented as being counted in prayer quorums, and serving as a sandeka'it at circumcision feasts.[citation needed] However, the political and economic situation of European Jewry gradually worsened beginning in the 13th century. In response, communities reverted to more traditional practices, and most of the gains Jewish women had achieved were put to a stop.
Activities
Orthodox Jewish feminists participate in a number of organized and informal activities which both demonstrate their commitment to their values as both feminists and as Orthodox Jews.
Holding conferences[14] of various kinds is a major activity that Orthodox Jewish feminists use to educate, show recognition, and strengthen the movement. JOFA organizes conferences for its members and the public drawing crowds from both North America, and internationally. As well, some Orthodox feminists participate in partnership minyanim and other independent minyanim[15] where they feel comfortable and are permitted to practice Judaism in their unique way. This phenomenon was the topic of discussion of Mechhon Hadar, a conference about independent minyanim.[16]
Communal leadership
A new office in some synagogues, particularly of the Open Orthodox movement is allowing women to serve as synagogue or congregational interns, a position traditionally held by men only.[17]
Spiritual leadership
Blu Greenberg advocates for women to ascend to the Orthodox rabbinate.[18]Mimi Feigelson was an Orthodox student of Shlomo Carlebach who was ordained after his death, but she doesn't use the term 'rabbi' in reference to herself out of respect for Orthodox social structure.[19]Haviva Ner-David has the equivalent of Orthodox ordination, but teaches at a Conservative yeshiva.
Sara Hurwitz is the maharat of the Hebrew Institute of Riverdale. She has the full training of an Orthodox rabbi. Her title is an acronym for Manhiga Hilchatit Ruchanit Toranit: A halakhic spiritual and torah leader. According to Rabbi Avi Weiss, she is a full member of the clergy. A MaHaRaT has functions as spiritual leader, gives pastoral care, and leads life cycle events, as well as having authority to teach Torah. She has the authority to answer questions of Jewish Law.[20][21]
In some communities, a spiritual leadership position other than rabbi is held by a woman.[22]Dina Najman is ראש קהילה Rosh Kehila (Hebrew: Head of Community) of Kehilat Orach Eliezer (KOE) on Manhattan's Upper West Side.
Rori Picker Neiss serves as the Director of Programming, Education and Community Engagement at Bais Abraham Congregation in St. Louis, MO.[28]
In 2015 Jennie Rosenfeld became the first female Orthodox spiritual advisor in Israel (specifically, she became the spiritual advisor, also called manhiga ruchanit, for the community of Efrat.)[29] And same year Miriam Gonczarska of Poland, has received maharatsmicha as first European.
Australia's Shira Hadasha invited Maharat Melanie Landau to be its spiritual head; however, she declined the role. The community remains lay-led and service leadership and leyning are performed by congregants such as Mandi Katz and Alex Fein.[30]
Hartman, Tova, Feminism Encounters Traditional Judaism: Resistance and Accommodation. Brandeis, Lebanon, New Hampshire, 2008
Notes and references
↑ Beliefnet Orthodox, Feminist, and Proud of It Judaism's Orthodox feminist movement has succeeded in opening doors for women committed both to Jewish law and gender equality
↑ My Jewish Learning: Orthodox Feminism For The 21st Century - A founder of the Orthodox feminist movement discusses issues confronting the movement now and in the future By Blu Greenberg.
Jewish prayer is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur, the traditional Jewish prayer book.
Women in Judaism have affected the course of Judaism over millennia. Their role is reflected in the Hebrew Bible, the Oral Law, by custom, and by cultural factors. Although the Hebrew Bible and rabbinic literature present various female role models, religious law treats women in specific ways. According to a 2017 study by the Pew Research Center, women account for 52% of the worldwide Jewish population.
In Judaism, a minyan is the quorum of ten Jewish adults required for certain religious obligations. In more traditional streams of Judaism, only men 13 and older may constitute a minyan; the minimum of 10 Jews needed for a meeting has its origin in Abraham's prayer to God in Genesis 18:23. The minyan also has its origin in judicial structure of ancient Israel as Moses first established it in Exodus 18:25. This we find reiterated in Cyrus Adler’s and Lewis N. Dembitz’s “Minyan,” Jewish Encyclopedia, stating: "The minimum of ten is evidently a survival in the Synagogue from the much older institution in which ten heads of families made up the smallest political subdivision. In Ex. xviii. Moses, on the advice of Jethro, appoints chiefs of tens, as well as chiefs of fifties, of hundreds, and of thousands. In like manner there were the decurio among the Romans and the tithingman among the early English."
Rosh Pina is a lay-led Modern Orthodox Jewish congregation and synagogue that meets in the Dupont Circle neighborhood of Washington, D.C., in the United States.
Jewish feminism is a movement that seeks to make the religious, legal, and social status of Jewish women equal to that of Jewish men in Judaism. Feminist movements, with varying approaches and successes, have opened up within all major branches of the Jewish religion.
Shira Hadasha is a Modern Orthodox Jewish congregation and Synagogue, located at 12 Emek Refaim, in the German Colony neighbourhood of Jerusalem, Israel. The congregation emphasizes a more expansive role for women in the synagogue. It was founded in 2002 by a group of local residents, including Tova Hartman. Shira Hadasha's prayer service format has been adopted by a number of congregations in Israel, the United States, Canada, Europe, and Australia.
The Jewish Orthodox Feminist Alliance (JOFA) is an Open Orthodox Jewish organization providing educational services on women's issues, with the aim of expanding "the spiritual, ritual, intellectual, and political opportunities for women within the framework of Halakha." It was incorporated on April 14, 1998, with Jewish-American writer Blu Greenberg as its first president. It is active in North America, the United Kingdom, and Australia.
Partnership minyan is a religious Jewish prayer group that seeks to maximize women's participation in services within the confines of Jewish law as understood by Orthodox Judaism. This includes enabling women to lead parts of service, read from the Torah, serve in lay leadership positions, sit in a more gender-balanced format, and in some cases count as part of a minyan ("quorum") of ten men and ten women. Partnership minyanim began in 2002 simultaneously in New York and Jerusalem, and have now spread to over 30 communities in at least five different countries around the world.
Yeshivat Chovevei Torah Rabbinical School (YCT) is a Modern Orthodox yeshiva, previously self-described as Open Orthodox, founded in 1999 by Rabbi Avi Weiss.
Avraham Haim Yosef (Avi) haCohen Weiss is an American Open Orthodox ordained rabbi, author, teacher, lecturer, and activist who led the Hebrew Institute of Riverdale in The Bronx, New York until 2015. He is the founder of Yeshivat Chovevei Torah for men and Yeshivat Maharat for women, rabbinical seminaries that are tied to Open Orthodoxy, a breakaway movement that Weiss originated, which is to the left of Modern Orthodox Judaism and to the right of Conservative Judaism. He is co-founder of the International Rabbinic Fellowship, a rabbinical association that is a liberal alternative to the Orthodox Rabbinical Council of America, and founder of the grassroots organization Coalition for Jewish Concerns – Amcha.
Open Orthodox Judaism is a Jewish religious movement with a commitment to following halacha, increased emphasis on intellectual openness, and a more expansive role for women. The term was coined in 1997 by Avi Weiss, who views halacha as permitting more flexibility than the normal practices of Orthodox Judaism.
Women rabbis and Torah scholars are individual Jewish women who are recognized for their studies of the Jewish religious tradition and often combine their study with rabbinical ordination. Ordination of women has grown since the 1970s with over 1,200 Jewish women receiving formal ordination. The majority of these women are associated with Progressive Jewish denominations. In Orthodox Judaism, the matter of ordination is more complex. Although a significant number of Orthodox women have been ordained as rabbis, many major Orthodox Jewish communities and institutions do not accept the change. In an alternative approach, other Orthodox Jewish institutions train women for various Jewish religious leadership roles and may entail training in Jewish Law although no formal rabbinic ordination is granted. Instead, alternate titles are used. Yet, despite this alteration in title, these women are often perceived as equivalent to ordained rabbis.
Sara Hurwitz is an Orthodox Jewish spiritual leader aligned with the "Open Orthodox" faction of Modern Orthodox Judaism in the United States. She is considered by some to be the first female Orthodox rabbi. She serves at the Hebrew Institute of Riverdale as Rabba and she is the president and co-founder of Yeshivat Maharat, both in Riverdale, New York.
An independent minyan is a lay-led Jewish worship and study community that has developed independently of established denominational and synagogue structures within the organized Jewish community. Some began in the late 1990s and most since the year 2000, though some are several decades older. These new groups often combine a commitment to halakha/Jewish law with egalitarianism, and strive to create worship services where traditional prayer can become "spiritual experiences".
"Guide for the Halakhic Minyan" is a work published to provide Jewish worship groups, especially Partnership minyans, with halachic sources that support the participation of women in leadership roles in traditional worship services, including the reading from the Sefer Torah, Haftarah, and other special biblical readings, such as the Book of Esther on the Jewish festival of Purim.
Rabbi Dov Linzer is the President and Rabbinic Head of the Modern Orthodox Yeshivat Chovevei Torah Rabbinical School in Riverdale, New York. He is a teacher, lecturer, podcaster, and author.
Yeshivat Maharat is a Jewish educational institution in The Bronx, New York, which is the first Orthodox-affiliated yeshiva in North America to ordain women. The word Maharat is a Hebrew acronym for phrase manhiga hilkhatit rukhanit Toranit, denoting a female "leader of Jewish law spirituality and Torah." Semikha is awarded to graduates after a 3- or 4-year-long program composed of intensive studies of Jewish law, Talmud, Torah, Jewish thought, leadership training, and pastoral counseling. The ordination functions as a credentialed, albeit controversial, pathway for women in the Orthodox Jewish community to serve as clergy members.
Aryeh Abraham Frimer is an American-Israeli Active Oxygen Chemist and specialist on women and Jewish law.
Lila Kagedan is a Canadian-born Jewish rabbi who in 2016 became the first woman with the title rabbi to be hired by an Open Orthodox synagogue. This occurred when Mount Freedom Jewish Center in New Jersey hired Kagedan to join their "spiritual leadership team." She is currently the rabbi at Walnut Street Synagogue, an Open Orthodox synagogue in Massachusetts.
Dina Brawer is an Open Orthodox woman rabbi and the founder of the Jewish Orthodox Feminist Alliance division in the United Kingdom. Brawer received her rabbinical ordination at Yeshivat Maharat in the United States and is the first Orthodox woman rabbi to serve in the UK. Brawer's work at JOFA UK focuses on women's rights in Orthodox Judaism and the religious education of adult women in Orthodox communities in the UK.
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