Gender in Judaism

Gender roles in Judaism

Men

Orthodox: He has a duty to care for his wife, protect as well as provde for her. This is seen in the signing of the ketubah or the marraige contract. This also makes sure that the woman is given. The father also has to make sure that his son is circumcised.

Women

Orthodox: Have children and bring them up. She is also responsible for fmaily life. Judaism teaches that marraige and motherhood are important to a woman's personal growth and development. The halakhah says the women are seperate with their own rules as well as duties. The reason why women were excluded, according to Cohn Sherbok, from certain duties were because they were to focus on completing their domestic duties.

Hasidic movement: the difference in genders is completely demonstrated in public and private roles for both men and women. Men are to pray in a minyan (the number of men needed for a service to take place) Women however have to keep the mitzvot relating to the home and children.

Reform: The Reform Jews are expectly have more liberal attitudes to gender roles. However, even though women can take on certain positions and roles that would not be considered in Orthodox Judaism, the role of mother is still important. She is important because it is through her that her children are considered Jews. There is a greatest emphasis on co-operation between the genders and greater equality.

Feminism in Judaism

In Orthodx Judaism, it would seem that women are inferior. This is through the segregation at the synagogue both in terms of physically as well as spiritually. They are not allowed to read from the Torah scroll, nor can they lead worship.

A woman cannot pray in a synagogue as freely as a man nor can she be included in a minyan. Laws of modesty prevent this, because the belief is that just a woman's voice was too seductive.

Howeve,r Robinson said that even before the concept or idea of feminism, women were only givn three speicific roles. these included the lighting of the Shabbat chandles, takign challah (when a small bit of bread is burnt in a specific way) and keeping to the rules of purity. He added that the tasks of the women were invisible to men and even in Reform communities, were not changed.

As expected, this idea of women being inferior has been countered.

Reform Judaism of course have said that the specific laws are of no use today. Equality has been an important part of Reform Judaism. For example, woman are no longer segregated and can read from the Torah. Since 1975 they have been able to become rabbis.

The second half of the twentieth century saw the Jewish feminist movement. This included the liturgy being changed so that God was no longer male or even female, Plaskow has highlighted how Jews have changed certain areas for women. She calls this 'Jewish feminist inventiveness'. Festivals such as Rosh Chodesh is an example of this. This is when women are allowed to take a break from work and will meet to study and celebrate.

Pasover has also seen a change in the liturgy and services that focuses on women's liberation.

The bat mitvah was also a creation from the Jewish feminsit movement as well as a celebation for the birth of Jewish girls.

It can also be said that this change in status for women has been aided by the Havruah movement. This movement centred around the idea fo a small worship group with equality for all.

Even in Orthodox Judaism, it is possible for a woman to attend university and have careers. Some can even attend the yeshiva.

Feminism relating to Halakah

issues have also been raised concerning halakhah.

Agunah is concerned with divorce. Its literal meaning is 'chained'.

Detuernomy 24 says that a woman can be divorced if her husband gives her a 'get'. Therefore, it means that only a man can divorce. The woman cannot initiate a divorce.

This is made even more of a problem if the man disappears as his wife cannot remarry. Therefore a woman in this situation is called 'agunah'.

Many Jews, even those who are not feminists agree that this is unacceptable.

Liberal Jews: believe that the way forward is to get rid of the 'get' altogether. divorce is not legal and can be done by either hte man or woman.

Conservative Jews: believe that the way forward is to insert a clause in the ketubah allowing a wife to remarry.

Reform Jews: Reform Jews believe that the law of the country takes precedence.

Dosick says that some couples have a special clause inserted in the ketubah or prenupital agreement. This means that if the husband does not grant his wife a divorce, the bet din can take action.

Women and the Minyan

Traditionally the minyan is a group of ten men over 13.

Even in Orthodox Judaism, women are challenging this. This had led to the 'partnership minyanim'. This involves women in committing themselves to maintain Halakhah standards, as well as allows women to take part in leading prayers, despite taking part seperately from men. They can also fully read the Torah.

Teh idea of restircting women from roles has also been objected within the Orthodox traditions. Rabbi Daniel Sperber siad that there is no reason to ban women from participating in services. It was just due to the historical context .

Reform Judaism has done away with the minyan, whereas Conservative Jews have included women to be included in the minyan.

Judith Plaskow:

Judith Plaskow wrote the first feminist theology. Standing at Sinai helped to contribute to many Jewish women's theological discusisons.

She also talks about how she identified as a feminist. She said that 'excluded from prayer and study, women are excluded from the heart and soul of traditional Judaism'.

Plaskow said that feminism was not just about establishing equality religiously and socially but also about affirming 'ourselves as female'.

When talking about Israel, Plaskow talks how a community where women are equal and responsible.

She explores that idea fo God as male and says that if God is seen as male, then the idea will be in favour of males.

The result of her book has been a rise in feminism in Judaism even in Orthodox communities. It is resulted in liturgies being challenged and resutle din a growth in women's Torah exegesis. For example 'The Torah:A Women's Commnetary' in Reform communities.

Many ceremonies such as girl's Seders and welcoming ceremonies have become popular.

Margaret Wenig:

Maragaret Wenig challenged the idea that God was seen as male. She produced a feminists prayer book that uses female pronouns and imagery. It is called 'Siddur Nashim:A Sabbath Prayer Book for Women'. Not only does it refer to God as holy and exhalted but also says that God as a woman gave birth to the world. She also contributed to being the first gay rabbi to be ordained in 1984. She helped to produce a report declaraing that all rabbis not matter the gender or sexuality should be able to fulfil their calling. Wenig said that she has seen a rise in the number of women attending seminiaries at the Hebrew Union College. Furthermore Wenig wrote a sermon called 'God is a woman and she is growing older'.