Feminism

Abstract

Jewish feminism enquires how women achieve self-respect within a religion and within a culture which have been male-defined. All the literature analyzes the way in which existing roles incorporate in their structure male-dominated attitudes and values; (Priesand, 1975; Koltun, 1976; Greenberg, 1981; Heschel, 1983; Schneider, 1984; Adelman, 1987; Neuberger, 1983 and 1991). Whilst Greenberg in particular maintains a strong commitment to Jewish tradition, other writers discuss the ways in which changes have to be made in the traditions and, above all, in women’s legal position, stressing that much in Jewish law sets women apart, not only as separate but also as disadvantaged.

The bias of Jewish culture… is toward the collectivity. Not that the individual should be sacrificed to the community, but that the individual is profoundly connected to the community, so profoundly that separation is not truly possible without extreme loss. But even feminist therapists… who know better than to idealize individuation and demean connectedness… sometimes miss the point about Jewishness and see it only as an archaic construct to shed.

(Melanie Kaye/Kantrowitz, 1991, p. 13)

There is nothing more beautiful for a wife than sitting in the corner of her house.

(Maimonides (1135–1204), quoted in L’Eylah, September 1991, p. 45)

Yet the truth is, Jewish women have disrupted the family. We have challenged patriarchal authority…. We have created a Jewish women’s peace movement in support of Israeli and Palestinian women working for peace. We have argued unequivocally for reproductive choice. We have been among the leaders of the feminist movement, challenging the traditional nuclear family.

(Melanie Kaye/Kantrowitz 1991, p. 16)