Religion

Content type
Collection

Maacah: Bible

It is claimed that Maacah is the mother of Asa, king of Judah from 908 to 867 B.C.E., which is problematic because the same woman is alleged to be the mother of Asa’s father. Maacah’s role appears most clearly as an official functionary in the Judean cult when Asa removes her from her position as gebirah (“great lady”) after she makes a cult object associated with the goddess Asherah.

Ludomir, Maid of

A series of traumatic events motivated the Maid of Ludmir to begin practicing male ritual Hasidic observances as a young adult, and she became renowned for her miracle-granting abilities. Although she was able to hold a position of religious power in the Hasidic community without the help of powerful Hasidic men in her family, her story ultimately upholds gender expectations.

Maacah 4: Midrash and Aggadah

The Midrash and Aggadah regarding Maacah, daughter of Abishalom, who worshiped an idol, focuses mostly on her pagan worship of Asherah.

Rebecca Touro Lopez

Rebecca Touro Lopez successfully appealed to the Rhode Island State Legislature to preserve the Touro Synagogue of Newport, one of the first cases of the government preserving an unoccupied historic building. The synagogue was restored and became a National Historic Site. Lopez requested a Newport burial and was interred in the cemetery of the synagogue she had fought to preserve.

Lot's Daughters: Midrash and Aggadah

In opposition to the biblical portrayal, the Rabbis turn the blame on Lot for his impregnation of his daughters. They argue that Lot exhibits selfish and harmful behavior throughout his life, while presenting a sympathetic analysis of the daughters that seems to stem from their ancestral connection to Ruth.

Lot's Wife: Midrash and Aggadah

Lot’s wife was initially spared from the impending destruction of Sodom, but her unrighteous ways cause her to have an unhappy end. Midrash and Aggadah provide insight into her actions.

Tehilla Lichtenstein

Tehilla Lichtenstein co-founded the Society of Jewish Science with her husband as an alternative to Christian Science, creating a small but passionate following and carving a place for herself as a congregational leader.

Lesbianism

Lesbians and women’s same gender-loving has a long history in Jewish life, dating back to ancient times. Since the 1980s, particularly in the United States, Jewish lesbian thinking and activism has become a part of all facets of Jewish life.

Levant: Women in the Jewish Communities after the Ottoman Conquest of 1517

Following their expulsion from the Iberian Peninsula in 1492, many Jews settled in Palestine, Egypt, and Syria – regions which fell under Ottoman Control in 1517. Girls in the Levant were married at young ages, polygamy was common, and obtaining a get was very difficult. Nevertheless, many Jewish women worked outside the home and kept their earnings.

Nechama Leibowitz

Although Nehama Leibowitz refused to acknowledge that she was a revolutionary in any way, ultimately her unique achievements changed Orthodox society’s perception of a woman’s capabilities and undoubtedly opened doors for the female Torah scholars who followed. Through her teaching, Leibowitz brought numerous people, including non-Jews, to a new conception of Torah study.

Legal-Religious Status of the Female According to Age

Legal status in Judaism is determined by age, sex, legal capacity, and, to some extent, by class and societal status. Legal majority in Jewish law was achieved relatively early in comparison to contemporary standards.

Legal-Religious Status of the Married Woman

Rabbinic law defines the criteria and requirements for traditional marriage, marital rights, and divorce. However, the rabbinic marital system poses many problematic issues for women, especially for agunot, women trapped against their will in marriages by their husbands.

Legal-Religious Status of the Moredet (Rebellious Wife)

A woman who is deemed a moredet is severely disadvantaged in her legal standing. There are various ways in which a women is considered a moredet, and all legal processes dealing with rebellious wives put women at a legal disadvantage.

Legal-Religious Status of the Suspected Adulteress (Sotah)

When a husband accused his wife of adultery, the Bible prescribes the ritual of Sotah (bitter waters) to verify his claim. Rabbinic literature explains and explores the ritual and the requirements for undergoing sotah.

Legal-Religious Status of the Virgin

Virginity has long remained a significant feature of womanhood in Judaism. Many foundational Jewish texts detail the specifics of virginity, explaining the requirements of virginity and to what extent these requirements can be expanded.

Leadership and Authority

The concepts of leadership and authority have evolved over time. From biblical leaders elected by God to contemporary makers of social change, women have been leading the Jewish people for centuries.

Legal-Religious Status of the Jewish Female

Gendered language in the Torah resulted in centuries of debate about a woman’s role with regard to commandments. The sages’ construction of a woman and her values was very negative, probably relating more to their vision of the ideal, which was male oriented, and applying its opposite to females.

Leaders in Israel's Religious Communities

Since the late twentieth century, Israeli women have begun to assume leadership positions that are undoubtedly “religious” in both content and form. In the Reform and Conservative movements, gender equality has existed for decades, while in the most traditional ultra-Orthodox societies distinctive female religious leadership exists only within halakhic constraints. In modern Orthodoxy, measured changes have led to significant changes over the years and a new generation of religious leadership.

Law in Israel

Although women constitute a large portion of those who work in the Israeli legal field, women in law mostly have refrained from feminist identification, and feminist activism has been promoted by only a tiny minority of women lawyers.

Law in the United States

Until recently, “law” in relation to the Jewish community meant religious law, but in a “post-emancipation” context, “law” is related to offical behavior, enforcing equal treatment of all groups. For Jewish women who immigrated to the United States, this modern approach afforded them new freedoms, especially under secular as opposed to religious leadership.

Kurdish Women

Jews lived in Kurdistan for 2,800 years, until a mass migration to Israel in the 1950s. This Jewish community’s ancient roots and relative seclusion in the Kurdistan region fostered unique religious, cultural, and linguistic characteristics. Despite assimilation and the loss of traditional practices, the community remained tight-knit.

Matilda Steinam Kubie

Matilda Steinam Kubie directed her energies toward the support and growth of charitable institutions that sought to better the lives of those in the Jewish community. She helped many organizations extend their reach through her leadership and her savvy use of advertising.

Marcia Koven

Marcia Koven was the founding curator of the Saint John Jewish Historical Museum, one of a number of museums dedicated to Jewish history in Canada’s Maritime Provinces. Her work inspired other Jewish museum projects in Atlantic Canada, and she held a number of other leadership roles related to Jewish life and history.

Julia Koschitzky

An activist, philanthropist, and leader of Canadian and world Jewry, Julia Koschitzky was born in Cardiff, Wales, the daughter of Max Podolski and Elli (Moses) Podolsk. The family relocated to Canada in 1949, eventually settling in Toronto in 1956. Julia and her husband Henry Koschitzky became involved in communal leadership and philanthropy, specifically in Jewish education and social welfare, and she took on active roles in Jewish affairs both in Toronto and around the globe.

Rabbi Abraham Isaac Kook

Although he credited women for their emotions and intuition and valued them for their essential position in the family, Rabbi Abraham Isaac Kook generally regarded women as inferior to men. He believed women should not be educated but rather should be limited to the home and to serving as their husband and family’s housekeeper.

Donate

Help us elevate the voices of Jewish women.

donate now

Get JWA in your inbox

Read the latest from JWA from your inbox.

sign up now