The Encyclopedia features over 1,700 biographies, 300 thematic essays, and 1,400 photographs and illustrations on a wide range of Jewish women through the centuries -- from Gertrude Berg to Gertrude Stein; Hannah Greenebaum Solomon to Hannah Arendt; the Biblical Ruth to Ruth Bader Ginsburg.
Felice Cohn was one of Nevada’s first women lawyers, an author of suffragist legislation in Nevada, and one of the first women admitted to the United States Supreme Court.
A pioneer in using new technologies to measure organic reactions, Mildred Cohn has received many top awards in the fields of chemistry and biology. Early in her career, she surmounted prejudice against women and Jews.
While Jews have traditionally placed a great deal of emphasis on education and learning, in the past they reserved the privilege of education primarily for their sons. Religious and cultural ideals assigning women’s place to the home and family combined with societal sexism and antisemitism to make the course charted by Jewish women in pursuit of a college education rocky and in many cases inaccessible. In the last two decades of the twentieth century, Jewish women in America achieved parity with their male counterparts on college campuses, but only after many decades of struggle. Indeed, the obstacles facing all American women who sought to enroll in college institutions in the decades surrounding the turn of the last century proved numerous, imposing, and at times, defeating. For Jewish women, antisemitism posed an added challenge that they had to conquer in order to receive the college education they sought.
Esther Pinheiro, Esther Brown, Rachel Luis, and Simja De Torres were widows, each held property, each was at one time or another a merchant. Although all lived in New York City for a time, none were born there. Pinheiro died on the Island of Nevis, and the other three in New York. All four have been overlooked by history. They have been included here because written records survive documenting their activities.
More so than some of their counterparts in England’s Caribbean colonies, Jewish women in colonial North America occupied traditional positions and played traditional roles within the Jewish community as well as in the larger society. They could not serve in positions of leadership in either the Jewish or the general community, and they are not known to have had their own social organizations. Their primary occupation was that of homemaker, although, in an extension, several kept lodgings in which poorer Jewish individuals lived at the Jewish community’s expense.
Beginning with On the Town (1944) and continuing with The Will Rogers Follies (1991), Betty Comden’s long career as librettist and lyricist for Broadway and Hollywood has included many classics of American musical comedy. With her partner Adolph Green, Comden has written lyrics and/or librettos for such hits of stage and screen as The Barkleys of Broadway (1949), Singin’ in the Rain (1952), Wonderful Town (1953), The Band Wagon (1953), Peter Pan (1953), Bells Are Ringing (1956), the film version of Auntie Mame (1958), Say Darling (1958), Applause (1970), and On the Twentieth Century (1978).
In the forty years following the Russian Revolution of October 1917, communism was the most dynamic force in American left-wing politics and a primary mobilizer of radical Jewish women. At the center of this movement lay the American Communist Party, which grew out of various radical factions inspired by the October Revolution. In December 1921, most of these groups came together as the Workers Party, renamed the Communist Party USA (CP) in 1930.
The story of the unnamed woman in Judges 19–20 is one of the most disturbing texts in the Hebrew Bible. The woman, who is from Bethlehem but lives with a Levite in the hill country of Ephraim, north of Jerusalem, is referred to in Hebrew as the pilegesh of the Levite. The precise nature of the relationship between a man and his pilegesh is not always clear from the biblical texts, however, and scholars have sometimes disagreed about the term’s meaning. It is usually translated into English as “concubine” and understood to refer to a wife or sexual partner of secondary status. Although certain men in the Hebrew Bible have both wives and concubines, no wives or additional concubines are referred to in Judges 19. The Levite is referred to as the “husband” of the woman (19:3; 20:4) and the “son-in-law” of the woman’s father (19:5), who in turn is referred to as the Levite’s “father-in-law” (19:4, 7, 9). The uncertain nature of the differences between a wife and a concubine reveals the complexities involved in understanding notions of kinship and marriage presupposed by biblical narratives.
The story of the concubine at Gibeah is one of the most shocking narratives in the Bible. The Tosefta attests that these verses are read in public, along with their Aramaic Targum, that is, they are interpreted during the public reading of the Torah (Tosefta Megillah 3:33). The Talmud explains that although a matter that publicly tarnishes the honor of the tribe of Benjamin should not properly be aired, the tribe’s reputation is not a consideration in this case (BT Megillah 25b). The Tosefta and the Talmud apparently find educational value in this narrative, and feel that something important is to be learned even from such a troubling occurrence.
Immortalized in drawings by French modernists Pablo Picasso and Henri Matisse and in Gertrude Stein’s essay “Two Women,” Dr. Claribel Cone was well known in her day as a charming, dignified, well-informed, self-assured, idiosyncratic, and highly independent woman with two passions, medical research and collecting art and artifacts.
Though her formal education ended when she graduated from Baltimore’s Western Female High School in 1887, Etta Cone, often overshadowed by her more flamboyant sister Claribel Cone, assembled with Claribel one of the major private art collections of the century. For years the sisters squeezed Matisses, Picassos, glorious textiles and period furniture into the apartments they maintained and graciously displayed on Eutaw Place in Baltimore. Outliving Claribel by twenty years, Etta bequeathed their joint collections to the Baltimore Museum of Art.
Molly Cone has written for over four decades, producing more than forty books. They include young adult novels, short story collections, middle-grade fiction, Judaica for young readers, and non-fiction on ecological and educational topics. Asked the usual “What do you do for ideas?” her response is “The truth is, it isn’t I who gets the ideas—it’s the ideas that ‘get’ me.” Her work frequently incorporates bits and pieces of her family life, as well as the love of Jewish culture which so enriched her childhood.
Women have played a pivotal role in Conservative Judaism throughout the twentieth century and have been instrumental on both the grass-roots and national levels in propelling the Conservative Movement to confront essential issues including Jewish education, gender equality and religious leadership. The Conservative Movement’s attention over the decades to issues such as the religious education of Jewish girls, the status of the ]agunah (deserted wife), equal participation of women in ritual and the ordination of women has helped to shape the self-definition of Conservative Judaism and its maturation as a distinct denomination.
In the largest Jewish immigrant wave since the 1920s, nearly three hundred thousand Soviet Jews settled in the United States after 1970. More than two-thirds of all Jewish immigrants to the United States since 1980 have been from the (former) Soviet Union. Women, who comprised fifty-three percent of those who arrived during the wave’s peak, between 1970 and the 1990s, came to the United States with an unusually high degree of professional and technical skills. In contrast to the 16.5 percent of American women who worked as engineers, technicians, or other professionals, over two-thirds of Soviet Jewish émigré women had worked in these occupations prior to their arrival. As is consistent with their occupational status, these Soviet Jewish women immigrants were also highly educated. Their average number of years of schooling was 14.2. Despite their high degree of educational and occupational attainment, women’s salaries in the USSR were only fifty-seven percent of those of men.
One of the major sources dealing with contraception is Tosefta Niddah 2:6: “[T]hree women use a mokh (contraceptive absorbent): a minor, a pregnant woman and a nursing woman. The minor lest she become pregnant and die ... the pregnant woman lest she make her fetus into a compressed fetus [by conceiving a second time causing the second, later conceived, fetus to crush the first, earlier conceived], a nursing woman lest she kill her child [inadvertently by early weaning as a result of the new pregnancy and not being circumspect in providing alternative healthy food] ….” In the continuation of this baraita R. Meir recommends coitus interruptus, an opinion rejected by the sages. The minor was defined as a girl from eleven years and a day to twelve years and a day. Although we now define sexual relations with a minor as child abuse and generally non-procreative, early adolescent pregnancies have the highest mortality rate for both mother and child. In antiquity when cesarean birth, hemorrhage control and antibiotics for infection were unavailable, the mortality rate was extremely high. Superfetation (conceiving again while pregnant) is quite rare but the dangers of a multiple pregnancy both for the mother and the infants are significant. The poskim differ as to whether this baraita should be interpreted as “[S]uch women must use contraception,” in which case other women may also use contraception, or “[S]uch women may use contraception,” thus limiting contraception to those women. The kos shel ikkarin (cup of roots) or sama de-akarta (a drug of sterility or a drug which uproots) referred to in BT Yevamot 65b, etc. is generally considered an oral contraceptive (Riddle).
The forced conversions of the Jews in Spain that occurred in 1391 changed the face of Spanish Jewry as well as of Spanish history. The random attacks on Jewish communities throughout the country resulted in destruction of property, loss of life and general havoc. Whereas there had previously been Jews and Catholics, now there were Jews, Catholics and converts or conversos. Some of the converts continued to live a Jewish life to the best of their abilities, despite the fact that they now had to attend church and abide by its dogma. Others opted to live as Christians in the hope that new opportunities would await them. Yet others wavered between the two religious lifestyles or opted to follow neither. During the first half of the fifteenth century, the original group of conversos was joined by disillusioned Jews who chose to convert and others who were persuaded to do so in the wake of the rigged Disputation of Tortosa (1413–1414). In the long run, the converso population changed tremendously after nearly a third of the total remaining Jewish population chose to convert in 1492 rather than to face exile. In other words, by the end of the fifteenth century the converso community included descendants of the original forced converts of 1391, descendants of voluntary converts, Jews who chose to remain in Spain as Catholics and even some exiles who returned home within seven years of the fateful decree.
When you are searching for instructions on how to prepare the perfect pickled tongue, for hints on setting a festive Shabbat table, or a refresher course in the laws and lore of Passover, American Jewish cookbooks are an invaluable source of information on Jewish life. The first publicly available American Jewish cookbook was published in 1871. Esther Levy’s Jewish Cookery Book on Principles of Economy Adapted for Jewish Housekeepers with Medicinal Recipes and Other Valuable Information Relative to Housekeeping and Domestic Management was an attempt to touch on most aspects of Jewish home life. While few of the hundreds of Jewish cookbooks written since attempt the breadth of this first work, American Jewish cookbooks capture the range of Jewish religious and cultural expression.
Jo Copeland was an innovative fashion designer who was noted for using unusual fabrics in unusual ways.
Lillian Copeland was one of the greatest overall woman athletes in the mid-1920s. Born in New York City on November 25, 1904, she was the daughter of Minnie Drasnin, a housewife, from Grodno, Poland. She was also raised by her stepfather, Abraham Copeland, the manager of a produce company, after the death of her father. She attended Los Angeles High School.
Lucille Corcos was, for some thirty years, the doyenne of the “modern primitivist” trend on the American art scene. Her paintings, with their composite urban scenes, are often views into various buildings that the observer generally sees only from the outside and in passing; Corcos turns them inside-out before the eye of the viewer. The work is literally “revealing.” As such, it is touching, witty, and thoroughly delightful to contemplate. Though Corcos paid little heed to conventions of scale and perspective, her work is far from abstract, and her renderings are painterly and nuanced.
In the radio series This I Believe, Gerty Cori, the first American woman to be awarded the Nobel prize, which she shared with her husband and lifelong collaborator, Carl Cori (1896–1984) in 1947, stated, “Honesty, which stands mostly for intellectual integrity, courage and kindness are still the virtues I admire, though with advancing years the emphasis has been slightly shifted and kindness seem more important to me than in my youth. The love for and dedication to one’s work seem to me to be the basis for happiness.”
In a life devoted to studying how social structure affects individuals, sociologist Rose Laub Coser made contributions to medical sociology, refined major concepts of role theory, and analyzed contemporary gender issues in the family and in the occupational world.
No feminist critic of the Bible has neglected to discuss the story or stories of the creation of woman; and yet, despite significant differences in theoretical approach and focus, their readings generally have been confined to Genesis 1–3. One may well ask why, since the matter of creation and femininity is also addressed beyond Genesis 3. Genesis 1–3 may in fact be construed as part of a larger unit of primeval history which ends only at Genesis 11, where the history of the patriarchs and matriarchs commences. This textual unit consists of a series of narratives and genealogies dealing with creation and crime and punishment—or both.
The history of Jewish women in Colonial Cuba is still wrapped in mystery. According to the Jewish Encyclopedia (1903): “Jewish women, forcibly baptized, and sent to the West Indies by the Spanish authorities, seem to have been among the early settlers [of Cuba].” The term “Jewish women” in this context needs explanation: In 1492, King Ferdinand (1452–1516) and Queen Isabella (1451–1504) of Spain signed the infamous edict that ordered the expulsion of all professed Jews from their kingdoms.
The youngest of four children, Liza Czapnik was born in 1922 in Grodno, Poland (today Hrodna, Belorussia) to a traditional Jewish middle-class family which practiced Jewish observances until the Soviet occupation in September 1939. Czapnik studied at the Polish school and in the Jewish Gymnasium. Her father, Joseph (b. 1886), had a button shop and her mother, Ethel-Esther (b. 1888), was a seamstress.
How to cite this page
Jewish Women's Archive. "Encyclopedia." (Viewed on December 25, 2014) <http://jwa.org/encyclopedia/toc/C>.