Tamar, whose story is embedded in the ancestor narratives of Genesis, is the ancestress of much of the tribe of Judah and, in particular, of the house of David.
The Rabbis spare no criticism of Judah and his sons, pointing out the sins that were responsible for their bitter fate, but they display a different attitude toward Tamar. Although her behavior could be interpreted as an act of sexual licentiousness and wantonness, the midrashim defend Tamar and praise her.
Generally speaking, the more regular the mechanism of inclusive interpretation, the clearer it is that woman remains outside as the “other” because she requires a special reason to be included. In other words, rather than rendering women an integral part of the population, inclusion renders them as adjuncts, unique unto themselves.
Contributing to the dissemination of classical and archaeological works, Tanzer well fulfilled the rigorous requirements of scholar and teacher.
Helen Brooke Taussig was one of the most celebrated physicians of the twentieth century. Through her research and teaching she was a leader in the development of the medical specialty of pediatric cardiology.
Olga Taussky-Todd's work and passion helped shape matrix theory and draw other talented mathematicians to its development.
Sydney Taylor created a fictional family of such endearing character and loving spirit that her young readers clamored for more titles. The values of family love, charity, wisdom, compassion, and social justice that define Taylor’s All-of-a-Kind Family owe their particular flavor to Jewish culture.
Julie Taymor's years of work in theater, opera, film and television and her frequent use of masks and puppets, as well as Asian forms, won her a 1997 Tony Award for The Lion King—the first "Directing" Tony given to a woman in the fifty-year history of the Awards.
Through Jewish educational organizations, Jewish schools, and public schools, female Jewish teachers have played an important role in shaping the North American teaching profession. Over the last 150 years, American Jewish women have been drawn to teaching in both public and Jewish schools by a multitude of factors.
Nechama Tec's sociological work, informed by her experience as a Holocaust survivor, addresses the silences and inaccuracies surrounding the Holocaust and reveals untold stories of righteousness and rescue.
When Faige Teitelbaum married Satmar rebbe Rabbi Joel Teitelbaum in 1936, she became the Satmar rebbetzin, in which capacity she was very active in charitable activities. After her husband’s death, she became the only woman in the Hasidic world to function as a de facto rebbe and leader.
American Jewish women have a complex history of association with the medium of television. Since emerging as a mass medium in the early post–World War II years, television has figured prominently in the careers of a number of American Jewish women working both before and behind the camera.
Biologist Estera (Esther) Tenenbaum, who began her career in Germany, became prominent in cell and virus research after her enforced departure into exile.
For over a hundred years, Jewish women have been involved in the American theater as writers, actors, directors, designers and producers. The vitality of the Yiddish theater, the splendor of Broadway, the rich tapestry of the regional theater—and everything in between—all owe a debt to the Jewish women who have given of their talents, their energy, their drive, and their dreams.
Bessie Thomashefsky, Yiddish actor and comedian, delighted audiences for over thirty years with leading roles in New York, and later on tour throughout the United States, in London and in Toronto.
In her thirty-five-year career as a philosopher, Judith Jarvis Thomson has published important papers in ethics, metaphysics, and the philosophy of law, including the widely anthologized essays “A Defense of Abortion” (1971) and “The Trolley Problem” (1985), both of which apply the techniques of analytic philosophy to questions of morality.
Hannah (Helena) Thon was a social worker, journalist and editor, a student of Israel’s ethnic communities and one of the leading figures in the women’s voluntary social-welfare organizations during the Yishuv (pre-State) period in Israel.
As a child in Galicia, her father ensured that Sarah Thon would receive a good education despite the family's poverty. As an adult in Palestine, she established a network of lace-making schools around the country to provide a source of livelihood to hundreds of girls from destitute families.
From her first small, hesitant sketches to her forceful renditions in her own special earthy coloration, Anna Ticho’s art, like Jerusalem itself, hovers between symbol and reality.
Rivke bas Me’ir Tiktiner, a preacher and teacher for women, was the first woman author of a Yiddish book, the moral homiletic Meineket Rivkah (Meinekes Rivke, Rebekah’s Nurse, 1609).
Timna was the sister of Lotan, one of Esau’s chiefs, and therefore the daughter of royalty. The Rabbis relate that she sought to convert and join Abraham’s household.
Because most Jewish texts of the sixteenth through the eighteenth centuries, as throughout most of Jewish history, were written in Hebrew by men for other men, we have very little direct evidence of women’s religious lives. Tkhines (Yiddish, from Hebrew tehinnot, “supplications”), private devotions and paraliturgical prayers in Yiddish, primarily for women, were published beginning in the early modern period, especially in Central and Eastern Europe and among Yiddish-speaking populations elsewhere.
Despite the enormous number and range of her contributions to psychology, Ethel Tobach appears to have slipped through the net even of those historians of psychology who are interested in reaffirming women’s contributions to the field. One possible reason for this neglect is that many of Tobach’s scientific contributions have been in comparative and physiological psychology—areas that are not well understood by many psychologists and that attract few women.