A Brazilian-born daughter of immigrants, Frida Alexandr (born Frida Schweidson) is the only woman writer to describe those Jewish cowboys from the viewpoint of one who lived among them. Her only published book was the novel Filipson, its title being the name of the farm where she was born on December 29, 1906.
Miriam Baratz was a founding member of Deganyah Aleph, the first socialist Zionist farming commune in pre-state Israel. She advocated for communal childcare and education, and for a cooperative and egalitarian economic structure. The gender paradigm she helped establish at Deganyah set a precedent of egalitarianism for the entire kibbutz movement.
In the preface to her book entitled Derakhai Siparti (I Declared My Way, derived from Psalms 119:26: “I have declared my way and you have answered me”), Rahel Yanait Ben-Zvi recalls her life’s work in the spheres of agriculture, the Labor Movement, the Haganah and the Jewish community in Palestine prior to the establishment of the State of Israel. "Old Yishuv" refers to the Jewish community prior to 1882; "New Yishuv" to that following 1882.Yishuv.
A 1998 Israel Prize laureate for agricultural research, Professor Yehudith Birk of the Hebrew University Faculty of Agriculture in Rehovot is an internationally renowned biochemist.
Women were among the earliest settles in the Dutch and English Caribbean. Early Caribbean Jewish women, despite living in patriarchal societies, still managed to engage in public pursuits. As Caribbean Jewish communities became increasingly racially blended over time, women of color became some of the most definitive architects of distinctly Creole Caribbean Jewry.
Hannah Chizhik was an advocate for women’s emancipation and she was committed to the women workers movement. She became an expert in vegetable farming, agricultural work, and domestic labor for the groups of women pioneers. In 1926 she established a women’s smallholding in Tel Aviv, which became an important center for pioneer youth.
In 1942, Irgun Zeva'i Le'ummi member Shulamit Goldstein went to Egypt to learn to fly. Later in life, she became a nursery school teacher, a poultry farmer and a fiberglass manufacturer.
A multi-faceted Yiddish writer, Shira Gorshman (who also wrote under the names Shirke Goman, Shire Gorman and Szyrke Gorszman) embodied the vision and struggles of Jewish socialism throughout her long and productive life. She was a passionate and tireless participant in the major social movements of the twentieth century and bore witness in her memoirs and fiction to all their configurations and manifestations.
Bessie Goldstein Gotsfeld’s name is synonymous with American Mizrachi Women (known today as Amit), the religious organization she helped to form. For thirty years, Gotsfeld was the Palestine (later Israel) representative for the organization. She supervised the establishment of vocational schools, children’s villages, and farms for religious youth, and forged a connection between women in the United States and children in Israel.
As an international public health nurse during World War I and between the wars, Amelia Greenwald was a leader in the field of public health. She was born in Gainesville, Alabama, on March 1, 1881, to Joseph Greenwald (a grain dealer and mayor) and Elisha (Elise Haas) Greenwald, German Jewish immigrants who married in Memphis, Tennessee. She was the youngest of eight children: Isaac, Carrie, Jake, Morris, Sylvester, Julian, and Isadore. On her father’s knee, Greenwald listened to stories of the Confederate nurses during the Civil War and knew that she wanted to became a trained nurse.
Roza Shoshana Joffe was born in Bristovka in the Yekaterinoslav province, “a distant village in the Ukraine where hatred and contempt for Jews reigned supreme.” Her mother, Duva (d. April 13, 1917), did not have the benefit of formal education but was nevertheless a woman of the book, who diligently read her children books from the family’s well-stocked library, taught them to read with the aid of dice games, and educated them in “the liberal ideology of justice, brotherhood and equality.”
As a secular and democratic community, the kibbutz—first founded in 1910—strove to implement egalitarian principles as expressed in the slogan: “From each according to his ability, to each according to his needs.” In addition, from the 1920s on, due to A voluntary collective community, mainly agricultural, in which there is no private wealth and which is responsible for all the needs of its members and their families.kibbutz women’s collective action, gender equality became part and parcel of the kibbutz movement’s normative discourse, a kind of “self-understood symbol of this classless society” (Bernstein, 1992; Fogiel-Bijaoui, 1992; Izraeli, 1992; Near, 1992; Reinharz, 1992).
Agricultural settlements based on the collective principles of the A voluntary collective community, mainly agricultural, in which there is no private wealth and which is responsible for all the needs of its members and their families.kibbutz were among the outstanding enterprises of the Zionist movement. While agricultural settlement was an important value in religious Zionism as well, those members of the religious Zionist movement who joined collective settlements constituted a unique group.
One of the “spiritual mothers” and historians of Jewish feminism in Israel, Ada Maimon was a teacher by profession and a member of Ha-Po’el ha-Za’ir from 1913 to 1920. She was also one of the founders of Mo’ezet Ha-Po’alot, the General Council of Women Workers in Israel, and its secretary-general from its founding in 1921 to 1926. When she completed her term of office she founded Ayanot, a women’s farm near Nes Ziyyonah. With the establishment of the state, she served as a Mapai party member of the first and second Knessets and was responsible for the legislation of various laws related to women’s equality. Her public activity, together with her role as historian of the feminist movement in Israel, were part of a long, determined struggle on behalf of Jewish women in Israeli society and, even more pronouncedly, in the Jewish religion. This struggle led to frequent conflicts between Maimon and the leaders of the Histadrut and the Labor Party, as well as to arguments with representatives of the religious parties and the Israeli Orthodox establishment.
Hannah Maisel was born on December 12, 1883 to an affluent family in the city of Grodno (Horodno, Belarus). Her father, Yitzchak Maisel, an exporter of wheat and furs to western Europe, emigrated to Palestine after World War I and died c. 1936–1937. Her mother, Reizel, a homemaker, died in 1927. Hannah was the fifth of their twelve children and the fourth daughter. Eight of the children ultimately emigrated to Palestine. One daughter, Rachel, committed suicide in Jaffa in 1910. Leah, who married on the same day as Hannah, was a teacher in Safed. She became one of the founders of the Hebrew Women’s Organization (Histadrut Nashim Ivriyyot) and later treasurer of Wizo. She was also a candidate for the Lit. "assembly." The 120-member parliament of the State of Israel.Knesset. Others who came to Palestine were David Misha Baruch, Liza and Dora. The latter committed suicide after losing two children in World War I. Sarah, who went to Switzerland to study medicine, also committed suicide. Two brothers, Gershon and Motke, emigrated to the United States, where Hannah visited them in the 1950s.
Sarah Malkhin, one of the first women agricultural laborers of the Second Lit. "ascent." A "calling up" to the Torah during its reading in the synagogue.Aliyah (1904–1914), died at the age of sixty-four in the first year of the State of Israel. Since she had been ill for many years, she was not even aware of the dramatic events transpiring all around her. Her death prompted many veteran Israelis to recall the achievements of the small group of trailblazing female laborers of the Second Aliyah, who had faced immense opposition and challenges in their lifetimes and whose influence would be felt only many years later.
Founded in 1921 following the establishment of the Histadrut (General Federation of Workers in Israel), the Mo’ezet ha-Po’alot (Council of Women Workers) was the elected apparatus of Histadrut women, subordinated to the Va’ad ha-Po’el, the executive committee of the Histadrut.
The moshavah, the Hebrew version of what is known world-wide as a village, was the pioneer settlement type of the Jews in Palestine. It was based on private ownership of the land, one-family based agricultural homesteads and free patterns of marketing, consuming and economic organization.
Like every other historical analysis of interwar Polish Jewry, the story of Jewish women is a story interrupted tragically by the destruction of Polish Jewry in the Holocaust. Many of the trends discussed above had just begun to make their mark on the nature of that three million strong community. Nevertheless, they are still deserving of scholarly attention. Unless and until the missing fifty-two percent of Polish Jews are factored into the historical narrative, that story will remain incomplete.
Nehamah Pukhachewsky's protofeminist Hebrew writing provide a rationale for her lifelong activism on behalf of Jewish women.
Rahel Bluwstein is rightfully considered the “founding mother” of modern Hebrew poetry by women. Rahel’s affiliation with the avant-garde group of Second Aliyah pioneers, her dedication to Zionist ideals and her agonizing death, made her a symbol in the eyes of the Israeli public—and her mythic status persists to this day.