At the turn of the twentieth century, a young girl from Pensacola, Florida, named Paula Herskovitz dreamed of one day becoming a medical doctor. Believing that the medical profession was unsuitable for women, her father insisted that she abandon her dream. Yet decades later, she embarked upon a career he no doubt would have found equally unsuitable: she became a spiritual leader.
The mass-immigration from Europe after 1933 brought many architects, amongst whom were a number of women.
Scholars have conventionally considered the nineteenth century the German era in the American Jewish history. Between 1820 and 1880, more than two hundred thousand immigrants from German lands arrived in the United States. Besides German Jews, this transatlantic movement also included migrants from ethnically Czech, Hungarian, Polish, and Baltic territories that at that time remained under German political control or cultural influence.
Since the beginning of British colonialization of New South Wales in 1788, when between eight and fifteen Jews were among the convicts who arrived with the First Fleet, several waves of immigration have brought the Jewish population up to its present size.
An “out-liar,” as she called herself, Barr was an activist in multiple worlds: breast cancer, feminism, Judaism, education and the Israeli peace movement.
The bat mitzvah ritual was introduced into American Judaism as both an ethical and a pragmatic response to gender divisions in traditional Judaism.
From 1656, when Jews were allowed to resettle in Great Britain, forming a small community in London until the present, the Anglo-Jewish community has benefited from the relative tolerance toward minorities that the British have displayed, as well as from general economic and political developments. To be sure, Parliament did not fully emancipate Jews until 1858 and social discrimination persisted into the twentieth century. Great Britain did, however, offer haven to successive waves of immigrants, and Jews have prospered on its shores, becoming British and participating in the larger culture of the urban middle classes. The status of Jewish women was affected both by larger social mores and by the nature of the Anglo-Jewish community.
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.
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.
On the island of Elephantine, opposite Aswan and just below the first cataract in Egypt, several hundred Aramaic papyri and ostraca were discovered between 1893 and 1910. Typically, some of the best finds were made on the antiquities market, and two archives of Jewish families from the fifth century b.c.e. were acquired by purchase. One was bought in 1897 by the American Egyptologist, Charles Edwin Wilbour (1833–1896), but was not published until 1953 by Emil Gottlieb Heinrich Kraeling; the other was acquired in 1904 by Sir Robert Ludwig Mond (1867–1938) and Lady William Cecil (Georgina Sophia Pakenham, 1827–1909) and by the Bodleian Library in Oxford and was published shortly thereafter (1906) by Archibald Henry Sayce (1845–1933) and Arthur Ernest Cowley (1861–1931). The Wilbour papyri, now in the Brooklyn Museum in New York City, contain the family archive of the Temple official Ananiah son of Azariah, covering a period of fifty years, namely, two generations (451–402 b.c.e.). The Mond-Cecil papyri are in the Egyptian Museum in Cairo and together with the Bodleian papyrus constitute the archive of the woman Mibtahiah daughter of Mahseiah, spanning over sixty years and covering three generations (471–410 b.c.e.).
The world of Jewish women in the Islamic middle ages is revealed to us through a treasure trove of primary source material found in Cairo at the end of the nineteenth century. A genizah is a storage room for discarded books and written materials. Jews do not destroy anything with God’s name written on it; such pieces of parchment and paper are usually buried. In medieval Cairo, this custom was extended to anything written in Hebrew, but instead of being buried, such items were stored in a genizah in the Ben Ezra Synagogue in Fostat (Old Cairo), where most of the Jews lived; the arid conditions preserved them.
The period 1820–1880 has generally been considered the era of German Jewish immigration to the United States. Issues of gender and family shaped this migration from the Germanic regions, and from other parts of Central and Eastern Europe from 1820 to 1880.
In 1787, at the age of thirteen, Richea Gratz became the first Jewish woman to attend college in America when she matriculated with the first class at Franklin College (later Franklin and Marshall College of Lancaster, Pennsylvania).
Florence Shloss Guggenheim was born on September 3, 1863, in Philadelphia, the daughter of Lazarus and Barbara (Kahnweiler) Shloss. She married Daniel Guggenheim on July 22, 1884. As part of the Guggenheim family, Daniel was on the board of directors of the American Smelting and Refining Company. The Guggenheims had two sons, Robert and Harry, and a daughter, Gladys Guggenheim, who would later marry Roger W. Straus of New York, who cofounded the publishing house Farrar, Straus, and Giroux.
Reina Goldstein Hartmann focused her career on improving the lives of Jewish women in her native Chicago, serving as the leader of the Mothers Aid of the Chicago Lying-In Hospital and Dispensary as well as other organizations.
For the men of intellect who burst upon Ashkenazic Jewish society in the eighteenth and nineteenth centuries, starting a cultural revolution of Jewish Enlightenment; European movement during the 1770sHaskalah (enlightenment), the question of women’s status was the touchstone for the validity and consolidation of their innovative worldview. One of the outstanding proponents of the Haskalah was Judah Leib Gordon (1831–1892), who expressed the ambiguity of female/sing.: Member of the Haskalah movement.maskilim toward the “woman question.” Beginning in the 1870s, women Hebrew readers in the Jewish Pale of Settlement in Russia and women students in various cities in Europe considered him one of the few people who showed special sensitivity and empathy with regard to the difficult lives of Jewish women.
Born on a farm in Ennis, Texas, on February 16, 1893, Hattie Henenberg was the second child of Hungarian-born Rosa (Trebitsch) and Samuel Henenberg, parents of four daughters and two sons. The family moved to nearby Dallas in 1904 to help her ailing paternal grandfather, Lazar, owner of Dallas’s oldest pawn and jewelry shop. Henenberg took night classes from 1913 to 1916 at Dallas Law School, part of Southern Methodist University. She was assistant Texas attorney general from 1929 to 1930; special assistant U.S. attorney general in Washington in 1934, and an assistant district attorney in Dallas from 1941 to 1947. In addition, Henenberg was a delegate to the 1932 Democratic National Convention in Chicago, a member of the Order of Eastern Star, Business and Professional Women’s Club, Temple Emanu-El, and Dallas president of Zonta International. The ideals of social justice that permeated her quest for legal aid to the poor reflected the principles of Judaism. Judaism also manifested itself through her decision not to marry a non-Jew and through religious observances such as not eating pork.
Not prepared to compromise her ideals by accepting work that did not meet her ideological approval, Gertrude Hirschler rejected the offer of a well-recognized publisher, who submitted a book by an Israeli leftist writer to her for translation. True to her principles, she removed her name from The Hirsch Siddur that she had translated, due to changes to the finished product that did not meet her standards. A brilliant perfectionist, Hirschler’s literary contributions as a translator, editor, and writer are highly regarded in the areas of Jewish history, accounts of the Holocaust, religious literature, and Zionism.
Sarah Rebecca Rachel Leah Horowitz, author of Tkhinne imohes (Supplication of the Matriarchs), was the daughter of Jacob Yokl ben Meir Ha-Levi Horowitz (1680–1755) and Reyzel bat Heshl. Her father was a member of the famed kloyz of Brody. Leah Horowitz (as she was known) was one of some seven children. Three of her brothers were rabbis, of whom the most eminent was Isaac (known as “Itsikl Hamburger,” 1715–1767), rabbi of Hamburg, Altona and Wandsbeck. There was also a sister, named Pessil. There is some doubt about the identity of another brother and sister. As the sister of eminent brothers, Leah disproves the old canard that the only educated women in her time were the daughters of learned rabbis who had no sons.
A study of the role of Jewish women in household formation, the household, and household dissolution, as well as their engagement in Jewish culture in early modern Italy, raises the question of how much of Jewish practice reflected the context of the surrounding society and how much engaged options in traditional Jewish practices, which were selected to meet their own needs. Despite the wealth of information about some well- known women and reports of the activities of many unnamed women, Jewish women, like Christian women, still functioned in the context of women and the period does not represent a Renaissance for women.
Combining her Jewish background with her skill and penchant for writing, Janie Jacobson succeeded as a biblical playwright. The children’s plays she authored were performed nationally.
Jewish feminism in Germany today is an expression of a wide-reaching renewal of Judaism occurring in many European countries since the early 1990s. German Jewish feminists built on the historical tradition of the Jewish women’s movement in pre-Holocaust Germany and has since taken many paths.
Challenging all varieties of American Judaism, feminism has been a powerful force for popular Jewish religious revival. Of America’s four Jewish denominations, all but the Orthodox have accepted women as rabbis and cantors.
The Jewish League for Woman Suffrage (JLWS) was the only Jewish women’s organization in England—and the world—devoted exclusively to obtaining both national and Jewish suffrage for women.
Jewish women play prominent roles as founders, directors, curators, artists, and patrons of Jewish museums in the United States. While women have rarely played an exclusive role in the creation of either small community or larger museums, their work as creators and developers of these repositories is critical.