The chief biblical source referring to abortion is Exodus 21:22–25 concerning the man who inadvertently strikes a pregnant woman, causing her to lose the pregnancy.
Rabbi Akiva was not merely a transmitter, formulator and redactor of halakhah; he also innovated and changed a great deal in our conception of Jewish law.
The term niddah is used in Jewish tradition in relation to menstruation. It implies “a menstruating woman,” “menstruation,” “menstrual blood,” “bleeding period,” “menstrual impurity,” “laws related to menstruation,” etc. The root of the term is ndd or ndh, which means wandering or exclusion, related most certainly to the exclusion of the menstruant from ordinary social activities.
Born into a family of distinguished lineage, whose members were the intellectual and spiritual leaders of Lithuanian Jewry, Rayna Batya Berlin, like the men in her family, viewed Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah study as the loftiest means of worship of God.
Beruryah is the only woman mentioned in rabbinic literature who could be conceived of as a Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah scholar.
Bet Hillel and Bet Shammai are the two major schools of exposition of Oral Law that existed from the first century b.c.e. to the second century c.e. Talmudic tradition lists over three hundred and fifty disputes or controversies between Bet Shammai and Bet Hillel, including more than sixty disputes that deal with issues of family law—that is, disputes in which women are incorporated into the The legal corpus of Jewish laws and observances as prescribed in the Torah and interpreted by rabbinic authorities, beginning with those of the Mishnah and Talmud.halakhic discussion.
The story of the concubine at Gibeah is one of the most shocking narratives in the Bible. The (Aramaic) A work containing a collection of tanna'itic beraitot, organized into a series of tractates each of which parallels a tractate of the Mishnah.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 she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah (Tosefta Lit. "scroll." Designation of the five scrolls of the Bible (Ruth, Song of Songs, Lamentations, Ecclesiastes, Esther). The Scroll of Esther is read on Purim from a parchment scroll.Megillah 3:33). The Lit. "teaching," "study," or "learning." A compilation of the commentary and discussions of the amora'im on the Mishnah. When not specified, "Talmud" refers to the Babylonian Talmud.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.
One of the major sources dealing with contraception is (Aramaic) A work containing a collection of tanna'itic beraitot, organized into a series of tractates each of which parallels a tractate of the Mishnah.Tosefta Menstruation; the menstruant woman; ritual status of the menstruant woman.Niddah 2:6: “[T]hree women use a Contraceptive absorbentmokh (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 Lit. (Aramaic) "outside." Halakhah and aggadah from the tanna'ic period that was not included in Judah ha-Nasi's Mishnah.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).
Deborah is presented in the Rabbinic sources as a very talented woman. She was an upright judge, with the same prophetic ability as Samuel; Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah scholars would come to learn from her. This ability was granted her as reward for her good deeds, namely, the preparation of wicks for the Tabernacle. She also encouraged her fellow Israelites to regularly attend the synagogue and Tabernacle, and thanks to her beneficial influence on her husband, he merited a portion in the World to Come. There is a tradition that presents Deborah as being guilty of the sin of pride, which led to her loss of the gift of prophecy, while the other traditions speak in her praise, and number her among the twenty-three Israelite women of outstanding righteousness (A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).Midrash Tadshe, Ozar ha-Midrashim [ed. Eisenstein], 474).
Many scholars in the area of Jewish marriage and divorce point proudly to the fact that Jewish marriage is a private ordering between individuals. Those scholars claim that Jewish marriage is a matter of contract between two willing parties, and therefore, unlike the custom in most liberal Western democratic countries, the parties, not the state, determine their personal status. The parties by agreement can decide to get divorced, in the same way that they decided to marry. No reason need be alleged for the divorce. No fault is relevant. No time need elapse between separation and divorce. In theory, parties can marry one day, divorce the next, and then remarry without delay or period of separation.
Drisha Institute for Jewish Education was founded in 1979 by Rabbi David Silber to provide women with the unprecedented opportunity to engage in the serious study of traditional Jewish texts. At the time, Silber was a lone pioneer, creating the world’s first model of advanced Jewish scholarship for women. Decades later, Drisha continues to hold a unique spot in the world of higher Jewish education for women, providing a learning environment that encourages seriousness of purpose, free inquiry, and respect for the texts of our tradition.
S. Deborah Ebin was a national community and Zionist leader who devoted her life to the advancement of Jewish education and Zionist ideals. A dynamic orator, fund-raiser, and world traveler, she was fluent in several languages and versed in the Lit. "teaching," "study," or "learning." A compilation of the commentary and discussions of the amora'im on the Mishnah. When not specified, "Talmud" refers to the Babylonian Talmud.Talmud, making her a formidable figure in American Jewish life.
The dictionary definition of entrepreneur is “a person who organizes and manages any enterprise, especially a business, usually with considerable initiative and risk.” Following this definition to its logical conclusion, every pre-modern woman who managed a household was an entrepreneur since the household, at least until the seventeenth—in some places until the eighteenth—century, was an economic enterprise. For the purposes of this article, however, we have limited this broad definition of entrepreneurship, concentrating on women who specialized in commerce, selling what they themselves produced or what others produced and, in later centuries, women who were actively involved in the money economy.
The Rabbis view Eve, the first woman, as embodying the qualities of all women, and of femininity in general. As God’s handiwork, she is portrayed as the most beautiful woman who ever lived, and there was no fairer creature but her husband Adam. The midrashim about her exude an air of primacy: the first mating between Adam and Eve is described as a magnificent wedding, and their first intercourse aroused the serpent’s jealousy. The primal sin is generally symbolic of man’s sins, and through it the Rabbis seek to clarify why men trespass. The depiction of the woman’s creation leads the Rabbis to inquire into gender differences and the nature of the female sex, all through the eyes of the male Rabbis. They discuss woman’s different temperament, her mental maturity, her habits, the physical shape of her body, her behavior, and other aspects of female existence. The Rabbis attempt to provide an explanation for gender differences by means of a portrayal of woman’s different creation, and also as being a result of the sin of the Garden of Eden. Eve’s punishment is examined at length in the dicta of the Rabbis, who exhibit a certain degree of empathy in their ability to describe women’s suffering during the first three months of pregnancy, during birth, in instances of miscarriage, the pain of raising children, that of menstrual periods and other afflictions.
Aside from various women for whom short entries are available throughout this encyclopedia, it is necessary to list several women mentioned in the The discussions and elaborations by the amora'im of Babylon on the Mishnah between early 3rd and late 5th c. C.E.; it is the foundation of Jewish Law and has halakhic supremacy over the Jerusalem Talmud.Babylonian Talmud under a common heading.
In order to understand its development and its centrality in the rabbinic context, menstrual impurity must be seen in the context of the biblical purity system.
Annotated bibliography of books about female purity (niddah).
The myriad ways in which God and divinity have been thought, uttered, imagined, depicted and expressed in Jewish tradition resist easy characterization.
Jewish law is based on a fundamental assumption of gender duality.
Across the medieval Jewish world, rabbis used takkanot (rabbinic decrees) to address urgent needs in family life among their Jewish communities. These takkanot are key historical sources for understanding the changing roles of women in the medieval Jewish world.
In the Second Book of Maccabees (II Maccabees, Chapter 7) a story is told of a (nameless) mother of seven who was arrested with her sons for defying the decree of the Seleucid monarch to transgress the commandments of the Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah. Refusing to capitulate to the king’s demands, the sons were tortured to death one by one. Instead of persuading them to desist, their mother encouraged them to die for their belief. The story ends with a short note to the effect that after the death of her sons, she too died. In contrast to the elaborate description of their death, hers is merely mentioned, not described.
Hasidic women represent a unique face of American Judaism. As Hasidim—ultra-Orthodox Jews belonging to sectarian communities, worshiping and working as followers of specific rebbes—they are set apart from assimilated, mainstream American Jews. But as women in a subculture primarily defined by male religious studies, rituals, and legal obligations, they are also set apart from Hasidic men, whose recognizable styles of dress and yeshiva ingatherings have long presented a masculine standard for outsiders’ understanding of Hasidism.
During the early waves of immigration to the United States, Sephardi and German Jews established full-time schools in large population centers. Rabbis, clergy and predominantly European-trained male teachers provided religious instruction in private-school settings, often sponsored by and housed in synagogues.
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.
Huldah is one of the seven women prophets of Israel enumerated by the Rabbis: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther (BT Lit. "scroll." Designation of the five scrolls of the Bible (Ruth, Song of Songs, Lamentations, Ecclesiastes, Esther). The Scroll of Esther is read on Purim from a parchment scroll.Megillah 14a); she is also mentioned among the twenty-three truly upright and righteous women who came forth from Israel (A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).Midrash Tadshe, Ozar ha-Midrashim [Eisenstein], p. 474).