The writings of Rachel Adler on Jewish law and ritual have catapulted her into the center of modern Jewish religious discourse, and she is unquestionably among the leading constructive Jewish theologians, translators and liturgists of the modern era, garnering attention from Jewish and non-Jewish scholars, women and men alike.
A deeply religious feminist, Annette Daum dedicated her life to two causes: interfaith dialogue and feminism. Among other leadership positions, she coordinated interreligious affairs at the Union of American Hebrew congregations, edited the journal Interreligious Currents, and organized various task forces focused on gender equality and Jewish-Christian feminist dialogue.
Jewish feminist theology focuses on central Jewish categories, themes, and modes of expression—for example, God, prayer, Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah, and halakhah—and asks who created them and whose interests they reflect. It raises meta-questions about Jewish tradition.
Like many of his contemporary German-Jewish theologians, Abraham Geiger (1810–1874), the leading theorist and intellectual founder of the Jewish Reform movement, was nurtured in a traditional religious home and schooled in the classic rabbinic texts as a young child.
The Iggeret ha-Kodesh (The Holy Epistle), a Kabbalistic work written in the second half of the twelfth century, has been mistakenly attributed to the Ramban (Moses ben Nahman or Nahmanides, 1194–1270 - see Update below). The question of the composition’s author has prompted various answers: Gershom Scholem (1897–1982) at first believed that the author was Rabbi Joseph ben Abraham Gikatilla (1248–1325), a kabbalist who lived a generation after the Ramban. He later recanted this view and attributed the work to the kabbalist Rabbi Joseph of Shushan (thirteenth century), who was especially known for his erotic works.
When the Association for Jewish Studies (AJS) was established in 1969 as the professional organization of scholars in the interdisciplinary field of Judaic studies, there were no women among its founders. In 2005–06 women comprised 41% of the AJS membership. Within the past generation a field that was traditionally dominated by men has gradually witnessed the emergence of a significant number of women scholars.
In 1951, the New York–based Society of Jewish Science published a small pamphlet entitled “What to Tell your Friends About Jewish Science.” Written by the society’s leader, Tehilla Lichtenstein, the pamphlet sought to clarify the differences between the religions of Jewish Science and Christian Science. Portraying Christian Science as the outgrowth of a Christian philosophy of denial, Lichtenstein defined Jewish Science as the positive application of Jewish teachings to everyday life. She elaborated on this idea in over five hundred sermons delivered between 1938 and 1972, becoming the first Jewish American woman to serve as the spiritual leader of an ongoing Jewish congregation. While the society, which continues to exist, never sought formal affiliation with any of American Judaism’s major religious movements, it retains strong historical and theological ties to classical Reform Judaism.
Among egalitarian religious congregations throughout the world, the most popular addition to the traditional liturgy is the mention of the Matriarchs in birkat avot (the blessing of the ancestors), the opening blessing of the Amidah.
Judith Plaskow is the first Jewish feminist to identify herself as a theologian. Deeply learned in classical and modern Christian theology yet profoundly committed to her own Judaism, Plaskow created a distinctively Jewish theology acutely conscious of its own structure and categories and in dialogue with the feminist theologies of other religions.
Rabbi Joseph Dov Soloveitchik (1903–1993) was the undisputed rabbinic leader and leading ideologue of American Modern Orthodoxy for much of the twentieth century.
Spirituality can be defined as life lived in the presence of God. It embraces not only traditional and formal modes of religious expression, but also more informal individual and communal efforts to remain mindful of the sacred in all aspects of experience.