Abigail is the wife of Nabal the Calebite from Carmel and later becomes the second wife of David. According to 1 Samuel 25, Abigail is married to Nabal, a wealthy rancher, and she is described as beautiful and intelligent.
The Rabbis depict Abigail as a wise and practical woman, capable of acting at the right moment and in the right way. She saves David from committing unnecessary bloodshed, while at the same time assuring her future.
According to the aggadic tradition, Lamech took two wives, one for sexual pleasure and the other for procreation. One wife would be in his company adorned like a harlot, and he plied her with a drug that induced barrenness, so that she would not give birth; the other sat alone, like a widow. Lamech’s behavior graphically attests to the process of spiritual decline from one generation to the next and the corruption of the Flood generation.
Helen Adler helped her husband establish the first model tenements at Cherry Street as well as the first free kindergarten in America, called the Working Man’s School, and later the Ethical Culture School at Fieldston. She took an active part in the visiting nurses’ service for the poor at the DeMilt Dispensary, the oldest clinic in the city, which Felix had initiated in 1877. With the assistance of a Dr. Koplik, she helped cut the infant death rate by having milk bottled safely at the Laboratory Department for Modified Milk for Tenement Babies, which Koplik and Adler founded in 1891.
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.
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.
She has appeared in approximately forty Israeli feature films, dozens of stage plays and television dramas. Her starring roles in films include Siege, 1969; Highway Queen, 1971; House on Chelouche Street, 1973; My Mother the General, 1979; Summer of Aviya, 1988; Life According to Agfa, 1992; Sh’chur, 1994; and Passover Fever, 1995.
“I may not be perfect, but parts of me are excellent,” read the badge on a big teddy bear physician Naomi Amir gave her young disabled patients to cuddle. The sentiment reflected her medical philosophy, which made her a pioneer in pediatric neurology.
The Sephardic communities that settled in Argentina in the late nineteenth and early twentieth centuries came from various areas in the Sephardi world.
A number of studies from the mid-1980s onward have demonstrated the impact of the Holocaust on visual art, in particular for artists who themselves experienced the agony of the Holocaust, but also among their contemporaries. These artists portrayed the Holocaust’s atrocities and responded to the horrific trauma through various forms of expression. Now, more than sixty years after the Holocaust, it is apparent that its impact has carried over into the works of so-called “second generation” artists as well.
By focusing on Jewish women artists working in Britain today, whose Jewishness and gender are central to their artistic output, it offered valuable insights into the diverse ways in which women perceive their Jewishness in contemporary Britain. Aware of their complex “otherness” as women, Jews and artists, they put that awareness to good creative use; and in so doing, proved that art has a crucial role to play in exploring—and perhaps crystallizing—issues of identity.
Jewish women began to assimilate into American society and culture as soon as they stepped off the boat. Some started even earlier, with reports and dreams of the goldene medine, the golden land of liberty and opportunity. Very few resisted adapting to the language and mores of the United States; those who did often returned to Europe. Well over ninety percent stayed, even those who cursed Columbus’s voyage and subsequent European settlement in North America.
A halakhic work composed in 1180 that deals with the laws of behavior during menstruation (niddah), Ba’alei ha-Nefesh (Masters of the Soul) was written by Rabbi Abraham ben David of Posquières (the Rabad, c. 1125–1198), who was also known as ba’al ha-hassagot (critic par excellence).
Babatha daughter of Shim’on, a Jewish landowner who lived in Roman Arabia, owned a document archive found in a cave in the Judaean desert. Babatha’s archive is an extremely important resource for many issues, especially on the question of Jewish women’s legal position in Greco-Roman Palestine.
The “Baghdadis,” referring to Jews coming mainly from Baghdad, Basra and Aleppo, but also from other Arabic speaking parts of the Ottoman Empire, arrived in India in the late eighteenth century and ultimately formed important diaspora trading communities in Bombay and Calcutta.
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.
Miriam Ostrovsky Baratz, a founder of Kevuzat Deganyah Aleph and one of the first two women members of the Haderah commune, was a member of the founding generation who exemplified the attempt to change the conventional norms of Jewish society, Yishuv society and workers’ groups.
Hannah Trager, writer and communal activist, was born in London to Zerah (1843–1935) and Rachel Lea Barnett (1842–1924).
Devorah Baron, who is considered to be the first female to write in Modern Hebrew, was born on December 4, 1887, in the small town of Uzda (50 km SSW of Minsk), where her father served as a rabbi. While a number of women had overcome the odds and written in Hebrew before her, Devorah Baron was the first woman to make a career for herself as a Hebrew writer.
Like many mothers of celebrities, Sadi Muriel Baron might be considered famous because of her child, rather than because of her own personal accomplishments. Baron was the mother of Dr. Richard Raskind, who became one of the most famous American male-to-female transgender personalities when he was transformed into Dr. Renée Richards in 1976. However, Baron was herself a success story. Baron was a pioneering neurologist and psychiatrist who maintained her own private practice well into the 1950s.
Baruch’s foremost concern, expressed through a wide range of professional activities as an educator, author, psychologist, and community leader, was the healthy emotional development of the young child with the full understanding that physical, intellectual, and emotional development are all interrelated.
Bathsheba, the wife of David (reigned c. 1005–965 b.c.e.) and the mother of Solomon (reigned c. 968–928 b.c.e.), is featured in each of these roles in one major narrative sequence in the David stories, and she is characterized quite differently in each.
Bathsheba is portrayed by the midrash as a modest woman who carefully observed the laws of family purity, but who found herself, without any conscious action on her part, in an adulterous affair with the king.