Hannah Trager, writer and communal activist, was born in London to Zerah (1843–1935) and Rachel Lea Barnett (1842–1924).
From her arrival in Palestine in 1886, midwife Olga Belkind-Henkin—who never had children of her own—delivered babies, while helping her husband to purchase land for Jews who wish to settle the Land of Israel.
In the medieval period, Jewish women doctors were found in most of the countries of western and central Europe, i.e., Spain, France, Provence, Italy, Sicily, and especially in Germany. Slawa of Warsaw (1435) is the only one who has so far been found from eastern Europe, but others will probably come to light when the records are examined more thoroughly. Evidence of women doctors in Egypt and Turkey comes from the beginning (ninth to twelfth centuries) of this period and from its end (sixteenth and seventeenth centuries), although evidence for women healers is scattered throughout the sources.
Elisheba is mentioned only a single time in the Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah (Ex. 6:23), as the daughter of Amminadab, the sister of Nahshon and the wife of Aaron the High Priest. The Rabbis speak at large concerning her. They note her importance, since her life was bound up with the most distinguished families in Israel: her husband was appointed High Priest, her children were deputy high priests, her brother was nasi (chieftain) of the tribe of Judah and her brother-in-law Moses led the Israelites. The A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).midrash accordingly applies to Elisheba the verse “And may your house be like the house of Perez whom Tamar bore to Judah” (Ruth 4:12), which was meant to signify that Elisheba, too, was descended from the royal line since she was from the tribe of Judah (Ruth Zuta 4:12). Commenting on Jacob’s blessing to Judah, “You, O Judah, your brothers shall praise” (Gen. 49:8), the Rabbis list Elisheba daughter of Amminadab among the important people and officials that were born to this tribe and call her “the mother of the priesthood” (Gen. Rabbah 97:8).
Two references to women at the beginning of the story of the exodus focus on aspects of childbirth and lactation. Women are prominent in this narrative—as givers of life. They perhaps prefigure the “birth” of Israel in the story that follows.
The midrash portrays Jochebed as a wise woman who was righteous and God-fearing. By merit of her good deeds, she gave birth to the three leaders of the Exodus generation: Moses, Aaron, and Miriam.
Popular myth suggests that during the height of her practice, Dr. Lena Kenin delivered at least half of the Jewish babies in Portland, Oregon. This joyful responsibility was not without challenges. As was more customary in the mid-twentieth century than now, expecting a child was a private affair. Most of Kenin’s patients wanted to keep their pregnancies a secret, but risked running into a friend or an acquaintance in the waiting room. Kenin designed her office so that patients could exit through another door.
As Deborah Berenstein has written: “The nurses of the Second Lit. "ascent." A "calling up" to the Torah during its reading in the synagogue.Aliyah (1904–1914) integrated among the workers to treat, care for and fill the urgent need of many young people for someone to look after them. … The nurses won “recognition and appreciation for their care of their fellow human beings.” One of these nurses was Sarah Lishansky.
The Jewish communities of Northern France and of Germany who constituted Medieval Ashkenaz were situated along the trade routes of the time. These communities were well known for their prominent and accomplished scholars as well as their flourishing businesses. These Jewish communities flourished during the High and Late Middle Ages (1050–1450) as urban centers grew and thrived and centers of Jewish learning expanded.
When the matriarch Rachel is giving birth to her second son (Benjamin), she is attended by a midwife (Gen 35:17). The presence of such a health care professional, called meyalledet (“one who causes, helps birth”), was probably routine in Israelite and pre-Israelite society, and the explicit reference to her in this case is not necessarily related to the difficulty of Rachel’s labor.
Midwifery is regarded as a profession that entails a great deal of responsibility, along with numerous risks, both to the life of the mother and to that of the newborn.
Together with her brothers, Moses and Aaron, Miriam is described in the midrash as part of a family triumvirate of leaders. Although, unlike her brothers, she did not have any formal position, the Rabbis assert that she contributed greatly to the redemption of Israel from Egypt.
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.
The first chapter of Exodus relates that, as the Israelites in Egypt begin to proliferate following the death of Joseph, the Egyptian king seeks to curb the Israelite population lest its numbers threaten the security of Egypt in time of war. When enslavement of the Israelites fails to achieve Pharaoh’s goal, he commands the Hebrew midwives, of whom only two are known by name—Shiphrah and Puah—to kill at birth all the male Hebrews, but to permit the females to live. Since, however, the midwives stand in awe of God, they violate Pharaoh’s command and permit the boys to live.
Puah was one of the two Hebrew midwives (Shiphrah and Puah) who delivered the children of the Israelites during the Egyptian servitude. The Torah chronicles (Ex. 1:15–21) that they disobeyed Pharaoh’s command and did not kill the Israelite male newborn. Apart from this brave act, the midwives are not mentioned elsewhere in the Exodus narratives, nor in the entire Bible. The Rabbis identify the midwives with various Biblical heroines, thereby transforming them from secondary characters to central, fully developed figures whose annals spread over additional chapters of the Torah.
Shiphrah (more commonly spelled, "Shifra") is one of the two named midwives who serve the Hebrew women in Egypt and who contravene Pharaoh’s order to kill at birth all Hebrew males.
Shiphrah (more commonly spelled "Shifra") was one of the two Hebrew midwives (Shiphrah and Puah) who delivered the children of the Israelites during the Egyptian servitude. The Torah chronicles (Ex. 1:15–21) that they disobeyed Pharaoh’s command and did not kill the Israelite male newborns.
Sarah Shmukler—nurse, midwife and Second Lit. "ascent." A "calling up" to the Torah during its reading in the synagogue.Aliyah pioneer—is an outstanding example of Israel’s working women. Her death in Yesud ha-Ma’alah in 1919, as she battled a yellow fever epidemic, made her a symbol of the fate of the new woman of the Land of Israel, her creativity and her love.