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Old Yishuv: Palestine at the End of the Ottoman Period

Women of the Old Yishuv saw their immigration to the Holy Land as serving spiritual sanctification at the expense of material suffering. Jewish women lived restricted lives as the result of child marriage, high infant mortality rates, and being confined to the domestic sphere in the Old Yishuv.

Jewish Women in New Zealand

Although New Zealand’s Jewish community is small, “Kiwi” Jewish women have punched well above their weight and account for a significant number of the country’s “historic firsts” and remarkable achievements.

Nature of Women

Rabbinic literature is replete with implications concerning the differences in the respective natures of men and women. Often the portrayals are paradoxical, citing opinions that describe seemingly opposite traits. The broader reality, however, often balanced a narrow reading of the text.

Modesty and Sexuality in Halakhic Literature

Though it is not mentioned in the Bible, modesty (zeni'ut) has become a significant part of modern halakhah, especially in the realm of sexuality. For women, sexual modesty means covering up their bodies. For both men and women, modesty also entails certain behavioral rules. These modesty rules ensure that sex happens in a way that is deemed proper, in the right time and place.

The Jewish Family in Early Twentieth-Century United States

As poor Jewish immigrant families poured into the United States in the late nineteenth and early twentieth centuries, concerned social workers, rabbis, sisterhood presidents and journalists sounded an alarm about the state of the Jewish family. Women often bore the blame for what was seen as the weakening of the Jewish home, and communal organizations devoted much attention to strengthening the Jewish family.

Merab, daughter of Saul: Midrash and Aggadah

Merab, daughter of Saul, was meant to marry David, but ended up being given in matrimony to Adriel the Metholathite. Rabbis in the Midrash and Aggadah discuss two different versions of events: one in which Merab marries David, and one where she marries Adriel.

Merab: Bible

Merab, one of the daughters of King Saul, is originally offered in marriage to David, whom Saul hopes to have killed. However, Saul’s plan fails, and Merab marries another man. The story of Saul’s attempt to arrange Merab’s marriage shows the social structures between fathers and daughters among the ancient Israelites.

Medieval Ashkenaz (1096-1348)

The Jews of medieval Ashkenaz are known for their prolific rabbis and for the Ashkenazic customs that became characteristic of many European Jewish communities. During the High Middle Ages, the women in these communities had many important roles women within the family and in the communal, economic, and religious life.

Martha, daughter of Boethus

One of the richest women in Jerusalem during her time, Martha, daughter of Beothus, used her wealth to change the laws of marital status to marry Joshua ben Gamla, a High Priest.

Mariamme I The Hasmonean

Mariamme, granddaughter of the last Hasmonean rulers, was the wife of King Herod of the new dynasty. After bearing him five children, she was executed by the king in 27 B.C.E.

Levant: Women in the Jewish Communities after the Ottoman Conquest of 1517

Following their expulsion from the Iberian Peninsula in 1492, many Jews settled in Palestine, Egypt, and Syria – regions which fell under Ottoman Control in 1517. Girls in the Levant were married at young ages, polygamy was common, and obtaining a get was very difficult. Nevertheless, many Jewish women worked outside the home and kept their earnings.

Legal-Religious Status of the Female According to Age

Legal status in Judaism is determined by age, sex, legal capacity, and, to some extent, by class and societal status. Legal majority in Jewish law was achieved relatively early in comparison to contemporary standards.

Legal-Religious Status of the Married Woman

Rabbinic law defines the criteria and requirements for traditional marriage, marital rights, and divorce. However, the rabbinic marital system poses many problematic issues for women, especially for agunot, women trapped against their will in marriages by their husbands.

Legal-Religious Status of the Moredet (Rebellious Wife)

A woman who is deemed a moredet is severely disadvantaged in her legal standing. There are various ways in which a women is considered a moredet, and all legal processes dealing with rebellious wives put women at a legal disadvantage.

Legal-Religious Status of the Suspected Adulteress (Sotah)

When a husband accused his wife of adultery, the Bible prescribes the ritual of Sotah (bitter waters) to verify his claim. Rabbinic literature explains and explores the ritual and the requirements for undergoing sotah.

Legal-Religious Status of the Virgin

Virginity has long remained a significant feature of womanhood in Judaism. Many foundational Jewish texts detail the specifics of virginity, explaining the requirements of virginity and to what extent these requirements can be expanded.

Kurdish Women

Jews lived in Kurdistan for 2,800 years, until a mass migration to Israel in the 1950s. This Jewish community’s ancient roots and relative seclusion in the Kurdistan region fostered unique religious, cultural, and linguistic characteristics. Despite assimilation and the loss of traditional practices, the community remained tight-knit.

Rabbi Abraham Isaac Kook

Although he credited women for their emotions and intuition and valued them for their essential position in the family, Rabbi Abraham Isaac Kook generally regarded women as inferior to men. He believed women should not be educated but rather should be limited to the home and to serving as their husband and family’s housekeeper.

Francine Klagsbrun

Author of more than a dozen books and countless articles in national publications and a regular columnist in two Jewish publications, Francine Klagsbrun is a writer of protean interests who has made an impact on both American and American Jewish culture.

Killer Wife in Jewish Law and Lore

The Talmud states that if a woman is twice or thrice widowed, she is prohibited from remarrying because it is presumed that she is a killer wife and that her next husband will also die. This has been applied in post-Talmudic law, but also negated by some halakhic decisors.

Kibbutz Ha-Dati Movement (1929-1948)

Beginning in 1929, the religious kibbutz (Kibbutz Ha-Dati) movement represented the confluence of progressive ideals of equality and collectivism and traditional customs of Judaism. As a result, women in the movement lived at a crossroads.

Karaite Women

Family law and personal status of women are important aspects of both the daily life and the halakhah of Karaite communities. Karaite legal sources often deal with rules pertaining to betrothal, marriage, divorce, ritual purity, and incest.

Juedischer Frauenbund (The League of Jewish Women)

Founded in 1904, The League of Jewish Women pursued secular German feminist goals while maintaining a strong sense of Jewish identity. The League supported vulnerable women through practical social reforms while fighting for political power within the German Jewish community. It saw employment opportunities as essential to women’s economic, psychological, and emotional independence.

Esther Jungreis

Esther Jungreis, a leading Jewish public orator from the 1970s to the 1990s, was a pioneer in the Orthodox Jewish outreach movement. Her lectures and educational programs encouraged many previously unaffiliated young Jews to explore their heritage.

Early Modern Italy

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.

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