Jewish women’s spirituality developed historically within the confines of a patriarchal tradition. Over time, feminists have developed rituals and created spaces that honor the unique experiences of women.

Midrash views Ruth very positively, describing her as beautiful, modest, and virtuous. The Rabbis also link Ruth with other revered women, such as Sarah and Rebekah, furthering her portrayal as an exemplary biblical woman. Despite her mother-in-law’s suspicion about the circumstances of her conversion, the midrash clarifies that Ruth converted based solely on her beliefs.

Rebekah, one of the four Matriarchs, is characterized by the Rabbis as a prophet and a righteous woman. The midrash transforms Rebekah from an individual character with a personal story into a symbol of the realization of God’s promise to Abraham.

Rachel is depicted in the Torah as Jacob’s beautiful and beloved wife. The midrash portrays Rachel as a prophetess, and her statements and the names she gave her sons contain allusions to the future. Rachel’s merit continued to aid Israel even many years after her demise.

The midrash tells the story of how the Queen of Sheba traveled to meet King Solomon and witness his wisdom, posing several scenarios and riddles to test him. After being impressed by his answers, she commits herself to God and converts.

The narrative of Peninnah centers around her interactions with Hannah, as both women were married to Elkanah. Different midrashic traditions tell stories of how Peninnah treated Hannah, most portraying Peninnah as the antagonist. Peninnah is shown irritating Hannah, although some midrashim argue that Peninnah’s actions were a result of her feeling like the least favorite wife.

Midrash portrays Naomi favorably, referring to her as righteous and significant. The Rabbis emphasize her dedication to her faith and her commitment to supporting her gentile daughter-in-law, Ruth. She guides Ruth through her conversion, encourages Ruth to maintain her devotion, and raises the child to whom Ruth gives birth.

The Midrash and Aggadah provide insight into the marriage of Michal, daughter of Saul, to David, to whom she was loyal over her father, Saul. Michal was later punished for publicly disrespecting David.

Lilith’s character has evolved throughout the years. She began as a female demon common to many Middle Eastern cultures, was transformed by Medieval Jewry into Adam’s first wife, and was finally reclaimed by Jewish feminists as an icon.

Leah is the sister of Rachel and the wife of Jacob. God blesses Leah with children; she has six sons and one daughter, and two of her sons become ancestors of two of the twelve tribes. She may not have been Jacob’s preferred bride, but she is interpreted as extremely selfless and generous.

Keturah was one of Abraham’s wives. The Rabbis describe her as a woman of virtue, for which she was worthy of being joined to Abraham.

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.

Jezebel is portrayed by the Rabbis as a wicked woman who represents the negative influence of Gentile women who turned Israel’s heart to idolatry; an evil woman who causes the king of Israel to stray from the ways of the Lord. Nevertheless, the Rabbis also indicate a favorable aspect of her character.

Jephthah’s daughter is portrayed in midrash as a wise and practical woman, well-versed in halakhah and the Torah. The rabbis place the blame for her murder on her father and the High Priest Phinehas.