Tkhines were collections of prayers published in Yiddish, often specifically for women, across Europe from the sixteenth to the nineteenth century. The prayers addressed many themes of domestic and family life, although some also suggested women ought to be allowed into traditionally male spaces.

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.

The apocryphal book of Judith tells the story of an Assyrian invasion of Israel, led by a man named Holofernes. Judith, a widow in a besieged Israelite town, seduces and murders Holofernes, securing victory for Israel.

Hannah is depicted by the Rabbis as a righteous woman who was devout in her observance of the commandments and tested by God through her infertility. Her story is the basis for much of the rabbinic conception and rules of prayer.

Hannah, the second and barren yet preferred wife of Elkanah, promises to return her child to YHWH if he grants her a son. Her prayers are answered, and she follows through on her pledge to YHWH. Hannah’s narrative emphasizes the importance of fertility and childbirth in Israeli artistic narratives and presents a portrayal of an independent and resourceful woman.

The Greek Additions to the Hebrew Bible’s Book of Esther were probably written over several centuries and contradict several of the details from the Hebrew text. Generally, the Additions are more dramatic and ultimately portray Esther as stereotypically weak and helpless, even though parts of her weakness and femininity ultimately help save her people.

Rabbi Ovadiah Yosef was the Sephardi chief rabbi of Israel and the leader of the Shas political movement.

The medieval commentator Rashi, through his commentary and halakhic works, was an advocate for improving the status of women, introducing innovative exegesis to support his views. His followers, the Tosafists, would continue to innovate and support Jewish women.