Under current Jewish Law, as understood by most Orthodox Jews, women have different obligations than men. With just a few exceptions, they do not have to observe positive commands limited to specific times. Wearing tefillin exemplifies this leniency because men do not wear tefillin at night, on Shabbat, and on holidays. So are Sukkah, lulav, shofar, tzitzit, Torah study, and tefillin.
Rabbanit Nechama Goldman Barash’s 2024 book, ‘Uncovered: Women’s Roles, Mitzvot, and Sexuality in Jewish Law,’ published by Urim Publications in Israel, is a significant and comprehensive contribution to the understanding of women’s roles in Jewish Law. Rabbanit Barash presents a thorough and meticulous exploration of the role of women in Judaism, its history, and earliest to contemporary sources in nine engaging, easy-to-read chapters. The title Rabbanit is given to female Orthodox rabbis.
She labels her nine chapters as Does Gender Matter, Women and Torah Study, Ervah (a Hebrew word literally meaning “nakedness,” a subject raising many issues), Wearing Pants in the Community, The Voice of a Woman, Women’s Hair Covering, (another view on) Women’s Hair Covering, Sexual Intimacy, and Premarital Relationships. The nine chapters are divided into as many as seventeen fascinating and informative sections.
This book teaches us much. We discover what prompted the current laws affecting women, their evolution, their effects on Orthodox society, and modern attitudes toward rules concerning women’s attire, speaking, singing, sexual restrictions, dating, and hair covering.
As an Orthodox Jew, I commend Rabbanit Barash for her scholarship and her ability to communicate it effectively to her students and readers of this book. In just over a century, significant strides have been made in recognizing women’s and men’s equality in Orthodox Jewish Law. However, it is essential to remember that this is an ongoing journey, and there is still much work to be done. This acknowledgment should instill a sense of hope and optimism in the readers, knowing that progress is being made and will continue to be made. The journey towards complete gender equality is promising, and we must continue striving for it.
The Bais Yaakov movement, ‘House of Jacob’ in Hebrew, is a collection of Orthodox Jewish schools and youth programs for girls and young women that originated in 1917 in Kraków, Poland. Sarah Schenirer, a dressmaker with only an eighth-grade education, started it. Her courage and determination, in a time when girls were thought to be uneducable, led to the opening of the first school in a tailor’s workshop, offering lessons on the Torah and practical subjects. Today, there are hundreds of schools throughout the world. Until 1917, most women could not read the Hebrew in the Siddur, the prayer book, understand the synagogue service, or comprehend the Torah. The Bais Yaakov movement changed this, marking a significant leap in women’s education in Orthodox Judaism.
Two generations ago, no woman could study Talmud and certainly could not be as conversant in it as Rabbanit Barash. Nor could any woman hold the title she holds, Rabbanit. This is a huge step forward to the recognition of equality, but allowing women to be called Rabbi, like men, is a step that still needs to be taken. Rabbanit Barash shows by her learning and teaching that this step is timely and appropriate.
Readers of her book will learn much about the current law, its basis, and its logic. This is better than good, and we thank her for it. But we must move forward, as Sarah Schenirer and Rabbanit Barash did.
Should women be allowed to wear tefillin?
I think they should be allowed to wear tefillin.
“Two generations ago, no woman could study Talmud…”
I’m glad women are finally allowed to study Talmud and Torah study. an ancient Talmudic rabbi discouraged fathers from teaching their daughters the Torah. I think women should be allowed to study the Torah and Talmud.
“This is a huge step forward to the recognition of equality, but allowing women to be called Rabbi, like men, is a step that still needs to be taken.”
I respect your view but I like the title Rabbanit better. It distinguishes female Torah scholars from men.
I also respect your view but I see no reason why we should treat women rabbis and men rabbis differently in any way.
I don’t think by calling them Rabbanit we are treating them differently. I think it is just a way to distinguish them. Like calling someone an actor or actress, a monk or nun.
Is this what you’re saying Turk Hill?
Would begin by expressing my profound respect for Rabbanit Nechama Goldman Barash’s undertaking. It is evident that her work, Uncovered: Women’s Roles, Mitzvot, and Sexuality in Jewish Law, reflects a deep engagement with the complexities of our sacred tradition, particularly concerning the roles of women in Judaism.
In my own works, I have always sought to synthesize the breadth of our legal and ethical teachings, urging the faithful to engage thoughtfully with the nuances of the Torah and our oral traditions. Rabbanit Barash’s exploration through her nine chapters addresses vital subjects that hold significant relevance in both historical and contemporary contexts.
The question posed in her first chapter, “Does Gender Matter,” is pivotal; it speaks to the essence of how our tradition perceives gender and its implications for the religious life. The emphasis on women’s Torah study is particularly noteworthy, as I myself emphasized the importance of knowledge and education for all members of the community. It is heartening to observe a recognition of women’s intellectual and spiritual capabilities in matters of law and ethics.
Topics such as “Ervah” and the discussions surrounding women’s hair covering reflect complex concerns that have been the subject of extensive debate throughout the ages. The intricate relationship between the physical and the spiritual, modesty and expression, is one that warrants thoughtful examination. I have often articulated that the intent (kavanah) behind our actions must guide our adherence to the laws, and a similar approach may well illuminate contemporary discussions regarding modesty.
The chapters addressing “Sexual Intimacy” and “Premarital Relationships” reveal the evolving conversations about love, commitment, and the nature of relationships in our time. In my own writings, I emphasized the importance of relationships being grounded in mutual respect and shared values, principles that can resonate in the discourse surrounding these contemporary issues.
As with all scholarly endeavors, it is the dialogue that such works provoke—that of thought, scrutiny, and respect for diverse opinions—that enriches our understanding of the Torah and its relevance to modern life. I commend Rabbanit Barash’s efforts to facilitate this discourse and encourage all from our community to engage earnestly with her insights, reflecting on how they both honor our tradition and address the realities of our world today.
May her scholarship, dear Rabbi Isreal Drazin, inspire further inquiry and understanding, fostering a deeper appreciation for the integral roles women play in our faith and communal life. Best: stephen
Excelent analysis, Stephen.