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Orthodox Jewish feminism (also known asOrthodox feminism amongst Jews) is a movement inOrthodox Judaism which seeks to further the cause of a moreegalitarian approach to Jewish practice[1] within the bounds ofJewish Law. The major organizations of this movement is theJewish Orthodox Feminist Alliance (JOFA) in North America, andWomen of the Wall (WOW) and its affiliates inIsrael and internationally, known as The International Committee for Women of the Wall (ICWOW). InIsrael, the leading Orthodox feminist organization isKolech, founded by Dr. Chana Kehat. In Australia, there is one Orthodoxpartnership minyan,Shira Hadasha, inMelbourne.
The movement relies on liberal interpretations of Jewish Law, by both modern and classical rabbinic scholars, taking advantage of the lack of universal consensus on legal interpretations amongst rabbis in different eras.
In 2016,Lila Kagedan officially became the first female Orthodox rabbi, while serving in Melbourne, Australia.[2] Later in 2016, Rabbi Kagedan was hired as rabbi at Modern Orthodox Mount Freedom Jewish Center in Randolph, New Jersey, becoming the first orthodox female rabbi in the United States.[3][4] Rabbi Kagedan is currently working atWalnut Street Synagogue in Massachusetts.[5][6] In 2021,Shira Marili Mirvis was appointed to be the spiritual leader of the Shirat HaTamar synagogue in Efrat, Israel.[7]
Orthodox feminists, using historical precedents and the aforementioned liberal legal interpretations, allow the practice of ritual in manners that more traditional or conservative interpretations consider as befitting only to men. Many of the practices of Orthodox feminists are held to be controversial because of their different approach to the everyday routine of most Orthodox Jews.[8] Several specific rituals and practices are of particular concern:
Agunot are women who have asked for a divorce, or who have been left by their husband, and the husband refuses to grant aget. Aget is a Jewish certificate of divorce required for the woman to be able to remarry. Recalcitrant husbands are pressured by society to grant theget to the wife, who is stuck in limbo, without a husband and unable to remarry.
Orthodox feminists make a priority of fighting on the behalf ofagunot, and the "agunah crisis".[9] Many fight in organizations specifically for this purpose, and some work independently.
Kissing theTorah scroll with asiddur (prayer book), hand, or directly with the lips, duringShabbath,Yom Tob, services is a convention found in manyModern Orthodox congregations as well as non-Orthodox ones. While many may take it for granted as an integral part of worship services, it is not practiced inHaredi andChassidic congregations. Dancing with theTorah and havinghakafoth (processional circuits) around the sanctuary onSimhath Torath is another way in which manyOrthodox Jews interact with the Torah which is an especially important ritual in feminist circles. These are some reasons why this act has special meaning in Orthodox feminist circles.[10]
One of the most prevalent, and perhaps least controversial practices of Orthodox feminists, even done by some women outside of the movement, is the participation in a women'szimmun. The women'szimmun takes place when less than three men have eaten together, but where three or more women have eaten together. Azimmun is a formal call to prayer said before the communal recitation ofBirkath Hamazon. One formula for the women'szimmun is exactly the same formula as thezimmun of men, but substitutingchaverot (Hebrew: friends (f.)) for the wordrabotai (Hebrew: gentlemen) in the beginning of the invitation, thus feminizing the call.
In Orthodox feminism, the donning of atallit (prayer shawl) is not seen as the wearing of a man's garment, neither is it seen as an affront to the community. These reasons make the wearing of prayer shawls by women common in Orthodox feminist circles.[11][12]
Citing Talmudic and later sources, Orthodox feminists allow the laying oftefillin by women.[citation needed]
Traditionally in Orthodox Judaism women are considered to be exempt from all positive time-bound mitzvot, such as wrappingtefillin. The medieval halachic work Orach Chayyim precludes women who wish to weartefillin from doing so. In ancient times, this was not the case. There are several instances of women who allegedly woretefillin. According toTalmud Yerushalmi Berachot 2:3:9 "Michal the daughter of the Cushite [Saul] woretefillin and the sages did not protest"[13] — although in the same tractate Rabbi Hezekiah concludes that the sages indeed did prohibit the wearing of phylacteries from Michal. The Mishnah tractate entitled Nashim ("women" or"wives"), which mainly deals with matters relating to domestic life and marriage is one of the most comprehensive dealing with the legal aspects of the role of women in Judaism. Medieval Ashkenazi communities represented a high point in women’s voluntary participation in Judaism, even in aspects supposedly forbidden to them by Talmudic law. Women of Northern France were known to put ontefillin to pray.[citation needed] In addition totefillin, women were documented as being counted in prayer quorums, and serving as asandeka'it at circumcision feasts.[citation needed] However, the political and economic situation of European Jewry gradually worsened beginning in the 13th century. In response, communities reverted to more traditional practices, and most of the gains Jewish women had achieved were put to a stop.
Orthodox Jewish feminists participate in a number of organized and informal activities which both demonstrate their commitment to their values as both feminists and as Orthodox Jews.
Holding conferences[14] of various kinds is a major activity that Orthodox Jewish feminists use to educate, show recognition, and strengthen the movement.JOFA organizes conferences for its members and the public drawing crowds from both North America, and internationally. As well, some Orthodox feminists participate inpartnership minyanim and other independent minyanim[15] where they feel comfortable and are permitted to practice Judaism in their unique way. This phenomenon was the topic of discussion of Mechhon Hadar, a conference about independent minyanim.[16]
A new office in some synagogues, particularly of theOpen Orthodox movement is allowing women to serve as synagogue or congregational interns, a position traditionally held by men only.[17]
Blu Greenberg advocates for women to ascend to the Orthodox rabbinate.[18]Mimi Feigelson was an Orthodox student ofShlomo Carlebach who was ordained after his death, but she doesn't use the term 'rabbi' in reference to herself out of respect for Orthodox social structure.[19]Haviva Ner-David has the equivalent of Orthodox ordination, but teaches at a Conservative yeshiva.
Sara Hurwitz is themaharat of theHebrew Institute of Riverdale. She has the full training of an Orthodox rabbi. Her title is an acronym for Manhiga Hilchatit Ruchanit Toranit: A halakhic spiritual and torah leader. According toRabbi Avi Weiss, she is a full member of the clergy. AMaHaRaT has functions as spiritual leader, gives pastoral care, and leads life cycle events, as well as having authority to teach Torah. She has the authority to answer questions of Jewish Law.[20][21]
In some communities, a spiritual leadership position other than rabbi is held by a woman.[22]Dina Najman is ראש קהילה Rosh Kehila (Hebrew: Head of Community) of Kehilat Orach Eliezer (KOE) on Manhattan's Upper West Side.
Sharona Margolin Halickman is a Madricha Ruchanit or Spiritual Mentor of the Hebrew Institute of Riverdale.[23][24]
MaharatRachel Kohl Finegold is the Director of Education & Spiritual Enrichment atCongregation Shaar Hashomayim in Montreal and is involved with JOFA.[25]
Lynn Kaye is the equivalent of an associate rabbi atShearith Israel in Manhattan.[26]
MaharatRuth Balinsky Friedman is the maharat atThe National Synagogue in Washington DC.[27]
Rori Picker Neiss serves as the Director of Programming, Education and Community Engagement at Bais Abraham Congregation in St. Louis, MO.[28]
In 2015Jennie Rosenfeld became the first female Orthodox spiritual advisor in Israel (specifically, she became the spiritual advisor, also calledmanhiga ruchanit, for the community ofEfrat.)[29] And same yearMiriam Gonczarska of Poland, has receivedmaharatsmicha as first European.
Australia's Shira Hadasha invited MaharatMelanie Landau to be its spiritual head; however, she declined the role. The community remains lay-led and service leadership and leyning are performed by congregants such asMandi Katz andAlex Fein.[30]
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