Judaism's Traditional View of Women

ByAJWS Staff

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Exodus 22:20-23

וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם: כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן: אִם עַנֵּה תְעַנֶּה אֹתוֹ כִּי אִם צָעֹק יִצְעַק אֵלַי שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ: וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים:

Exodus.22.20-23

You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. You shall not ill-treat any widow or orphan. If you do mistreat them, I will heed their outcry as soon as they cry out to Me, and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans. [JPS translation]

1. Is the obligation to care for the orphan and widow something active (you do) or passive (that you abstain from doing)?
2. What do you think it means to "ill-treat" the widow or orphan?
3. Do you think the consequences of this divine order can be felt realistically today?

Isaiah 1:17

לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה:

Isaiah.1.17

Learn to do good. Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow. [JPS translation]

1. What does it mean to "do good"?
2. What does it mean to "defend the cause of the widow"? How do we do that?
3. What is the implication of the fact that widows are often mentioned last among the groups of those in need?

Psalms 146:7-9

עֹשֶׂה מִשְׁפָּט לָעֲשׁוּקִים נֹתֵן לֶחֶם לָרְעֵבִים ה' מַתִּיר אֲסוּרִים: ה' פֹּקֵחַ עִוְרִים ה' זֹקֵף כְּפוּפִים ה' אֹהֵב צַדִּיקִים: ה' שֹׁמֵר אֶת גֵּרִים יָתוֹם וְאַלְמָנָה יְעוֹדֵד וְדֶרֶךְ רְשָׁעִים יְעַוֵּת:

Psalms.146.7-9

Who secures justice for those who are wronged, gives food to the hungry. The LORD sets prisoners free; The LORD restores sight to the blind; the LORD makes those who are bent stand straight; the LORD loves the righteous; The LORD watches over the stranger; He gives courage to the orphan and widow [JPS translation]

1. What are we meant to learn from the things that God does for those in need?

2. What does it mean that God gives "courage" to the orphan and widow? Why do they need courage? Courage from what?

3. What is the implication of the orphan and widow appearing last in the textual list?

Exodus 2:16-17

וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן: וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת צֹאנָם:

Exodus.2.16-17

Now the priest of Midian [Yitro] had seven daughters. They came to draw water, and filled the troughs to water their father’s flock; but shepherds came and drove them off. Moses rose to their defense, and he watered their flock. [JPS translation]

1. What do we learn about the attitude towards women from this text?
2. Based on this text, how are men supposed to act towards women?

Exodus 15:20-21

וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת: וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיקֹוָק כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם:

Exodus.15.20-21

Then Miriam the prophetess, Aaron's sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: Sing to the Lord, for He has triumphed gloriously; Horse and driver He has hurled into the sea.

1. What leadership qualities did Miriam display in these verses?

2. What is the role of the women, and a female prophetess, in this turning point in biblical history (after crossing the Red Sea)?

Judges 4:17-21

שופטים ד׳:י״ח-כ״א

וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָה: וַיֹּאמֶר אֵלֶיהָ הַשְׁקִינִי נָא מְעַט מַיִם כִּי צָמֵאתִי וַתִּפְתַּח אֶת נֹאוד הֶחָלָב וַתַּשְׁקֵהוּ וַתְּכַסֵּהוּ: וַיֹּאמֶר אֵלֶיהָ עֲמֹד פֶּתַח הָאֹהֶל וְהָיָה אִם אִישׁ יָבוֹא וּשְׁאֵלֵךְ וְאָמַר הֲיֵשׁ פֹּה אִישׁ וְאָמַרְתְּ אָיִן: וַתִּקַּח יָעֵל אֵשֶׁת חֶבֶר אֶת יְתַד הָאֹהֶל וַתָּשֶׂם אֶת הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא נִרְדָּם וַיָּעַף וַיָּמֹת:

Judges 4:18-21

Sisera, meanwhile, had fled on foot to the tent of Yael, wife of Heber the Kenite; for there was friendship between King Jabin of Hazor and the family of Heber the Kenite. Yael came out to greet Sisera and said to him, "Come in, my lord, come in here, do not be afraid." So he entered her tent, and she covered him with a blanket. He said to her, "Please, let me have some water; I am thirsty." She opened a skin of milk and gave him some to drink; and she covered him again. He said to her, "Stand at the entrance of the tent. If anybody comes and asks you if there is anybody here, say 'No.'" Then Yael wife of Heber took a tent pin and grasped the mallet. When he was fast asleep from exhaustion, she approached him stealthily and drove the pin through his temple till it went down to the ground. Thus he died. [JPS]

1. What method of women's empowerment and heroism does Yael display?
2. Is Yael a female role model or not?
3. Would this story play a different role in Jewish history if Yael were a man? What makes this story unique?

Proverbs 31:10-31

אֵשֶׁת חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ: בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר: גְּמָלַתְהוּ טוֹב וְלֹא רָע כֹּל יְמֵי חַיֶּיהָ: דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ: הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ: וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ: זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נָטְעָה כָּרֶם: חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ: טָעֲמָה כִּי טוֹב סַחְרָהּ לֹא יִכְבֶּה בַלַּיְלָה נֵרָהּ: יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ: כַּפָּהּ פָּרְשָׂה לֶעָנִי וְיָדֶיהָ שִׁלְּחָה לָאֶבְיוֹן: לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל בֵּיתָהּ לָבֻשׁ שָׁנִים: מַרְבַדִּים עָשְׂתָה לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ: נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם זִקְנֵי אָרֶץ: סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי: עֹז וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן: פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ: צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל: קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה: שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל: תְּנוּ לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ:

Proverbs.31.10-31

What a rare find is a capable wife! Her worth is far beyond that of rubies. Her husband puts his confidence in her, and lacks no good thing. She is good to him, never bad, all the days of her life. She looks for wool and flax, and sets her hand to them with a will. She is like a merchant fleet, bringing her food from afar. She rises while it is still night, and supplies provisions for her household, the daily fare of her maids. She sets her mind on an estate and acquires it; she plants a vineyard by her own labors. She girds herself with strength, and performs her tasks with vigor. She sees that her business thrives; her lamp never goes out at night. She sets her hand to the distaff; her fingers work the spindle. She gives generously to the poor; her hands are stretched out to the needy. She is not worried for her household because of snow, for her whole household is dressed in crimson. She makes covers for herself; her clothing is linen and purple. Her husband is prominent in the gates, as he sits among the elders of the land. She makes cloth and sells it, and offers a girdle to the merchant. She is clothed with strength and splendor; she looks to the future cheerfully. Her mouth is full of wisdom, her tongue with kindly teaching. She oversees the activities of her household and never eats the bread of idleness. Her children declare her happy; her husband praises her, “Many women have done well, but you surpass them all.” Grace is deceptive, Beauty is illusory; It is for her fear of God that a woman is to be praised. Extol her for the fruit of her hand, and let her works praise her in the gates. [JPS translation]

1. How does this text make women appear? Is it realistic or idealistic? Good or bad?
2. Should women want to be depicted in this way?
3. What are the expectations of women and the treatment of women from this text?

BabylonianTalmud, Ketubot 49a

כתובות מ״ט א:ח׳

רבי יהודה אומר: מצוה לזון את הבנים, וקל וחומר לבנות, משום זילותא.

Ketubot 49a:8

Rabbi Yehudah said: A father should support his sons, and all the more so his daughters, because it is shameful [for the daughters to not be supported]. [AJWS translation]

How does this text view women and more specifically the connection between men and women?

Rambam, Mishneh Torah, Laws of Gifts to the Poor 8:15-16

האשה קודמת לאיש להאכיל ולכסות ולהוציא מבית השבי, מפני שהאיש דרכו לחזר לא האשה ובושתה מרובה, ואם היו שניהם בשביה ונתבעו שניהן לדבר עבירה האיש קודם לפדות לפי שאין דרכו לכך. יתום ויתומה שבאו להשיא אותן משיאין האשה קודם לאיש מפני שבושתה של אשה מרובה, ולא יפחתו לה ממשקל ששה דינרים ורביע דינר של כסף טהור, ואם יש בכיס של צדקה נותנין לה לפי כבודה.

Mishneh_Torah,_Gifts_to_the_Poor.8.15-16

The woman precedes the man in being fed and sheltered and redeemed from captivity because the man is usually returned, while the woman is not, and her embarrassment is greater. If both of them are in captivity and they are both commanded to commit a violation, the man is redeemed before the woman because it is not his way [to behave like that]. A male orphan and a female orphan that were prepared for marriage — the woman is married off first because her embarrassment is greater, and she should not be deprived of less than six dinar and a quarter of pure silver, and if one has tzedakah in one’s pocket one should give her according to her honor. [AJWS translation]

1. What are the factors that guide this text to map out priorities?
2. What factors make women in poverty and bondage different than men in the same situation? To what extent are these factors true today?
3. What other social justice themes emerge from this text?

Rambam, Laws of Marital Relations 3:19

Translation	Original
Even though a father has permission [from the Torah] to betrothe his daughter while she is a minor to anyone that he wants, it is not right for him to do this. Rather, the sages have commanded that a man should not betrothe his daughter while she is a minor. Rather, she must become an adult and say, “To so-and-so I wish to be married.” [AJWS translation]	ואע"פ שיש רשות לאב לקדש בתו כשהיא קטנה וכשהיא נערה לכל מי שירצה אין ראוי לעשות כן אלא מצות חכמים שלא יקדש אדם את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה.

1. What are the factors that this text points to as being ethically problematic when a father betrothes his daughter while she is still a minor?
2. Where in the world are women still denied agency over their own lives? How can we intervene?

3. How is this text's attitude towards women different from other older texts we've seen?