Expanding the Jewish Feminist Agenda Judith Plaskow

ewish feminists have succeeded in changing the task of religious feminists in the new millennium is to face of Jewish religious life in the United States end this counterproductive division of labor. How can J beyond the wildest dreams of those of us who, in we hope to soli* the gains of the last decades with- the late 1960s, began to protest the exclusion of women out sophisticated analyses of power in the Jewish com- from Jewish religious practice. Thirty years ago, munity and in the larger society? How do we begin to who could have anticipated that, at the turn of the theorize and act on the ways in which creating a more century, there would be hundreds of female rabbis just Judaism is but a small piece of the larger task of representing three Jewish denominations, untold creating a more just world? numbers of female Torah and Haftorah readers, and Jewish feminists have diffidtytransforming Jew- female cantors and service leaders in synagogues ish liturgy and integrating the insights of feminist throughout the country? scholarship into Jewish education not simply because Who could have imagined that so many girls of religious barriers but also because of lack of access would expect a full bat mitzvah as a matter of course, to power and money. A 1998 study commissioned by or that Orthodox women would be learning Talmud, Ma’yan, The Jewish Women’s Project in New York, mastering synagogue skills, and functioning as full documented the deplorable absence of women from participants in services of their own? the boards of major Jewish organizations. Of 2,315 Equal access to all the roles and responsibilities members representing boards of 45 important national of Jewish religious life has been - and remains - a Jewish organizations, only 25% were women. Al- hard fight for women in many individual congrega- though this study has yet to be integrated with an tions, and it has been far easier to achieve than trans- analysis of feminist progress on religious issues, surely formation of the content of Jewish liturgy and teach- the difficulty of institutionalizingfeminist curriculum ing. Yet even in this more difficult area, there have projects or of finding funding for major feminist com- been steps toward change. Birth ceremonies for baby mentaries is related to the absence of women from the girls, experimental liturgies, new denominational and halls of power. Moreover, boards of Jewish organiza- alternative prayerbooks reflecting women’s presence tions are themselves being rendered increasingly ir- and/or offering new God-language, feminist midrash relevant by the wealth of a small number of individu- and commentaries on biblical texts, are all part of the als whose private foundations have the power to set American Jewish scene. It is true that institutionaliz- the agenda for their communities. This concentration ing these gains remains an enormous challenge. But of power and money in the Jewish community points enough has been accomplished that it seems appro- to the necessity of connecting Jewish issues with priate for Jewish feminists to ask, what next? larger social problems because it is part of the grow- What is next, I would argue, is moving beyond a ing economic inequality in the United States and single-minded focus on internal religious issues and around the globe. synthesizingthe concerns of religious and secular Jew- Jewish feminists have been extraordinarily suc- ish feminists. Up until now, there has been a remark- cessful in reshaping the internal landscape of Ameri- able lack of conversation among feminists addressing can Jewish religious life. Now it’s time to connect religious questions, those criticizing the absence of issues of religious justice with issues of power and women’s leadership from major Jewish communal to start working for the redistribution of power and organizations, and those working on a host of social resources within the Jewish comm~tyand in the and political issues, from racism to poverty to the larger society. rights of Palestinians. Even where some of the same people have been active around these different ques- Judith Pliaskow is Professor of Religious Studies at Man- tions, there has been strangely little cross-fertilization hattan College. A longtime Jewish feminist activist, she is in terms of analysis and strategies. author ofstanding Again at Sinai: Judaism from a Femi- I cannot speak for the secular side, but I think the nist Perspective.

Sh‘ma January2000 Sh’ma asked several Jewish professionals and lay leaders to comment on how feminism will transform Judaism in the next decade, and to name the questions we should be asking.

ost Jewish feminists are no longer 7) When will women’s intentions right methodology on the wrong issues. Masking ”What” or ”Why” ques- and motivations - in forming ”Driving to shul on Shabbat” does not tions. We know what’s wrong and why tefillah groups, davening at the foster observant stands of enormous and we’re sick and fired of having to Western Wall, assurning a greater moral significcance. Now we may see a restate and restudy the evidence of pa- role in ritual - be assumed to be genuinely halachic community struggle triarchy in the Jewishworld. Nowadays as authentic and honorable as the with the agunah or with women’s legiti- we’re asking ”When” questions be- motivations and intentions of mate desire to express their souls through cause time is running out. If the orga- men? communal religious leadership. Now we nized Jewish community really wants 8) When will the masculinization of may witness firsthand what happens to keep smart, talented women in the Jewish organizational life arouse when a commmty asserts that although fold - not just for the sake of their chil- as much alarm in the Jewish me- the entire halachah commands us, tradi- dren but for the collective good - then dia as the feminization of the tional texts cannot be absolute, imperme- our grievances, large and small, reli- synagogue? able boundaries that exclude the voices gious and communal, must be ad- 9) When will the term ”Jewish Prin- of conscience. Our sages waged this dressed. For instance: cess” - embodying both mi- battle before, and our Jewish world des- When will women’s issues be- sogyny and anti-Semitism - be perately needs to witness it again. If we come top priorities in the com- considered as offensive as ”kike” are fortunate, it will be said that it was munity - and get the budgets to (the male version of the insult)? feminism that brought that sacred prove it? 10) When will people stop laughing struggle back to life. When will an equal number of at ”Jewish mother” jokes and let women be named to every Jew- the caricature be retired from the Daniel Gordis’ most recent book is Be- ish board, delegation, and confer- culture for good? coming a Jewish Parent: How To Ex- ence panel? plore Spirituality and Tradition with When will female leaders be hon- Letty CottinPopbin is the author @eight Your Children. He is now working on a ored at testimonial dinners - not books, including Deborah, Golda, and Me: book on thefate of Conservative Judaism. lunches - given what such kavod Being Female and Jewish in America, and symbolizes? Getting Over Getting Older. When will men show up in large numbers at events that feature a e must make our tzedakah reflect woman speaker? (Do they really our values. None of 11s has funds think they have nothing to learn espite manifold contributions to to give indiscriminately. Therefore, we from us?) Ddate, Jewish feminism has much to must ask substantive questions of the When will men assume more still offer -including the capacity to save organizations and institutions that ask household responsibilities to Orthodoxy. The feminist tensions that for our money and ensure that their ide- match women having assumed emerged in ConservativeJudaism a gen- als match ours. What questions should more wage-earning responsibili- eration ago now simmer within Orthe we ask? Does this organization reflect ties? (memo to Jewish continuity doxy, but with a major diffemce. Because my feminist values? Are women repre- experts: Don’t expect us to have the conflict is now located in a seriously sented fairly in terms of management more children until the domestic halachiccommunity,feminismmayfinally and board positions? Is there a reason- burden is shared.) restore to orthodoxy the authentic tension able maternity leave policy? Are oppor- When will women be allowed to between autonomy and heteronomy that tunities for flex-time or part-time work practice Judaism without need- someofusbelievecharacterizedhalachahh available?Are women afforded salaries, ing men’s permission to fully ex- its most ma@cent moments. benefits, and advancements commen- press our spiritual and religious Conservative Judaism tried, but it surate to men? If an organization devotion? wasn’t a halachic comm~ty.It was the doesn’t meet our ideals, we should tell

Sh’ma January2000 0 http:/ /www.shma.com the solicitor of funds why, in principle, existence in the Jewish community for women, whose questions have in- we are not giving money. better or worse. My partner and I ap- spired growth and flexibility in the Just as we use our gender lens to pear to be the same as everyone else, tradition. evaluate organizations and decide while Sue seems odd, strange, queer, The single area where there has where to give our tzedakak, so must we because her sexuality isn’t chan- been scant attention and little change direct OUT giving to those projects, or- neled within the confines of the fam- is in the area of kalackak -Jewish law. ganizations, and institutions that ily and because she assumes certain Until recently, feminists found the strengthen the status of Jewish girls male prerogatives. language and practice of halachah too and women, maximize their potential, Queers, those who love others of compromised by patriarchal systems and afford them equality and dignity. the same sex, both sexes, or are of control and traditionally male sys- We become agents for change by transgendered, pose the greatest chal- tems of collegial (or not so collegial)in- using this tzedakak both individually lenge to traditional gender norms in the teraction, to be subject to feminist revi- and collectively to pursue our dreams Jewish community. If we think that sion. Today there is a renewed attempt and support and strengthen those or- these norms limit the potential of all to come to terms with Judaism as a re- ganizations that encourage and rein- Jewish women, we’ll welcome those ligion that has classically expressed it- force our vision of a more just world. whose sexual and gender identities self through the language and practice seem strange to us, not in the hope of of law. Rachel Adler ’s Engendering Ju- Zelda R. Stern is a donor-activist involved domesticating their strangeness but daism points the way for the next gen- with organizations and projects that en- with an openness to what we might eration of work. Just as we could not kame the status of Jewish women. learn from it. My hope, indeed my have predicted adaptations in our prayer, is that Sue will someday find a prayerbooks, we cannot imagine the Jewish community that’s every bit as impact of poskot as they begin to recon- welcoming of her as mine is of me. sider Jewish law. I imagine a revital- hen I think about the challenges ization of the halachic process that has W that lesbian families pose for the Christie Balka is co-editor of Twice been static for generations. It is a thrill- 0 Jewish commdty, I don’t think of my Blessed: On Being Lesbian or Gay and ing prospect. own family which consists of my part- Jewishand is the Executive Director of Bread ner, her teenage children from a previ- and Roses Community Fund in Philadelphia. Leonard Gordon semes as rabbi at the ous marriage, and myself. We’ve been Germant own Jewis k Centre in Philadel- together for 15 years and are comfort- phia, PA. He teaches rabbinic civilization ably ensconced in a house that’s sur- at the Reconstructionist Rabbinical College. rounded on at least one side by a picket reative liturgy, historiography,new fence. We’re involved in a synagoguewe Cmidrash, the nascent Jewish renais- helped to found, which, after some de- sance, are all traceable to the social bate, decided to explicitly welcome les- change that brought women to Jewish eminists in the Orthodox Jewish bian and gay Jews. leadership. Feminism has transformed Fcommunity confront different ques- Rather, I think about my friend Sue, Judaism and continues, to do so. Jews, tions and challenges than Jewish femi- who’s single and lives alone in another most impressively Marcia Falk, are nists in the more liberal denominations, city. Her family consists of assorted again thinking about liturgy thinking and certainly than secular Jewish femi- friends and ex-lovers. Sue describes her- about what constitutes corporate Israel nists. We are still oppressed in the name self as ”a lower-middle-class Jewish and how to define God. Among others, of God -or so we are told. We are still dyke - your basic lesbian-feminist Ellen Frankel has reenergized the long denied full access to sacred rituals, ob- butch.” Sue’s lifestyle reveals the fault dormant strategy of midrask with her jects, and spaces. Although women’s lines in the liberal Jewish community’s Five Books of Miriam. Ritual too has been voices are finally being heard in prayer, acceptance of lesbians and gay men. invigorated by feminism, from Penina there are still many communities and Because she doesn’t ”pass” like my Adelman’s Miriam’s Well and the cre- rabbis who condemn the practice of partner and I do, Sue reminds affiliated ation of Rosh Chodesh groups to Debra women’s tefillak groups or women Jews that she’s different. By presenting Orenstein’s Lifecycles. Much of the cre- gathered in prayer at the Kotel. Wii Or- lesbianism in the context of procre- ative energy in contemporary Judaism thodox congregations and rabbis take ation, motherhood normalizes lesbian has its source in the enfranchisement of advantage of the halachic windows of a

Sh ‘ma January2000 @ http:/ /www.shma.com opportunity that already exist to wel- come Orthodox more often than men gage women and men as full partners come women%participation in tefillot? who marry Orthodox women. Or, why in the shaping of Jewish life in the 21st Other questions persist: When will more non-Jewish women convert to Ju- centwcy, we must open Jewish organi- Orthodox rabbis use their power to stop daism than do non-Jewish men. It would zational, communal, and religious life men from holding their wives captive, be interestingto explore in a micro-socio- to a conception of a Jewish past in taking advantage of the inequities in logical way how couples make these de- which women as well as men are the Jewish marriage and divorce laws? cisions, and through the decisions nego- measure. Only then will we secure the When will women be ordained as Or- tiate power in their relationships. foundation for the equitable and inclu- thodox rabbis? Some of the more liberal Research that is motivated by the sive Jewish future we have worked for Modox shuls have hired women as concern to strengthen American Jewish more than a century to build. congregational interns. Is this to placate life is important and interesting. At the the desire for female rabbinical role mod- same time, though, we must remember Gail Twersky Reimer co-edited Reading els and leaders, or is this a sincere step to also ask questions about contempo- Ruth: Contemporary Women Reclaim in the right direction? As more women rary Jewish women that are divorced a Sacred Story and Beginning Anew: A are taking on the mitzvot of tallit and from a survivalist agenda. Women‘s Companion to the High Holy t@llin, will this be a passing fad, or will Days. She is the founding director of women indeed begin to see this option Dv. Shelly Tmenbaum,editor with Lynn The Jewish Women’s Archive. asanopporimitywihintheframework Davidman of Feminist Perspectives on of halachah to draw closer to God? What Jewish Studies, teaches at Clark University. Othermit~willOrthodoxwomenadopt 1 to strengthm their identities as meFJ3ers of this sadcovenant? he past 30 years have been an e Jews are a community based on Texciting, and at times painful, pe- viva Ner-David, author of the memoir, memory. We have sustained our- riod of naming the silences imposed on Qife on the Fringes: A Feminist Journey selves by telling and retelling stories of women and their lack of access to Toward Traditional Rabbinic Ordina- our ancestors, connecting the threads of halachic authority and Torah study Great tion, is a doctoral candidate in Philosophy theif lives to our own in each generation. strides have been taken to create a more at Bar Ilan University. In so doing, we not only kept the tradi- level field on which both women’s and tion alive, we conferred meaning on our men’s images of God are expressed. own experience. These accomplishments exist in a tense What our ancestors chose to pass on, and loving relationship with halachah. t is time to change the paradigm by and what they chose to let pass from om And yet we still live in dor hamidbar, Iwhich women, as well as the ideol- collective memory, has had a profound the generation of the desert. The tran- ogy of feminism, are seen as agents that impact on who we are today as Jewish sitional generation between the narrow either maintah or thwart Jewish conti- women and men. Recognizing how the spaces of women’s silence and absence, nuity. As observers of American Jewish partial and distorted record bequeathed and the land of struggling with a God life, we must move away from only ask- to us has limited women’s as well as whose contours, boundaries, and to- ing about whether or not divorce, les- men’s understanding and imagination pographies we only dream about. bian families, single parenthood, and not just of who we have been, but of who When our daughters grow up in a feminism are “good or bad for the Jews.” we are, and who we might become, we world where their obligation to study We should be placing the diverse expe- embarked, in the final decades of the 20th Torah is as obvious as their obligation riencesofwomenatthecmterofinquiry. cenhrry, on the crucial task of transform- to keep shabbat, and our sons count When questions are asked from a ing Jewish memory. their sisters in a minyan as thoughtlessly woman’s standpoint, new themes In the corning decade we must pur- as they count themselves, we will be- emerge in the study of Jewish life. A sue that transformation vigorously. We gin to see that a community of equals feminist analysis would turn scholarly must focus the same energy, wisdom, impacts the way we picture the relation- attention to gender politics in Jewish and creativity that most recently went ship between God and Israel. Only then families, a topic that is rarely examined. into feminist interpretations of Torah, will the language of our religious life or example, we might ask why women toward the rewriting of Jewish history. evolve naturally to metaphorical and eho marry orthodox men tend to be- If, in the corning decade, we hope to en- lyrical places we can hardly imagine.

Sh’m January2000 0 http:/ /www.shma.com There is still work to be done. Dear friends, flects in some measure the interior, sacred Those of us who are feminist and The voices in this issue reflect both a spaces that we have claimed. I hope that committed to living in a halachic com- groundednessand a sense of being in flux. the transformation we anticipate is built munity must continue to name the They elicit new questions and build on upon and indisinguishablefrom the very silences of gay and lesbian singles and several decades, even several waves, of cadence of our created lives. couples, the inequities of divorce, and earlier feministimagination. These voices, This issue concludes with several the hierarchy of class in our syna- and the issues they raise, not only inform ”visionary statements’’ that frame that gogues and communal htitutions. our lives as Jews but also shape the ways transformation. Rather than isolated in which we see the broader world. Our fragments of hope, they are cast as an Ayeh Cohen, author of Rereading Tal- culture - what’s visible and also what ensemble articulating the longings and mud: Gender, Law and the Poetics of speaks discreetly from our collective his- drem, the plans and designs, of Jew- Sugyot, is Assistant Professor of Rabbinic tory and consciousness, what gives life to ish feminism. Literature at the University of Judaism. our ordinary tasks and our extraordinary Although Jewish feminism is a glo- visions - both binds and serves as a bal issue - and transcends theboundaries springboard for change. Women live as observed in much Jewish communal life residents of our communities and as - most of its proponents speak as North strangers, observing a feminist subcultwe American women. Men’s voices are al- that is both named and anonymous. most silent, and men are rarely to be seen A source of reviews, articles, The articles in this issue represent the at forums pertaining to an engendered and interviews about books intelligence and passion of many women Judaism. If we are to partner in building and authors of interest to a committed to changing Jewish life. Solic- a more sustainable, welcoming Judaism, diverse Jewish audience. iting these essays was not easy. I found we should be doing so together. more strife and competition between women, more territorial issues around in- B‘vracha, tellectual ideology than I had antiapated. Susan Berrin I would hope that our exterior world re- Editor