The Roots and Development of Jewish Feminism in the United States, 1972-Present: a Path Toward Uncertain Equality

Aquila - The FGCU Student Research Journal The Roots and Development of Jewish Feminism in the United States, 1972-Present: A Path Toward Uncertain Equality Jessica Evers Division of Social & Behavioral Sciences, College of Arts & Sciences Faculty mentor: Scott Rohrer, Ph.D., Division of Social & Behavioral Sciences, College of Arts & Sciences ABSTRACT This research project involves discovering the pathway to equality for Jewish women, specifically in Reform Judaism. The goal is to show that the ordination of the first woman rabbi in the United States initiated Jewish feminism, and while this raised awareness, full-equality for Jewish women currently remains unachieved. This has been done by examining such events at the ordination process of Sally Priesand, reviewing the scholarship of Jewish women throughout the waves of Jewish feminism, and examining the perspectives of current Reform rabbis (one woman and one man). Upon the examination of these events and perspectives, it becomes clear that the full-equality of women is a continual struggle within all branches of American Judaism. This research highlights the importance of bringing to light an issue in the religion of Judaism that remains unnoticed, either purposefully or unintentionally by many, inside and outside of the religion. Key Words: Jewish Feminism, Reform Judaism, American Jewish History INTRODUCTION “I am a feminist. That is, I believe that being a woman or a in the 1990s and up to the present. The great accomplishments man is an intricate blend of biological predispositions and of Jewish women are provided here, however, as the evidence social constructions that varies greatly according to time and illustrates, the path towards total equality is still unachieved. culture.” – Rachel Adler I am including two personal interviews with Reform rabbis, The purpose of this historiographic research paper is to both of whom attended Hebrew Union College. The sources support my claim that, despite popular belief, women included in this paper are both primary and secondary. All have yet to achieve absolute equality in Reform Judaism. books and journal articles are scholarly work and are written This paper explores the origins of Jewish feminism in the by historians, sociologists, or academic professionals. I utilize United States, beginning with the year 1972 and ending newspaper articles from the archives. All websites accessed with the present. The scholarship illustrates that the second- for this project are organizations and are scholarly in nature. wave of feminism during the 1970s is not the initial spark A conversation with a colleague initially sparked my for Jewish feminism; rather, the ordination of the first interest in this issue. My colleague was under the impression woman rabbi in 1972 deserves this credit. Reform Judaism that the struggle for women’s equal rights in Reform Judaism is the central focus of my research, as it is the first branch ended many years ago. I realized that this colleague was not of Judaism to ordain women as rabbis. In order to provide the only individual to believe that Jewish women have already an overall picture, my research briefly discusses women achieved equal rights in Reform Judaism. Understandably, in Conservative Judaism, as well as women in Orthodoxy. Reform Judaism is the most liberal of all the movements, but I have divided this paper into four main sections. The this idea is simply a misconception. I argue that the inequality first section, “Historical Overview,” provides the definitions of women in the Reform movement persists to this day, just and beliefs of the three main branches of Judaism, as well as it does for women in Conservative and Orthodox Judaism. as a historical overview of women rabbis in Judaism, beginning in 1930s Germany. The second section, “The HISTORICAL OVERVIEW Path Toward Women’s Ordination: Overcoming Defeat,” To clarify terminology, Reform, or liberal Judaism, is discusses the ordination process of Sally Priesand, the first the largest branch of Judaism in America today. Reform woman rabbi within Reform Judaism. I discuss her early Judaism believes strongly in individual conscience and life and experiences at Hebrew Union College, as well as informed choice. The individual studies Jewish tradition her hardships concerning acceptance. Section three, “The and adapts it to modern life whenever possible. Reform Birth of Jewish Feminism: Finding a Voice,” illustrates the Jews question ancient practices and may reject ancient or origins of Jewish feminism, initially sparked by Priesand in medieval teachings that are inconsistent with modern life. 1972. Jewish women begin to produce feminist scholarship Reform Jews study the same books that Orthodox Jews do, and find their voice concerning their second-rate status in as well as Jewish law; however, in the end, the individual the synagogue. The final section, “Jewish Feminism Today: conscience is their guide. Reform Judaism is the first sect Success and Challenges,” explores Jewish feminism beginning to declare women equal to men in terms of practice and 9 Evers DOI 10. 24049/aq.4.1.3 roles in the synagogue. Jewish, but her feminist ideas were not limited to the position Theologically, Conservative Judaism stands between of women in Judaism. In her book, The Second Stage (1981), Orthodoxy and Reform. Similar to Orthodox Jews, Friedan discusses the reevaluated family and voluntaristic Conservative Jews accept Jewish law as the source of living; activity as desirable goals for all women, not just those who however, they are willing to change to meet new circumstances. are Jewish. Change comes about exceedingly slower for Conservative The ordination of Sally Priesand as the first American Jews, and they regard the practice of community a vital part woman rabbi in 1972 ultimately opened the door for the of their beliefs. In 1985, the Conservative movement began feminist movement in American Judaism. Priesand’s ordaining women as rabbis, thus making their largest shift rabbinical schooling did not come without opposition, from Orthodoxy. The majority of Conservative synagogues despite the formal acceptance of women rabbis by the Reform admit women as equal participants in their services. Today, movement. She stated that her fellow students “thought she Conservative Judaism defines its practice as traditional but had come for a husband,” rather than to pursue a rabbinical modern. For decades, Conservative Judaism was the largest career. Priesand did gain a position as an assistant rabbi in Jewish denomination in America. Currently, it is second to a Reform synagogue in Manhattan upon her ordination. Reform Judaism. However, she continued to struggle to obtain a full rabbinical Orthodox or traditional Judaism is the most resistant to position, as she found herself consecutively denied for change. They base their foundation on the Torah literally interviews. Initially, Priesand was not a strong advocate for given to Moses at Mount Sinai and believe that the laws of women’s rights. Speaking in response to feminism, Priesand Judaism cannot change under any circumstances, even in stated, “I feel the feminist movement is very important,” modern times. Modern forms of Orthodoxy do exist, and but she did not consider herself active in, or a leader of, the they aim to harmonize ancient traditions with contemporary women’s liberation movement. perspectives. However, they will not allow modern ideas, This changed for Priesand when she faced gender- such as feminism, to enter traditional teachings. Orthodox related opposition while attempting to obtain a full-time women have traditional roles in the home, they may not rabbinical position. She began to speak out among the become ordained rabbis, and they sit separately from the men Reform movement on women’s roles and equality within in the synagogue. Orthodox Judaism paradoxically considers Judaism. Priesand overcame opposition and prejudice when women separate but equal. she refused to accept a secondary role as a woman in Reform The role of women in Judaism, traditionally speaking, Judaism. She successfully obtained a post as the first female remains inside the home. This dates back to the Orthodox rabbi in the United States, and in doing so, she essentially definition of the traditional Jewish household, where the laid the groundwork for women’s equality in Reform wife and mother is literally the “mainstay of the home.” The Judaism, paving the way for female rabbis and equality in separation of Judaism into sects in Europe during the early the Conservative movement. Thirteen years later, in 1985, nineteenth century reversed this traditional idea of Jewish the Conservative movement ordained its first woman rabbi, women and, thus, adapted roles that were more liberal for Amy Eilberg. women outside of the home and in the synagogue. In 1935, The struggle for equality for American Jewish women a student in Germany named Regina Jones shattered the did not end with Sally Priesand’s ordination. Her ordination gender barrier in Judaism by becoming the first female rabbi. promoted awareness among Jewish women concerning Regina’s love for Jewish history, as well as the Bible and equality within the religious and secular world. Scholarship the Hebrew language, prompted her interest in rabbinical within Jewish feminism flourished, and Jewish women gained school. She enrolled in a rabbinical school located in Berlin great achievements in Jewish education and synagogue life. specifically designed for liberal student rabbis.

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