Women and Leviticus: Text Study

Leviticus begins as a priestly code. While women were not allowed to be priests in biblical , there are various mentions of women throughout the first half of

Leviticus. The second half of the book, the (beginning with Chapter 17), expands the audience of the instructions to the community of Israelites as a whole.

Much like the rest of the , the text is written by men and the default audience seems to be male. The following six dapim (source sheets) explore six different Torah ​ ​ portions in Leviticus, each dealing with a different verse regarding a mention of women in the text. Each of them separately highlights an issue of women’s holiness and status in society. The group of verses together can help modern learners understand the society in which Leviticus was written, some of the main concerns regarding women in relation to holiness, and how women’s issues were treated. In addition, they can influence our conversations about women’s issues today. These source sheets include a context for the verse, the Hebrew and English verse itself, commentary (both modern and medieval), as well as questions for studying the text.

Women and Leviticus: Parshat Commentary: “and if she gives birth to a “Modern medicine there was a difference, or ​ female child, etc.” the Torah recognizes no difference they may have noted that now describes what between the postpartum there is an occasionally procedure to follow if, as a genital flow of the vaginal flow from the infant result of the husband mother of a boy and that girl herself and viewed this reaching orgasm first, a baby of the mother of a girl. as necessitating a longer girl is born. We know this is The ancients, however, purification by the mother” (may have believed -> (Jewish Study Bible, 222 ו the meaning from the letter if or“ ,אם :before the word when.” This is how the , tractate Niddah, folio 31 interprets our verse.” (Daat Zkenim)

Context: This verse comes at “The purification period for ​ the beginning of the parsha; the Leviticus 12:5 a woman after giving birth opening verse is about a to a female child is 80 woman giving birth to a days, twice as long as after male,stating that she is impure If she gives birth to a a male child. But the for seven days like that of her female, she will be provisions follow the same menstruation cycle. The baby two-step pattern: for the will be circumcised on the impure for seven days like her first two weeks, she is in a eighth day, followed by her state of impurity state of blood purification for menstruation. And comparable to a thirty-three days . Yet, when for sixty-six days, menstruating woman; and speaking about a female baby, she will remain it essentially uses the same for sixty-six days she separate on account basic construction except remains impure in regard doubled in length of time of of blood purification. to the sanctuary and items impurity. consecrated to it. The reason for the longer state of impurity after the birth of ויקרא יב:ה :Questions for Study 1. What about childbirth renders a girl is unclear. One proposed explanation is וְִאם-ְנקָבה ֵתֵלד וְָט ְמאָה ?women impure Which commentary on this ֵ that the baby girl is a .2 שׁ ֻבעיִם כִּנָדּ ָתהּ וְ ִשׁ ִשּׁים verse resonances with you? ְ ַ ְ potential menstruant and mother, and so a future יוֹם וְ ֵשׁ ֶשׁת יָ ִמים ֵתּ ֵשׁב If a woman gives birth to a .3 ”.source of impurity ַעל-ְדּ ֵמי ָטֳהָרה female child, she remains impure for twice as long as (TAWC, 641) when she births a male child. In your opinion, is this difference justified? Why?

Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.

Women and Leviticus: Parshat M’Tzora Context: Commentary: This verse appears in the “AND IF A WOMAN HAVE this matter, (Leviticus 20:18) ​ ​ ​ section dealing with genital AN ISSUE: One might think “and she hath uncovered the ​ ​ discharge. First, the laws that this means: if there be fountain of her blood” —only surrounding the abnormal an, issue from any limb of that issue of blood therefore and normal male discharges her body (e. g. ear, nose)! It, makes her unclean which are outlined, followed by the however, states in a law comes from her fountain female, which are ordered by referring to -> (Sifra, Parashat the normal laws of Zavim, Section 4 2).” (Rashi) menstruation and then abnormal blood discharge.

Commentary Continued: “Frequent menstruation is the “[In Leviticus, the menstruant Leviticus 15:19 product of various factors of is separated from the sancta modern life that were not (the sacred). The social and When a woman has relevant to our foremothers. ritual isolation of discharge- blood being Women in ancient Israel (and menstruating women is found the discharge from her the ancient world in general) in many cultures around the body- seven days she probably menstruated less world (“Introduction,” Thomas will be in menstrual frequently than modern Buckley and Alma Gottlieb, separation, and all that women, for several reasons. eds., Blood Magic, 1988, Due to sparse diet, females in ​ ​ touches her will be p.12). However, the social impure until the pre-modern times began to functions of menstrual taboos evening. mestruate on average at age are culturally variable and 14, as opposed to an average specific. In one society, these of age 12 today. Women married soon after they began ויקרא טו:יט taboos function to subordinate women; in to menstruate, and generally another, they give women they experienced more pregnancies in their lifetime וְִא ָשּׁה ִכּי- ִתְהיֶה ָזָבה, ָדּם exclusive ritual powers; and yet another culture views ​ than their average modern ֹ Jewish counterparts (see יְִהיֶה זָבהּ ִבְּב ָשָׂרהּ ִשְׁבַעת menstruation ambivalently, as .B’reishit, Another View, p יָ ִמים ִתְּהיֶה ְבִנָדּ ָתהּ both containing and ​ The original meaning of ...(27 וְָכל-ַהנֵֹּגַע ָבּהּ יְִט ָמא enhancing women’s power the key term for menstruation ַעד-ָהָע ֶרב .(Buckley and Gottlieb, p. 14) The legislation in Leviticus in the Bible, niddah, is unclear, ​ ​ can be seen as moderate in Questions for Study: but several Hebrew roots with that the menstruating woman 1. How relevant is this the letter combination n-d ​ remains at home and has legislation in modernity? have the general sense of somewhat normal family and 2. What kinds of things “expel” or “throw.” It is social relationships…” (Elaine convey for you impurity possible that the word was Goodfriend, TAWC, 668) today? used for the expulsion or 3. What do we/you think elimination of menstrual about impurity transfer blood…” (Elaine Goodfriend, today? TAWC, 668) Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.

Women and Leviticus: Parshat Commentary: “(Verse 18:7) Your father’s ​ “THE NAKEDNESS OF THY nakedness, that is, the ​ FATHER'S WIFE: This is nakedness of your mother: ​ ​ “THE NAKEDNESS OF THY intended to include in the A woman’s sexual organs ​ FATHER'S WIFE: Even if she prohibition of union with are permitted only to her ​ one's father's wife already husband; by engaging in is not your mother.” (Bekhor mentioned v. 7. even the intercourse with the wife of Shor) doing of this after his death one’s close relation one (Sanhedrin 54a)” commits a crime against ​ ​ (Rashi) the male relation as well.” (TJSB)

Context: “Here, the prohibition The name of this parsha Leviticus 18:8 against intimacy with a translates to “after the stepmother follows that of death” in reference to the Do not uncover the parental because a sons of who died in nakedness of your stepmother is seen as an Parshat Shmini. It is clear father’s wife; it is the extension of the father. that after such an incident, nakedness of your Marriage, in the biblical the priests want to be clear view, conjoins two bodies on the rules and father. as one flesh (Genesis boundaries. This verse 2:24). comes in the final section In contrast to the sexual ויקרא יח:ח of the parsha after speaking about the laws of prohibitions enumerated in eating meat (chapter 17). Leviticus 20, here there are no attendant penalties for ֶעְרוַת ֵא ֶשׁת-אִָביָך, This is one of the laws regarding sexual ֹ perpetrating such acts. In Leviticus 20:11 a man who לא ְתַגֵלּה: ֶעְרוַת boundaries, and specifically distinguishing lies with his father’s wife is put to death along with the אִָביָך, ִהוא the Israelites from the Canaanites (18:3). This woman; here, it is simply verse stands out amongst forbidden. Reuben, who the list of forbidden sexual slept with his father’s relationships (18:7- 20) concubine, Bilhah, is because it attributes the cursed by on his nakedness of the women deathbed (Genesis 49:4).” as belonging to the man. (TAWC, 690) Questions for Study: 1. What is the definition of nakedness in this verse and what might be your definition today? 2. What does this verse say about the ownership of women’s bodies? 3. How is this different from cultural taboos about relationships today?

Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.

Women and Leviticus: Parshat K’doshim Commentary: “This is a warning to a “Scripture speaks of one “Scripture employs father not to put off who gives his unmarried metonymy, and means marrying off his daughter daughter away for sexual immorality among before she reaches the illegitimate concubinage the inhabitants of the land. ​ ​ age of 12 and a half.” (cf. Sifra, , Compare, “when the land (Chizkuni) Chapter 7 2; Sanhedrin sins against me” [Ezekiel ​ ​ 76a).” (Rashi) 14:12].” (Ibn Ezra) ​ ​ “Degrade, lit. “profane.” “These verses reflect one of ​ ​ This is the opposite of :29 the central themes in the holiness.” (TJSB) Holiness Code as a whole: the Do not degrade your Israelite role in the Context: daughter and make maintenance and expansion of This parsha is part of the holiness. On the surface, v. 29 her a prostitute, and simply seems to prohibit the “Holiness Code” in the do not let the land , teaching use of daughters as prostitutes. The key word in the idea that all of Israel become harlotrous this verse is “degrade,” which being holy (Lev. 19:1-2). and be filled with should be rendered more This verse sits in the moral corruption. accurately as “desecrate.” The middle of what The Torah: ​ verb ch-l-l is a technical term A Women’s Commentary in the Holiness Code indicating a decrease in the ויקרא יט:כט refers to as “A Compendium of Paths to level of holiness. The use of Holiness” and in the this verb implies that the daughter is not only a member אַל- ְתּ ַחֵלּל ֶאת-ִבּ ְתָּך subsection called “The of society, but also bears the ְל ַהְזנוֹ ָתהּ וְלֹא- ִתְזנֶה sacred status of daughters.” (TAWC, 702) responsibility for aspects of ​ ​ holiness in the community. If a ָהאֶָרץ וּ ָמְלאָה ָהאֶָרץ father puts his daughter in a ִז ָמּה position that diminishes her Questions for Study: holiness, that action affect the 1. What does this verse 3. What is the incentive entire land negatively. This say about a father’s for men not to abuse point is made even more responsibility for his daughters’ bodies in this strongly by coupling this teaching with a reminder to daughter’s moral status? verse? observe Shabbat and to keep 2. Does a daughter have 4. What is a modern watch over God’s holy space. agency over her sexual example of a desecration of society committed by To some degree, the holiness choices according to this of a daughter is akin to the verse? Why or why not? men through women’s bodies? holiness of the sanctuary.” (TAWC, 709)

Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.

Women and Leviticus: Parshat Context: Commentary: enough to belong to the This verse is in the section of “FOR THEY ARE HOLY TO categories mentioned in this the laws concerning the THEIR GOD: every member verse, the husband would no families of the priests. This of the tribe is by definition, an longer be entitled to the section expands on laws especially distinguished sanctity his birthright had not about prohibited relations for personage among his people. only entitled him to but had all Israelites, and focuses of If he were to marry someone expected him to preserve" special restrictions for priests. guilty of or unfortunate -> (Sforno) These laws differ from those of the rest of the people of Israel.

“There are only a few “The restrictions references to men divorcing Leviticus 21:7 concerning whom priests their wives in biblical texts.… may marry reflect a Each of these cases involve A woman defiled by concern with protecting either improper behavior or prostitution, they both the priests’ lineage false charges of improper and their reputation… behaviors on the part of the shall not take (as a wife), and a divorced Since the members of a wife, many of a sexual priest’s family partake of nature. This pattern or woman from her his portion of the holy assumption might explain husband, they shall sacrifices and live in his why the present verse prohibits a priest from not take: for they are household, the Holiness marrying a divorce. Marriage holy to their God. Code (see to a women possibly prone to introduction) likewise sexual promiscuity is expects them to conduct themselves with a certain ויקרא כא:ז problematic for priests, who must be sure that their level of propriety; thus, progeny is their own, and only women of good repute are considered ִא ָשּׁה זֹנָה וֲַחָלָלה whose family must maintain a certain level of propriety. ֹ appropriate wives. For the same reason, a priest’s לא יִָקּחוּ, וְִא ָשּׁה Note that widows, who generally were above such ֹ daughter comes unders close scrutiny, and her ְגּרוּ ָשׁה ֵמִאי ָשׁהּ לא suspicions, are acceptable father should take action if יִקּחוּ ִכּי-קדֹשׁ הוּא ,marital candidates for priests except for the chief priest. ָ ָ her behavior is inappropriate for one of her ֵלאלָֹהיו (see v. 14).” (TAWC, 727) station.” (TAWC, 727) Questions for Study: 1. What does this verse contribute to the definition of holiness according? 2. What does verse say about the holiness of a woman’s virginity or lack thereof? 3. What about men’s sexual partners makes them holy or unholy? 4. Does this verse render women more or less powerful? Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.

Women and Leviticus: Parshat B’chukotai Context: Commentary: “TEN WOMEN: a round ​ This verse comes from the “[TEN WOMEN SHALL number. It was the custom in ​ final parsha in Leviticus, after BREAK YOUR BREAD] IN Israel for every household to the long list of laws ONE OVEN — on account of bake in its own oven enough throughout the book. This last scarcity of wood (fuel) (Sifra, bread for the week. The chapter ends with a long list , Chapter 6 2).” arrangement of loaves on the of blessings if the people of (Rashi) Sabbath [24:8] provides ​ Israel follow the laws, and evidence for this practice.” curses if they do not obey. (Ibn Ezra)

This verse is in the midst of “Here the text specifies the curses section, and Leviticus 26:26 women as the ones who depicts what true famine will bake the bread. This look like: not enough When I break your provides some insight into supplies, and even if there is staff of bread, ten the division of labor in the food to eat, no one will be ancient Israelite satiated. This verse follows women shall bake your bread in one household. While women other explications of plague were the ones responsible and war, and precedes oven, they will for childbearing and another warning against distribute your bread childrearing, they also disobeying. Though this is the only explicit mention of by weight; and you divided with men the other women in this chapter, the will eat and you will duties necessary to sustain curses described seem to not be satisfied. and support the household. mostly not discriminate This text, then provides between genders. evidence that women were predominantly responsible ויקרא כו:כו for tasks related to food Questions for Study: production, that is, the transformation of raw ְבּ ִשְׁבִרי ָלכם, Is there a religious .1 significance to the ֶ foodstuffs into consumable goods. In the ancient world ַמֵטּה-ֶלֶחם, וְאָפוּ ?preparation of meals 2. When a woman’s role is this was a very important .and time-consuming task ֶע ֶשׂר נָ ִשׁים ַלְח ְמֶכם altered what does that say ,Other biblical texts בּ ַתנּוּר אָחד, ?about the state of society How do women have ֶ ְ through their association of .3 power through their labor? women and food וְֵה ִשׁיבוּ ַלְח ְמֶכם production in various forms, support this ַבּ ִמּ ְשָׁקל; וֲַאַכְל ֶתּם, (conclusion.” (TAWC, 770 וְלֹא ִת ְשָׂבּעוּ

Prepared by Joanne Loiben. Resources: Berlin, Adele & Marc Brettler, eds., The Jewish Study ​ Bible. Eskenazi, Tamara Cohn & Andrea L. Weiss, The Torah: A Women’s Commentary. ​ ​ ​ Sefaria.org.