Present day Women in Judaism

1 present day

1.1 orthodox judaism

1.1.1 rules of modesty
1.1.2 rules of family purity
1.1.3 modern orthodox judaism
1.1.4 women s prayer groups
1.1.5 women witnesses
1.1.6 orthodox approaches change


1.2 agunot
1.3 conservative judaism

1.3.1 changes in conservative position
1.3.2 conservative approaches change


1.4 reform judaism

1.4.1 reform approaches change


1.5 reconstructionist judaism
1.6 jewish renewal
1.7 humanistic judaism
1.8 women sofrut (scribes)

present day

girl lights shabbat candles




orthodox judaism

orthodox judaism based on gendered understandings of jewish practice - i. e., there different roles men , women in religious life. there different opinions among orthodox jews concerning these differences. claim men , women have complementary, yet different, roles in religious life, resulting in different religious obligations. others believe of these differences not reflection of religious law, rather of cultural, social, , historical causes. in area of education, women historically exempted study beyond understanding of practical aspects of torah, , rules necessary in running jewish household, both of have obligation learn. until twentieth century, women discouraged learning talmud , other advanced jewish texts. in past 100 years, orthodox jewish education women has advanced tremendously.

there have been many areas in orthodox women have been working towards change within religious life on past 20 years: promoting advanced women s learning , scholarship, promoting women s ritual inclusion in synagogue, promoting women s communal , religious leadership, , more. women have been advancing change, despite vocal opposition rabbinic leaders. orthodox rabbis try discount changes claiming women motivated sociological reasons, , not true religious motivation. example, orthodox, haredi, , hasidic rabbis discourage women wearing yarmulke, tallit, or tefillin.

in orthodox synagogues, women not give d var torah (brief discourse, on weekly torah portion) after or between services. furthermore, many orthodox synagogues have mechitzot dividing left , right sides of synagogue (rather usual division between main floor , large balconies), women s section on 1 side, , men s section on other.

rules of modesty

the importance of modesty in dress , conduct particularly stressed among women , girls in orthodox society. orthodox women wear skirts, , avoid wearing trousers, , married orthodox women cover hair scarf (tichel), snood, hat, beret, or wig. judaism prescribes modesty both men , women; male modesty consists of dressing in dignified manner (e. g., slacks , collared) , wearing shirt. men encouraged wear hat , outer garment such suit jacket while praying , bentching.

rules of family purity

in accordance jewish law, orthodox jewish women refrain bodily contact husbands while menstruating, , period of 7 clean days after menstruating, , after birth of child. israeli rabbinate has approved women acting yoatzot, halakhic advisers on sensitive personal matters such family purity.

modern orthodox judaism

rabbi joseph b. soloveitchik, leader of profound influence in modern orthodoxy in united states, discouraged women serving presidents of synagogues or other official positions of leadership, performing other mitzvot (commandments) traditionally performed males exclusively, such wearing tallit or tefillin. (however, tefilllin intended men partly because tefillin keep them thinking impure thoughts. women thought not need this.) soloveitchik wrote while women not lack capability perform such acts, there no mesorah (jewish tradition) permits it. in making decision, relied upon jewish oral law, including mishnah in chulin 2a , beit yoseph in tur yoreh deah stating woman can perform specific official communal service own needs, not of others.

women s issues garnered more interest advent of feminism. many modern orthodox jewish women , modern orthodox rabbis sought provide greater , more advanced jewish education women. since modern orthodox women attend college, , many receive advanced degrees in variety of fields, modern orthodox communities promote women s secular education. few modern orthodox synagogues have women serving clergy, including gilah kletenik @ congregation kehilath jeshurun. in 2013, yeshivat maharat, located in united states, became first orthodox institution consecrate female clergy. graduates of yeshivat maharat did not call rabbis . title given maharat . however, in 2015 yaffa epstein ordained rabba yeshivat maharat. in 2015, lila kagedan ordained rabbi same organization, making first graduate take title rabbi .

in 2013, malka schaps became first female haredi dean @ israeli university when appointed dean of bar ilan university s faculty of exact sciences. in 2013, first class of female halachic advisers trained practice in graduated; graduated north american branch of nishmat s yoetzet halacha program in ceremony @ congregation sheartith israel, spanish , portuguese synagogue in manhattan, , sar high school in riverdale, new york, began allowing girls wrap tefillin during shacharit-morning prayer in all-female prayer group; first modern orthodox high school in u.s. so.

in 2014, first-ever book of halachic decisions written women ordained serve poskot (idit bartov , anat novoselsky) published. women ordained municipal chief rabbi of efrat, rabbi shlomo riskin, after completing midreshet lindenbaum women’s college’s five-year ordination course in advanced studies in jewish law, passing examinations equivalent rabbinate’s requirement men.

in 2010, sara hurwitz became first woman ordained rabba , or female equivalent of rabbi, when started serving open orthodox spiritual leader @ riverdale, bronx, new york on june 10, 2015, dr. meesh hammer-kossoy , rahel berkovits became first 2 women ordained modern orthodox jewish rabbas in israel.

in june 2015, lila kagedan ordained yeshivat maharat , in keeping newer policies, given freedom choose own title, , chose addressed rabbi . officially became first female modern orthodox rabbi in united states of america when modern orthodox mount freedom jewish center in randolph, new jersey hired spiritual leader in january 2016.

in fall of 2015, agudath israel of america denounced moves ordain women, , went further, declaring yeshivat maharat, yeshivat chovevei torah, open orthodoxy, , other affiliated entities similar other dissident movements throughout jewish history in having rejected basic tenets of judaism.

also in fall of 2015, rabbinical council of america passed resolution states, rca members positions in orthodox institutions may not ordain women orthodox rabbinate, regardless of title used; or hire or ratify hiring of woman rabbinic position @ orthodox institution; or allow title implying rabbinic ordination used teacher of limudei kodesh in orthodox institution.

also in 2015, jennie rosenfeld became first female orthodox spiritual advisor in israel. (specifically, became spiritual advisor, called manhiga ruchanit, community of efrat.)

in 2016, announced ephraim mirvis created job of ma ayan women advisers on jewish law in area of family purity , adult educators in orthodox synagogues. requires part-time training course 18 months, first such course in united kingdom. on august 23, 2016, karmit feintuch became first woman in jerusalem, israel, hired modern orthodox rabbanit , serve spiritual leader.

in 2017, orthodox union adopted policy banning women serving clergy, holding titles such rabbi , or doing common clergy functions without title, in congregations in united states.

women s prayer groups

torah reading @ robinson s arch

separate jewish women s prayer groups sanctioned custom among german jews in middle ages. kol bo provides, in laws tisha b av:

and recite dirges there quarter of night, men in synagogue , women in synagogue. , likewise during day men recite dirges , women themselves, until third of day has passed.

in germany, in 12th , 13th centuries, women s prayer groups led female cantors. rabbi eliezer of worms, in elegy wife dulca, praised teaching other women how pray , embellishing prayer music. gravestone of urania of worms, died in 1275, contains inscription sang piyyutim women musical voice . in nurnberg memorial book, 1 richenza inscribed title prayer leader of women .

orthodox women more began holding organized women s tefila (prayer) groups beginning in 1970s. while no orthodox legal authorities agree women can form minyan (prayer quorum) purpose of regular services, women in these groups read prayers , study torah. number of leaders segments of orthodox judaism have commented on issue, has had little, though growing, impact on haredi , sephardi judaism. however, emergence of phenomenon has enmeshed modern orthodox judaism in debate still continues today. there 3 schools of thought on issue:

the restrictive view, held few rabbis, rules women s prayer groups absolutely forbidden halakha (jewish law).
a more liberal, permissive view maintains women s prayer groups can compatible halakha, if not carry out full prayer service (i. e., not include parts of service known devarim shebikedusha require minyan), , if services spiritually , sincerely motivated, case; cannot sanctioned if inspired desire rebel against halakha. people in group include rabbi avraham elkana shapiro, former british chief rabbi immanuel jakobovits, , rabbi avi weiss. followed view.
a third view maintains argues in favor of acceptability of calling women torah in mixed services, , leading parts of service not require minyan, under conditions.

in 2013, israeli orthodox rabbinical organization beit hillel issued halachic ruling allows women, first time, kaddish prayer in memory of deceased parents.

women witnesses

traditionally, women not permitted serve witnesses in orthodox beit din (rabbinical court), although have been permitted serve toanot (advocates) in courts. limitation has exceptions have required exploration under rabbinic law, role of women in society , obligations of religious groups under external civil law have been subject increasing recent scrutiny.

the recent case of rabbi mordecai tendler, first rabbi expelled rabbinical council of america following allegations of sexual harassment, illustrated importance of clarification of orthodox halakha in area. rabbi tendler claimed tradition of exclusion of women s testimony should compel rca disregard allegations. argued since testimony of woman not admitted in rabbinical court, there no valid witnesses against him, , hence, case expulsion had thrown out lack of evidence. in ruling of importance orthodox women s capacity legal self-protection under jewish law, haredi rabbi benzion wosner, writing on behalf of shevet levi beit din (rabbinical court) of monsey, new york, identified sexual harassment cases coming under class of exceptions traditional exclusion, under children or women have not right, obligation testify, , can relied upon rabbinical court valid witnesses:

the ramah in choshen mishpat (siman 35, 14) rules in case women congregate or in case women possibly testify, (in case alleged harassment occurred behind closed doors) can , should testify. (terumas hadeshen siman 353 , agudah perek 10, yochasin)


this ruling of maharik, radvaz, , mahar of minz. poskim not rely on women witnesses, agree in our case ... there ample evidence rabbi violated torah precepts, children or women can kosher witnesses, chasam sofer pointed out in sefer (monograph) (orach chaim t shuvah 11)

the rabbinical council of america, while relying on own investigation, chose rely on halakhic ruling of haredi rabbinical body authoritative in situation.

orthodox approaches change

leaders of haredi community have been steadfast in opposition change in role of women, arguing religious , social constraints on women, dictated traditional jewish texts, timeless, , not affected contemporary social change. many argue giving traditionally male roles women detract both women s , men s ability lead fulfilling lives. haredim have perceived arguments liberalization in reality stemming antagonism jewish law , beliefs generally, arguing preserving faith requires resisting secular , un-jewish ideas.

modern orthodox judaism, particularly in more liberal variants, has tended @ proposed changes in role of women on specific, case-by-case basis, focusing on arguments regarding religious , legal role of specific prayers, rituals , activities individually. such arguments have tended focus on cases talmud , other traditional sources express multiple or more liberal viewpoints, particularly role of women in past arguably broader in more recent times. feminist advocates within orthodoxy have tended stay within traditional legal process of argumentation, seeking gradualist approach, , avoiding wholesale arguments against religious tradition such. nevertheless, growing orthodox feminist movement seeks address gender inequalities.

agunot

agunot (lit., chained women ) women wish divorce husbands, husbands refuse give them writ of divorce (a ). word can refer woman husband disappeared , may or may not dead. in orthodox judaism, man able serve . in order prevent occurrence of first type, many orthodox couples sign prenuptial agreement designed coerce husband serve if rabbinical court rules must.

conservative judaism

rabot - torah

although position of conservative judaism toward women differed little orthodox position, has in recent years minimized legal , ritual differences between men , women. committee on jewish law , standards (cjls) of rabbinical assembly has approved number of decisions , responsa on topic. these provide women s active participation in areas such as:

publicly reading torah (ba al kriah)
being counted part of minyan
being called aliyah read torah
serving cantor (shaliach tzibbur)
serving rabbi , halakhic decisor (posek - arbiter in matters of religious law)
wearing tallit , tefillin

a rabbi may or may not decide adopt particular rulings congregation; thus, conservative congregations more or less egalitarian others. however, there other areas legal differences remain between men , women, including:

matrilineal descent. child of jewish mother born jewish; child of jewish father born jewish if , if mother jewish.
pidyon ha-bat, proposed ceremony based on biblical redemption of eldest newborn son (pidyon ha-ben). cjls has stated particular ceremony should not performed. other ceremonies, such simchat bat (welcoming newborn daughter), should instead used mark special status of new born daughter. [cjls teshuvah rabbi gerald c. skolnik, 1993]

a conservative jewish ketuba includes clause puts husband , wife on more equal footing when comes marriage , divorce law within halacha.

the cjls reaffirmed obligation of conservative women observe niddah (sexual abstinence during , after menstruation) , mikvah (ritual immersion) following menstruation, although liberalizing details. such practices, while requirements of conservative judaism, not observed among conservative laity.

changes in conservative position

jts building @ 3080 broadway in manhattan

prior 1973, conservative judaism had more limited roles women , more similar current modern orthodoxy, changes on issues including mixed seating, synagogue corporate leadership, , permitting women called torah. in 1973, cjls of rabbinical assembly voted, without issuing opinion, women count in minyan. there special commission appointed conservative movement study issue of ordaining women rabbis, met between 1977 , 1978, , consisted of eleven men , 3 women; women marian siner gordon, attorney, rivkah harris, assyriologist, , francine klagsbrun, writer. in 1983, jewish theological seminary of america (jtsa) faculty voted, without accompanying opinion, ordain women rabbis , cantors. paula hyman, among others, took part in vote member of jts faculty.

in 2002, cjls adapted responsum rabbi david fine, women , minyan, provides official religious-law foundation women counting in minyan , explains current conservative approach role of women in prayer. responsum holds although jewish women not traditionally have same obligations men, conservative women have, collective whole, voluntarily undertaken them. because of collective undertaking, fine responsum holds conservative women eligible serve agents , decision-makers others. responsum holds traditionally minded communities , individual women can opt out without being regarded conservative movement sinning. adopting responsum, cjls found in position provide considered jewish-law justification egalitarian practices, without having rely on potentially unconvincing arguments, undermine religious importance of community , clergy, ask individual women intrusive questions, repudiate halakhic tradition, or label women following traditional practices sinners.

in 2006, cjls adopted 3 responsa on subject of niddah, reaffirmed obligation of conservative women abstain sexual relations during , following menstruation , immerse in mikvah prior resumption, while liberalizing observance requirements including shortening length of niddah period, lifting restrictions on non-sexual contact during niddah, , reducing circumstances under spotting , similar conditions mandate abstinence.

in cases, continuing orthodox approach upheld option. individual conservative rabbis , synagogues not required adopt of these changes, , small number have adopted none of them.

conservative approaches change

prior 1973, conservative approaches change on individual, case-by-case basis. between 1973 , 2002, conservative movement adapted changes through official organizations, without issuing explanatory opinions. since 2002, conservative movement has coalesced around single across-the board approach role of women in jewish law.

in 1973, 1983, , 1993, individual rabbis , professors issued 6 major opinions influenced change in conservative approach, first , second sigal, blumenthal, rabinowitz, , roth responsa, , hauptman article. these opinions sought provide wholesale shift in women s public roles through single, comprehensive legal justification. such opinions based positions on argument jewish women were, or have become, legally obligated perform same mitzvot men , in same manner.

the first sigal , blumenthal responsa considered cjls part of decision on prayer roles in 1973. argued women have had same obligations men. first sigal responsum used talmud s general prayer obligation , examples of cases in women traditionally obligated specific prayers , inferred them public prayer obligation identical of men. blumenthal responsum extrapolated minority authority minyan formed 9 men , 1 woman in emergency. committee on jewish law , standards (cjls) declined adopt either responsum. rabbi siegel reported rabbinical assembly membership many on cjls, while agreeing result, found arguments unconvincing.

the rabinowitz, roth, , second sigal responsa considered jtsa faculty part of decision ordain women rabbis in 1983. rabbinowitz responsum sidestepped issue of obligation, arguing there no longer religious need community representative in prayer , hence there no need decide whether woman can halakhically serve one. cjls felt argument potentially undermining value of community , clergy unconvincing: should not afraid recognize function of clergy our people connect holy. roth , second sigal responsa accepted time-bound mitzvot traditionally optional women, argued women in modern times change traditional roles. roth responsum argued women individually voluntarily assume same obligations men, , women (e. g., pray 3 times day regularly) count in minyan , serve agents. jtsa accordingly required female rabbinical students wishing train rabbis obligate themselves, synagogue rabbis, unwilling inquire individual religiosity, found impractical. second sigal responsum called takkanah, or rabbinical edict, serve halakhic era , overruling non-egalitarian provisions in law or, in alternative, new approach halakhic interpretation independent of legal precedents. cjls, unwilling use either intrusive approach or repudiation of traditional legal process bases action, did not adopt either , let jts faculty vote stand unexplained.

in 1993, professor judith hauptman of jts issued influential paper arguing women had historically been obligated in prayer, using more detailed arguments blumenthal , first sigal responsa. paper suggested women followed traditional practices failing meet obligations. rabbi roth argued conservative judaism should think twice before adopting viewpoint labeling traditional , committed members sinners. issue again dropped.

in 2002, cjls returned issue of justifying actions regarding women s status, , adopted single authoritative approach, fine responsum, definitive conservative halakha on role-of-women issues. responsum holds although jewish women not traditionally have same obligations men, conservative women have, collective whole, voluntarily undertaken them. because of collective undertaking, fine responsum holds conservative women eligible serve agents , decision-makers others. responsum holds traditionally minded communities , individual women can opt out without being regarded conservative movement sinning. adopting responsum, cjls found in position provide considered jewish-law justification egalitarian practices, without having rely on potentially unconvincing arguments, undermine religious importance of community , clergy, ask individual women intrusive questions, repudiate halakhic tradition, or label women following traditional practices sinners.

reform judaism

contemporary reform service, congregants wearing head coverings , prayer shawls.

reform judaism believes in equality of men , women. reform movement rejects idea halakha (jewish law) sole legitimate form of jewish decision making, , holds jews can , must consider conscience , ethical principles inherent in jewish tradition when deciding upon right course of action. there widespread consensus among reform jews traditional distinctions between role of men , women antithetical deeper ethical principles of judaism. has enabled reform communities allow women perform many rituals traditionally reserved men, such as:

publicly reading torah (ba al kriah)
being part of minyan
being called aliyah read torah
serving cantor (shalich tzibbur)
serving rabbi , halakhic decisor (posek)
wearing tallit , tefillin

concerns intermarriage have influenced reform jewish position on gender. in 1983, central conference of american rabbis passed resolution waiving need formal conversion @ least 1 jewish parent has made affirmative acts of jewish identity. departed traditional position requiring formal conversion judaism children without jewish mother. 1983 resolution of american reform movement has had mixed reception in reform jewish communities outside of united states. notably, israel movement progressive judaism has rejected patrilineal descent , requires formal conversion without jewish mother. well, joint orthodox, traditional, conservative , reform bet din formed in denver, colorado promote uniform standards conversion judaism dissolved in 1983, due reform resolution. however, in 2015 majority of britain s assembly of reform rabbis voted in favor of position paper proposing individuals live jewish life, , patrilineally jewish, can welcomed jewish community , confirmed jewish through individual process . britain s assembly of reform rabbis stated rabbis able take local decisions – ratified beit din – confirming jewish status .

liberal prayerbooks tend increasingly avoid male-specific words , pronouns, seeking references god in translations made in gender-neutral language. example, uk liberal movement s siddur lev chadash (1995) so, uk reform movement s forms of prayer (2008). in mishkan t filah, american reform jewish prayer book released in 2007, references god have been removed, , whenever jewish patriarchs named (abraham, isaac, , jacob), matriarchs (sarah, rebecca, rachel, , leah.) in 2015 reform jewish high holy days prayer book mishkan hanefesh released; intended companion mishkan t filah. includes version of high holy days prayer avinu malkeinu refers god both loving father , compassionate mother . other notable changes replacing line reform movement s earlier prayerbook, gates of repentance , mentioned joy of bride , groom specifically, line rejoicing couples under chuppah [wedding canopy] , , adding third, non-gendered option way worshippers called torah, offering mibeit , hebrew house of , in addition traditional son of or daughter of .

in 2008, stacy offner became first female vice president of union reform judaism, position held 2 years. in 2015, daryl messinger became first female chair of union.

reform approaches change

reform judaism holds various differences between roles of men , women in traditional jewish law not relevant modern conditions , not applicable today. accordingly, there has been no need develop legal arguments analogous made within orthodox , conservative movements.

reconstructionist judaism

the equality of women , men central tenet , hallmark of reconstructionist judaism. beginning, reconstructionist jewish ritual allowed men , women pray together—a decision based on egalitarian philosophy. on basis rabbi mordecai kaplan called full equality of women , men, despite obvious difficulties reconciling stance norms of traditional jewish practice. reconstructionist movement ordained women rabbis start. in 1968, women accepted reconstructionist rabbinical college, under leadership of ira eisenstein. first ordained female reconstructionist rabbi, sandy eisenberg sasso, served rabbi of manhattan reconstructionist congregation in 1976, , gained pulpit in 1977 @ beth el zedeck congregation in indianapolis. sandy eisenberg sasso accepted without debate or subsequent controversy. in 2005, 24 out of movement s 106 synagogues in had women senior or assistant rabbis. in 2013 rabbi deborah waxman elected president of reconstructionist rabbinical college. president, believed first woman , first lesbian lead jewish congregational union, , first female rabbi , first lesbian lead jewish seminary; reconstructionist rabbinical college both congregational union , seminary.

the reconstructionist community began including women in minyan , allowing them come torah aliyot. continued practice of bat mitzvah. reconstructionist judaism allowed women perform other traditional male tasks, such serving witnesses, leading services, public torah reading, , wearing ritual prayer garments kippot , tallitot. female reconstructionist rabbis have been instrumental in creation of rituals, stories, , music have begun give women s experience voice in judaism. of focus has been on rituals life-cycle events. new ceremonies have been created births, weddings, divorces, conversions, weaning, , onset of menarche , menopause. reconstructionist movement whole has been committed creating liturgy in consonance gender equality , celebration of women s lives. major step: federation of reconstructionist congregations has developed educational programs teach full acceptance of lesbians, rituals affirm lesbian relationships. reconstructionist rabbis officiate @ same-sex weddings. reconstructionist judaism allows openly lgbt men , women ordained rabbis , cantors.

several prominent members of reconstructionist community have focused on issues domestic violence. others have devoted energy helping women gain right of divorce in traditional jewish communities. many have spoken out right of jewish women pray aloud , read torah @ western wall in jerusalem, women of wall group.

when roles of women in religion change, there may changed roles men. advocacy of patrilineal descent in 1970s, reconstructionist rabbinical association supported principle man takes responsibility raising jewish child can pass judaism on next generation woman. children receive jewish education considered jewish in reconstructionist judaism regardless of whatever sex of jewish parent.

jewish renewal

jewish renewal recent movement in judaism endeavors reinvigorate modern judaism kabbalistic, hasidic, musical , meditative practices; describes worldwide, transdenominational movement grounded in judaism s prophetic , mystical traditions . jewish renewal movement ordains women men rabbis , cantors. lynn gottlieb became first female rabbi in jewish renewal in 1981, , avitall gerstetter, lives in germany, became first female cantor in jewish renewal (and first female cantor in germany) in 2002. in 2009 , 2012 respectively, ohalah (association of rabbis jewish renewal) issued board statement , resolution supporting women of wall. statement of principles of ohalah states in part, our local communities embody egalitarian , inclusive values, manifested in variety of leadership , decision-making structures, ensuring women , men full , equal partners in every aspect of our communal jewish life. in 2014 ohalah issued board resolution stating in part, therefore, resolved that: ohalah supports observance of women s history month, international women s day, , women s equality day; ohalah condemns types of sexism; ohalah committed gender equality, , in generations come; , ohalah supports equal rights regardless of gender. in 2014, aleph: alliance jewish renewal issued statement stating, aleph: alliance jewish renewal supports observance of women s history month, international women s day, , women s equality day, condemns types of sexism, committed gender equality, , in generations come, , supports equal rights regardless of gender, in recognition , allegiance view equally created in divine image.

humanistic judaism

humanistic judaism movement in judaism offers non-theistic alternative in contemporary jewish life. ordains both men , women rabbis, , first rabbi woman, tamara kolton, ordained in 1999. first cantor woman, deborah davis, ordained in 2001; however, humanistic judaism has since stopped ordaining cantors. society humanistic judaism issued statement in 1996 stating in part, affirm woman has moral right , should have continuing legal right decide whether or not terminate pregnancy in accordance own ethical standards. because decision terminate pregnancy carries serious, irreversible consequences, 1 made great care , keen awareness of complex psychological, emotional, , ethical implications. issued statement in 2011 condemning then-recent passage of no taxpayer funding abortion act u.s. house of representatives, called direct attack on women s right choose . in 2012, issued resolution opposing conscience clauses allow religious-affiliated institutions exempt applicable requirements mandating reproductive healthcare services individuals or employees. in 2013 issued resolution stating in part, therefore, resolved that: society humanistic judaism wholeheartedly supports observance of women s equality day on august 26 commemorate anniversary of passage of nineteenth amendment u.s. constitution allowing women vote; society condemns gender discrimination in forms, including restriction of rights, limited access education, violence, , subjugation; , society commits maintain vigilance , speak out in fight bring gender equality our generation , generations follow.

women sofrut (scribes)

a sofer, sopher, sofer stam, or sofer st m (heb: scribe , סופר סת״ם) jewish scribe able , entitled transcribe torah scrolls, tefillin , mezuzot, , other religious writings. (st m, סת״ם, abbreviation sefer torahs, tefillin, , mezuzot. plural of sofer soferim (masculin), סופרים.) forming basis discussion of women becoming sofrut, talmud gittin 45b states: sifrei torah, tefillin, , mezuzot written heretic, star-worshipper, slave, woman, minor, cuthean, or apostate jew, unfit ritual use. rulings on mezuzah , tefillin virtually undisputed among hold talmudic law. while arba ah turim not include women in list of ineligible write sifrei torah, see proof women permitted write torah scroll. today, virtually orthodox (both modern , ultra) authorities contest idea woman permitted write sefer torah. yet women permitted inscribe ketubot (marriage contracts), stam not intended ritual use, , other writings of sofrut beyond simple stam. in 2003, canadian aviel barclay became world s first known traditionally trained female sofer. in 2007 jen taylor friedman, british woman, became first female sofer scribe sefer torah. in 2010 first sefer torah scribed group of women (six female sofers, brazil, canada, israel, , united states) completed; known women s torah project. also, not man may write sefer torah; should ideally written g-d-fearing person knows @ least first layer of meanings, of them hidden, in torah.

from october 2010 until spring 2011, julie seltzer, 1 of female sofers women s torah project, scribed sefer torah part of exhibition @ contemporary jewish museum in san francisco. makes first american female sofer scribe sefer torah; julie seltzer born in philadelphia , non-denominationally jewish. spring 2011 until august 2012 scribed sefer torah, time reform congregation beth israel in san diego. seltzer taught jen taylor friedman. on september 22, 2013, congregation beth elohim of new york dedicated new torah, members of beth elohim said first torah in new york city completed woman. torah scribed linda coppleson. of 2014, there estimated 50 female sofers in world.