| Women in Reform Judaism |
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| Written by Rabbi Amanda Golby | |
| Wednesday, 01 May 1991 | |
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A concern for the equality of women has been an important principle of Reform Judaism since its earliest days, but it is only within the last twenty years, greatly influenced by the changing position of women within secular society during that time, that this has become a reality for many.
A resolution was passsed at the 1994 Annual Conference of the Reform Synagogues of Great Britain whereby all constituents reaffirmed "... the principle that women and men be treated equally in all synagogue matters, including education, employment, leadership and rituals." Inevitably when we talk of equality in this context it tends to mean equality within the synagogue service, something which Jewish tradition has denied to women. Traditional Jewish law exempts women from most of the positive mitzvot (commands) required to be performed at a fixed time, essentially because the requirement to fulfil these would have imposed an almost impossible burden on women who were normally spending many years in child-rearing. Since, for example, a woman was not herself obliged to say the traditional prayers, she could not lead the congregation in prayer, and thus fulfil this obligation on behalf of others. Nor could she be counted in the minyan, the statutory congregation of ten required for certain prayers to be said publicly. Most seriously, perhaps, the obligation to "teach one's children" was understood as meaning "sons", and thus for very many generations Jewish women were denied the opportunity to undertake serious Jewish study. Reform Judaism provides the same educational opportunities for both girls and boys, and Batmitzvah, as an exact equivalent of the Barmitzvah ceremony, is celebrated in most of our congregations by girls of the appropriate age. Women in Worship Rabbi Jacqueline Tabick, the first woman to be ordained by the Leo Baeck College, received semicha (ordination) in 1975; by 1994 a further seventeen women had been ordained, several serving within the congregational rabbinate; and currently approximately half of the student body of the Leo Baeck College is female. Reform congregations vary as to the ways in which women participate in the rituals of the service. In some synagogues there is total equality, in others the participation of women is limited, but as more men and women grow up with an experience of women participating in public ritual life, this may change. As part of their equality within public worship, some women choose to wear a tallit (ritual prayer shawl), traditionally seen as being for men only, and the launch in January 1988 of the pamphlet `Women and Tallit: Jewish Women and the Ritual of Prayer' marked an important stage in this development. In addition to personal testimonies, the pamphlet includes important sections on the general question of `Women and the Mitzvot' as well as the more specific `Women and Tzitzit' (the fringes on the four corners of a tallit). The Language of Prayer A recent development is to acknowledge equality by changing to more inclusive language within our liturgy which includes referring to the matriarchs as well as the patriarchs, and trying to use terms such as "all humanity" rather than "all men". This requires even more care when examining the language used to describe and address God. Clearly this is a major change which needs to be undertaken with skill and sensitivity for all. Yet while the above is concerned with efforts to achieve equality within the synagogue, there is an awareness that there may be something "beyond equality". In recent years Jewish women have been meeting for study and celebration, particularly at the time of Rosh Chodesh (New Moon). The fruits of these gatherings are apparent in the growing collection of writings and in new liturgies for specifically female life cyle events. It is too soon to know whether women rabbis will have a significant effect on the spiritual development of the Reform Movement as we approach the 21st century, but this is something to which we must be open. Status Issues However, while the participation of women within every aspect of the synagogue service is of the greatest importance to the Reform Movement, there are other areas too where it has introduced changes which try to remedy ways in which traditional Judaism has defined the status of women - for example, in the areas of marriage and divorce. While the role of the woman in an Orthodox wedding ceremony is essentially passive - she is silent throughout and the ketubah (marriage document) simply outlines the husband's financial obligations to his wife - bride and groom participate as equals in a Reform marriage ceremony and the ketubah expresses their mutual obligation to love and support one another. As far as divorce is concerned, the Orthodox approach has resulted in hardship for women. While the get (Jewish divorce document) requires the consent of both husband and wife, it is only a man who can issue a religious divorce to his wife. She cannot initiate such proceedings, and where the husband refuses to give a get, or is unavailable to do so, an Orthodox Bet Din (Rabbinic Court) has no authority to act, making it impossible for the women to enter a subsequent religiously valid marriage. In such circumstances the Bet Din of the Reform Synagogues of Great Britain will intervene and, if necessary, issue a document allowing her to remarry in a Reform synagogue. Equality in Leadership Within the lay area of synagogue life, women are full members of our congregations with full voting rights. They have always made an important contribution to the running of our synagogues, and there are many examples of women holding important roles within their own communities or within the leadership of the Reform Synagogues of Great Britain. Interestingly, in many Reform synagogues what was formerly the `Women's Guild' has now become `The Guild' (the umbrella organisation has been renamed `Reform Synagogue Guilds'), and some of its functions, which were thought of as being traditionally `female' - for example catering and welfare - are now being shared by men. Throughout Jewish history, from Biblical times onwards, there have been examples of women who, notwithstanding the general trend, have taken prominent roles within the community. Given the nature of society throughout much of history, and the teachings of traditional Judaism which clearly reflected that society, such women have of necessity been exceptions. Changes within secular society, and Reform Judaism's response to those changes, mean that `equality' is no longer a theoretical word - it is becoming a reality. Educational opportunities and involvement in the religious and lay leadership confirm that genuine equality is now possible in every aspect of congregational life.
Selected Bibliography
AMANDA GOLBY Rabbi Amanda Golby is a graduate of Manchester University and received her semicha from the Leo Baeck College. She grew up at the North Western Reform Synagogue and is currently the rabbi of Southport New Synagogue. This is leaflet number 3 in the series JUDAISM IN OUR TIME First published May 1991, Reprinted January 1995, Autumn 1997, January 2001 Trackback(0)
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I am a 17 year old female and have always found Judaism an incredibly interesting faith. I love so many aspects of the religion and really want to convert. I was confirmed as a Church of England Christian but have never considered myself as such. My interests have always been in Judaism.
I understand from books I have read that rabbis will try to dissuade the convert but I am adamant in my decision and will commit my whole life to be a part of the Jewish community.
I would really appreciate it if someone could contact me to say what steps I should take.
Thank you,
Jocasta Reeves
squidee05@hotmail.com