Volume 21, numéro 1, 2024

EN :

In this article, while focusing on the ordination of women rabbis in the British-European context, the author acknowledges the phenomenon of non-ordained female religious leaders in the late nineteenth and early twentieth centuries, surveys the development of women's ordination in the United States, and includes the more recent development of orthodox women receiving s’mikhah in the United States and in Israel. Towards the end, she reflects on the question, ‘Are women rabbis making a difference?’

EN :

“Tamar, Lioness of Judah” is a modern midrash, based on Genesis 38:6-12, that weaves together elements from the classical midrash with contemporary feminist sensibilities in order to imagine how Tamar would tell her own story from her own perspective.

EN :

Over the last five decades (the mid-1970s to the mid-2020s), a tiny number of fictional works have not only centered on the male rabbi’s spouse, but she is specifically mentioned in the title of the work. This article considers these exceptional examples: eight authors and thirteen works where the Rebbetzin or the Rabbi’s Wife is clearly featured in the title of the work.

EN :

The early Zionist revival movement and the renewed Jewish settlement in the Land of Israel from the beginning of the nineteenth century gained a diverse research interest. Such studies often give the impression that the immediate environment promoting these trends was led exclusively by male leadership. However, it seems that the place of women is almost absent in everything related to the movement, and their promotion is almost wholly. It is possible to exempt reference to this due to the social norms that generally prevailed regarding the function and role of women in Jewish spaces within various communities. Thus, the Jerusalem congregation established a donation fund for the Jewish community in Jerusalem. They imposed on women a fixed tax obligation corresponding to Jewish women's rituals such as Challah, Nida, and candle lighting. Since these dates associated with the lives of Jewish women occurred every week or every month, the sums collected in the funds were fairly substantial. Evidently, they were a significant source of income for Gabayim (treasurers) and Shadarim (emissaries), who originated from Eretz Israel. In this article, the historical background of the fund's establishment, including the use of the funds collected from it, is described.

EN :

Much has been written concerning Emma Goldman: one of America’s foremost anarchists, a leader in the struggle for free speech and a pioneering supporter of birth control and women's liberation. She was a critic not only of American political, economic, and social structures, but also brave enough to condemn the repressive tactics of the Bolshevik regime of Vladimir Lenin and Leon Trotsky. However, little has been written about Emma Goldman's experience as a Russian-Jewish immigrant woman in the United States. This is a significant omission, for it was this experience of hers, as recorded in her autobiography Living My Life, which provided the crucible in which Emma Goldman was transformed into the notable woman she became. Through a close reading of her autobiography, this essay will document her transformation from a young immigrant woman struggling to understand society and personal relationships to becoming an independent, self-confident woman, an anarchist revolutionary leader, and a mature citizen of the world.