International Agunah Day, the day dedicated to remembering the plight of agunot, women denied divorce, falls on March 7, the Fast of Esther. This year, some feminist activists have written new midrashim about this important milestone: Longtime agunah activists Rivka Haut and Susan Aranoff, have written the following midrash: When Esther, the courageous queen, was charged by her uncle/cousin/adoptive father/husband to act to save her people, she first turned to the community for help, asking them to fast to support her efforts to save them. Fortified by their backing, she risked her life on their behalf, even exposing her Jewishness, hidden until then. Today our halakhic way of life is degraded by having the agunah disgrace exposed to the scrutiny of the secular public, both Jewish and non-Jewish. The Epstein/Friedman agunah situation is in the public eye as no other case has been, thanks to new media capabilities and instant publicity. Like the Jews of Shushan, the community has done all it can to help. But unlike Esther, the rabbis who have the power to free not only Tamar but every agunah as well, remain in hiding. Despite the outpouring of community support, they are unwilling to risk possible censure by their peers, by acting to remove male power over women in marriage. They lack Esther’s courage. The foolish King of the Purim story feared that if Vashti's defiance were known, every husband’s power to be master of his household, his wife, would be weakened. So he issued a decree that every man should be "sorer" in his house. We laugh at that. Yet our rabbis have enshrined that edict by allowing every Jewish husband to be "sorer b’veito" to have power over his wife. Esther provided leadership. If only the rabbis would act as boldly and implement one of the various halakhic solutions and free agunot, to bring about La Y’hudim Ha-y’tah Orah V’Simchah V’Sason Vi- kar, Kein Tihyeh Lanu. Feminist scholar and activist Bonna Devora Haberman also wrote a midrash for the occasion, with a slightly different emphasis: Esther's courage to face the bombastic king and save our people from decimation inspire us in these pre-Purim hours. In the feasting and celebrating, however, the sublime savvy of her strategy has long eluded us. At the outset, Vashti's bold refusal to be humiliated at the king's bidding triggers a royal backlash. The court decrees, the enforcement of patriarchy men are to rule firmly over women and households (Esther 1:22), and the trafficking of women from throughout the empire into male custody and sexual servitude in the capital city. (Esther 2:3-4)In a similar way, Mordecai's defiance of Haman's power invokes his edict to kill the Jews. Then as now, racism and misogyny join hands and clink cups at sumptuous tables. Supported by capable Mordecai and her people, Esther risks her life and succeeds to convince the bumbling ruler that the murderous plot must not proceed. At the peak moment when the policy is to be decided about how to deal with...
Jewfem Blog
Sheryl Sandberg is about to become a very rich woman — and I’m really happy about it. The world needs more rich women, especially women who understand the importance of empowering other women.The New York Times called Sandberg the “1.6 billion woman,” based on the anticipated public offering of Facebook, where Sandberg is COO. Sandberg, who has been a strong, vocal advocate for women’s advancement in the workplace, is actually one of the few women on top in Facebook. Tellingly, there are no women on the Facebook board, and Sandberg is the highest ranking woman in the company — number four from the top. Of the 10 most senior positions in the company, only three are held by women. Certainly Sandberg has a reputation for promoting women’s successes at work — helping working mothers to find creative schedules and day care, encouraging women to be powerful and assertive, building a culture in which women’s real, complicated lives and concerns are welcomed rather than dismissed as signs of women’s lack of professionalism. But when it comes to women’s equality all the way to the top, the Facebook record remains mixed. Read the rest at The Forward http://blogs.forward.com/sisterhood-blog/152064/
It’s a story about tension, identity and dialogue. About living on the borders of a culture, yet still navigating within them. About negotiating, pushing back, and yes, acceptance. Its tale is particular, yet so universal that scholars and laymen all over the world are picking up Elana Sztokman’s new work, “The Men’s Section: Orthodox Jewish Men in an Egalitarian World.” Read more
Pretty women are like “candies” to their male bosses, and if they are sexually harassed, the pretty women should switch jobs rather than ruin the careers of high-powered men who can’t control themselves. This is the infuriating opinion expressed last week by leading Israeli current-affairs radio presenter Ayala Hasson. The conversation took place during Hasson’s radio program in which Hasson described a case that took place at a leading government office in which a woman who was sexually harassed by her boss was “discreetly and quietly” removed from her position and given an alternative post. “He wanted her like a lovely piece of candy,” Hasson said. “Every time he walked by her, there was a little pinch on the cheek or something.” Hasson argued that this is an excellent solution because, this is the only way to protect the man from getting into trouble (histabchut). This entire discussion occurred against the backdrop of new sexual harassment charges from the Prime Minister’s office. According to reports of the State Comptroller Micha Lindenstrauss, a woman known only as “Resh” was sexually harassed by one of the leading aides to Prime Minister Binyamin Netahyahu, Natan Eshel. The accusations are pretty serious: Eshel is said to have been obsessed with R., who was working directly for him, not only by stalking her and spying on her, but even strategically placing cameras where they could photograph under her skirt. Three members of the Netanyahu’s senior staff filed complaints with Lindenstrauss — apparently unbeknownst to one another — and another four staffers have already given testimony on these events. Read more: http://blogs.forward.com/sisterhood-blog/151421/#ixzz1meBEfQ81
This op-ed appeared in the Times of Israel on 31 Jan 2012 A woman who we know only by the Hebrew initial of her name, “Resh,” is under some intense pressure, and I do not envy her predicament. According to a reports by State Comptroller Micha Lindenstrauss, Resh was the victim of sexual harassment by one of the leading aides to Prime Minister Benjamin Netanyahu, Natan Eshel. The accusations are pretty serious: Eshel is said to have been obsessed with Resh, who was working directly for him, not only to the extend that he stalked her and spied on her, but even by strategically placing cameras to photograph her under her skirt. Three members of the PM’s senior staff filed complaints with Lindenstrauss – apparently unbeknownst to one another – and another four staffers have already given testimony on these events. But thus far, Resh has insisted that she does not want to testify. Her position is understandable. The women who filed police complaints of rape against then-president Moshe Katsav – who was convicted in a ruling that has since been upheld by the Supreme Court – had their lives ruined in the process. One of the complainants, who is officially known as “Aleph” but whose identity is known to everyone in the media , had to move out of Israel because she had lost all semblance of privacy. She also continued to be harassed by Katsav’s people throughout the four-year ordeal, according to the judges in the case. And on top of everything else, she could not get another job in Israel. This is a tragic reality for high-profile rape victims. Before the story broke, Aleph’s career was in great shape, as she was managing one of the highest offices in the country, and today she has lost it all – all because she came forth to tell the world she had been raped. So when Resh says she fears that she will become like Aleph, her fears are justified. If her identity is revealed, it will likely end her career. One day you’re working in the Prime Minister’s office, and the next you’re out of a job, perhaps permanently. There’s more. The Aleph who moved out of the country was one of the complainants whose charges were eventually dropped from the case (the “second” Aleph, a different victim, remained on the indictment). So this poor woman went through an excruciating ordeal: After allegedly enduring rape and sexual harassment, which is traumatic in and of itself, she went through the pain of revealing her story, losing her home and career in the process. And ultimately it was for naught; she gained nothing. I will never forget what she said at her famous press conference after she learned that her case was removed from the indictment: “Women’s groups are not going to like this, but my advice to rape victims is, don’t go to the police. Get help, get therapy, do what you have to do for yourself. But don’t file a complaint....
The following is a review of The Men's Section that appeared in the Florida Jewish Journal on Feb 14, 2012 I have not yet met either of these two writers but I am a big fan of them both and I read them whenever I can find them, for they each represent a fresh and a much to be admired trend within Orthodoxy. Elana Sztokman is both a scholar of gender studies and an activist in feminist causes within Orthodoxy. This book is meant as scholarship but it raises a troubling question that I, for one, had never thought of before. The question is: How do Orthodox men deal with feminism? There are now nearly two dozen "partnership minyanim" in Israel, America and elsewhere. In these minyanim women teach and read Torah even though they still sit behind a mechitsa. In some of them, they require both ten men and ten women for a quorum. It is obvious why women would want to join such a minyan. It is a way for them to achieve some measure of equality within the framework of halachah. The question that she studies in this book is: Why do men join such a minyan? To her and to my surprise, she found that the men who joined these minyanim were not necessarily feminists. They joined for a host of different reasons, some of which had nothing at all to do with feminism. And she learned that at the core of these minyanim, as at the core of all social interactions and institutions, the issue of power is still central. The men who attend these partnership minyanim may be nice, they may be accommodating, they may be generous, but at the end of the day, the power to permit and the power to allow is still in their hands. And at the core of their consciousness is their image of who is a real Jew. In their culture a real Jew is still the one who studies full time in the yeshiva, while the outside community — be it his wife, or his parents or the society — takes care of him. Until that ideal is reexamined, partnership minyan will not achieve much. The men in the partnership communities have to deal with the reality of a new kind of woman now, a woman who is accomplished and powerful in the secular world, a woman who wants to bring a feminist perspective to the understanding of the Torah and the commandments and a woman who does not aspire to imitate what men do. She concludes, reluctantly, that until the men in these minyanim come to terms with this new reality, partnership minyanim will not really be equal partnerships. Despite her pessimism, I can only hope that when we have more women like Dr. Sztokman, who are learned, articulate and committed to both equality and halachah, that things will eventually change. Read More: http://www.sun-sentinel.com/florida-jewish-journal/lchaim/fl-jjps-riemer-0215-20120214,0,4590763.story
Gender is like the slippery fish of news and politics. It doesn’t stay in the hand for too long, always slithering away as other issues that are considered “bigger” or “more important” take its place. At least that’s the impression I’m getting over the past few months’ of public activity around the exclusion of women in public spaces in Israel. Certainly the issue of gender segregation has arrived. But it is quickly swimming away as the public moves on. Indeed, even some advocates are bent on shifting the discussion elsewhere. Take, for example, the subject of women singing in the army, and controversy over whether religious soldiers should be penalized for walking out of official events where women sing. Although this particular topic is not exactly highest on my agenda – it bothers me much more that *The Knesset* has not had a woman singer in years in deference to religious politicians; I care much less about a few confused young men than I do about governmental policy that excludes talented artists to appease religious men with power – nevertheless, the legislative activity on this issue has been disturbing. MK Tzipi Hotoveli, the Knesset member who heads the Committee on the Status of Women, recently submitted a bill, along with MK Yakov Katz that would give the IDF rabbinate power to decide on what soldiers should be allowed to do, and ensuring that soldiers will not be penalized for “religious” issues. The bill would effectively authorize the exclusion of women in the IDF. Despite intense pleas by women’s groups, Hotovely came down on the wrong side of this issue. Thankfully, the bill failed to pass today in its initial reading. But this apparently had nothing to do with gender: Defense Minister Ehud Barak said blatantly that his objection had nothing to do with gender but is about his concern about the “damage to army hierarchies”. In shifting the discussion away from gender onto other things, Barak has company. The former chief rabbi of the Israeli Air Force, Rabbi Moshe Ravad, who was connected to the Shahar program to recruit haredi Orthodox men to the army, said in his recent resignation over women’s singing that he “always relied on the fact that I could allow haredi men who enlist to maintain an ultra-Orthodox lifestyle and observe their faith.” The army’s decision to allow women to sing, he wrote, fails to “protect the beliefs of God-fearing soldiers”. Ravad, like many others, is trying to turn the exclusion of women into an issue of religious versus secular issues in the army and society. It is almost a veiled ultimatum, as if he is saying that the army has to choose between haredi soldiers and women singers. It’s easy to see where this is going. Women are going to be asked to move aside for the “larger” issue of haredi integration in the army. Thus far, the army has been on the women’s side, but it’s not clear how long the pressure will hold. It...
Just because I wear pants, it doesn’t mean I lack dignity. Or self-respect. Or even modesty. Which is why I find pieces, like this one, suggesting that dignity for a woman means excessive body-cover, so offensive. When rabbis or anyone else claim that women need to cover their skin, their elbows, ankles and necks for the sake of “dignity” or “self-respect” or “protecting sexuality,” what that means is that people who dress like me are not dignified. We are overly sexualized. We might as well be walking naked on the subway platform. But It is just not true. My body is mine alone, and I project that in my clothes. Not floor-sweeping skirts, not scarves to my forehead or necklines that choke. No, I wear pants, sometimes jeans, sometimes shorts and, yes, sometimes even sleeveless tops. I wear clothes that are comfortable, that feel good, that let me move and sit on the floor or in a chair, that enable me to ride a bike or climb a tree if I so choose, that let me wear my hair in a ponytail or in a scrunchie or even just down. Ultimately my hair is mine alone, as are my elbows, my neck, my ankles and skin. Before I look in a mirror, I look inward and ask myself how I feel about my body at this moment, and I let my inner voice of self-respect guide me. In addition Gavriella Lerner’s assertion of choice followed by an admission that she does what she believes is expected of her according to halacha is a classic Orthodox non-sequitur. As in, I choose to do what I’m told. Read more: http://blogs.forward.com/sisterhood-blog/150237/#ixzz1lbssqs7z
The most surprising part of the story about Rav Aharon Bina’s alleged emotional abuse of his students at Netiv Aryeh comes from the reactions: It is astounding to see how many people apparently knew this has been going on but continue to sing his praises. This entire episode raises some difficult questions about what is really going on in the yeshiva world. The Jewish Week article, written by Jewish media veteran Gary Rosenblatt in collaboration with courageous young Yeshiva University journalist Yedidya Gorsetman, catalogues a series of abusive behaviors that Bina allegedly carried out for decades against his students at Netiv Aryeh and before that at Yeshivat Hakotel. (Bina left Hakotel when he was fired by his successor — none other than Rabbi Motti Elon, who was recently indicted for indecent acts against his male students). Bina reportedly yelled, mocked and systematically disparaged students — some students more than others — as part of his approach of psychological manipulation to gain obedience. Parents, students, and former students describe traumas incurred, and even violence at his hands, which in some cases turned the boys away from Judaism altogether. Reading the comments on the story and blog posts about it this week, I have found that Bina’s defenders fall into one of two categories: those who deny that this happened, and those who knew but claim that it is part of Bina’s special “methodology” that is based on his love. Read more: http://blogs.forward.com/sisterhood-blog/150533/#ixzz1l7GBWd00
I heard on the radio news that “women’s groups are furious” at Thursday’s announcement by Israel’s Justice Minister Yaakov Neeman that from now on women will not be automatically granted custody of children under the age of six in divorce settlements. Women’s groups are apparently planning on fighting to retain the current law that recognizes a mother as the default parent in early childhood. But I’m not sure that all feminist groups are of one mind on this issue. Some feminists may even welcome the decision; I know I do. I had an intense argument with some feminist colleagues a few months ago about this issue. We were discussing Neeman’s deliberations around the 2005 Shnit Committee on divorce and parenthood that led up to today’s announcement. The committee had proposed eliminating the gender bias in favor of women, arguing that every case should be judged according to its own merit. A friend of mine who is a rabbinic pleader was very upset about this. She has witnessed enormous suffering of women in the divorce process in Israel, and has spent most of her career defending agunot, or women whose husbands refuse to grant them a Jewish divorce. “Custody in early childhood is one of the few areas of leverage that women have in the divorce process,” she said, “and now the government is taking that away, too.” Read more: http://blogs.forward.com/sisterhood-blog/149942/#ixzz1kDHo0zpX
