From AJWS Education Module, "Women's Empowerment: Global Perspectives"
While the principle of b'tzelem elohim (in the image of God) makes clear the fundamental equality of women and men, Jewish tradition also recognizes women's unique vulnerabilities and challenges.
Why are the repercussions of poverty more serious for daughters than for sons?
1. In what way is tzedakah giving more important than any other mitzvah?
2. This text stipulates that our wealth is not ours, but God's. What is the significance of this and our continual desire to own more stuff?
3. This text suggests that we are only allowed to our wealth once we've given a portion of it to the poor. What is your response to this line of thinking?
1. This text seems to be especially concerned with women's vulnerability. Why would women's poverty merit special consideration?
2. How does this text ameliorate women's economic vulnerability? How does it enforce it?
The rabbis instituted the ketubah (wedding contract- an agreement of an amount payable to the wife in the event the marriage ends) as a way of providing the wife with financial security in case of divorce or widowhood. This mishnah discusses whether a husband and wife can negotiate a ketubah payment that is less than the mandated amount.
| Translation | Original |
|---|---|
| When R. Joshua ben Levi went to Rome, he saw marble pillars there which had been carefully covered with wrappings to keep them from cracking during the heat and freezing in the cold. At the same time, he saw a poor man who had no more than a reed mat under him and a reed mat over him to protect him from the elements. [AJWS translation] |
ר' יהושע בן לוי סליק לרומי וראה שם עמודים של שייש מכורכים בקיטיות, בשרב שלא יפקעו ובצינה שלא יקרשו, וראה שם עני אחד מחצלת קנים מתחתיו ומחצלת של קנים מעל גביו.
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1. Who are the players in this text – seen and unseen?
2. What is the criticism of Rome here?
3. In what ways could the same criticism be made of our society? Of our global community?
1. Why would Rabbi Meir want to prohibit a lessening of the ketubah payment? Why would Rabbi Yosi want to allow individuals to negotiate?
2. What different assumptions are Rabbi Meir and Rabbi Yosi making about the power dynamics between men and women?
3. In modern day ketubot, many women and men write in payments for the husband as well in the case of divorce or widowhood. What set of assumptions/values does this represent?
[From AJWS Education Module, "Women's Empowerment: Global Perspectives"]
1. Who are the players in this text – seen and unseen?
2. In what ways can we, as individuals, follow this more in our daily lives?
3. In what ways can we, as a society, follow this more in our policies - both foreign and domestic?
1. Who are the players in this text – seen and unseen?
2. How much money would you need to give in order to be considered average? How much do you actually give?
1. Who are the players in this text – seen and unseen?
2. Where does the rich man's shame come from? How can his shame be expunged in order that he might help his relative?
3. Have you ever experienced this kind of shame - either as one who was in need of help or as one who could offer help? What would have made the experience easier?
1. Who are the players in this text – seen and unseen?
2. What happens when human dignity is not a priority, such that this text makes it the most important thing?
1. What are other attributes of God that we are meant to follow?
2. How would God respond to the injustice in the world today? Based on your answer, what should we do?
1. What do you make of Rabbi Hiyya's wife's response? What do you think the next line of the dialogue might be?
2. How would you describe Rabbi Hiyya's attitude to his own grandchildren? To the poor?
3. What does this text say about our influence on the future of those near to us? Far from us?
1. Who are the players in this text – seen and unseen?
2. What power dynamics are at play?
3. What social justice themes emerge from this text?
1. Who are the players in this text – seen and unseen?
2. What power dynamics are at play?
3. What social justice themes emerge from this text?