Women's Fundamental Human Dignity and Equality

ByAJWS Staff

AJWS On1Foot

From AJWS Education Module, " Women's Empowerment: Global Perspectives"

The idea that human beings are created in God's image is the essential starting point for the notion of human dignity. The first articulation of this principle in Jewish literature makes it very clear that this intrinsic dignity is shared equally by women and men.

Genesis 1:26 -31

בראשית א׳:כ״ז

וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:

Genesis 1:27

And God created human in God’s own image, in the image of God, God created him; male and female God created them. And God blessed them. [JPS translation]

-What are the implications of God having created both men and women in God's image?

-How does the second version of the creation story (Genesis 2:7-22) square with this story? What tensions does it raise in the roles and relationships between men and women?

Kitab al Khazari (Kuzari). Part 3:19

Translation	Original
A person who prays only for himself is like one who retires alone into his house, refusing to assist his fellow-citizens in the repair of the city walls. His expenditure increases while his risk stays constant. The person, however, who joins the community [in repairing the walls] spends little, yet his security increases, because that which one is unable to do, another comes and completes it. Thus the city will be in the best possible condition, and all its inhabitants will benefit from the city's prosperity with but little expenditure. And all of this is according to the law. In agreement with this, Plato writes that which is expended on behalf of the law, 'the portion of the whole.' If the individual, however, neglects this 'portion of the whole' which is the basis of the welfare of the commonwealth of which he forms a part, in the belief that he does better in spending it on himself, sins against the commonwealth, and more against himself. For the relation of the individual is as the relation of the single limb to the body. Should the arm, in case bleeding is required, refuse its blood, the whole body, the arm included, would suffer. It is, however, the duty of the individual to bear hardships, or even death, for the sake of the welfare of the commonwealth. He must particularly be careful to contribute his 'portion of the whole,' without fail. Since ordinary speculation did not institute this, God prescribed it in tithes, gifts, and offerings, etc., as a 'portion of the whole' of worldly property. Among actions this is represented by Sabbath, holy days, years of release and jubilee and similar institutions; among words it is prayers, blessings and thanksgivings; among abstract things it is love, fear and joy.	והמתפלל אך ורק בעדו דומה לאדם שבשעת סכנה למדינה יסתפק בתקון ביתו הוא ואינו רוצה להשתתף עם אנשי המדינה בתקון חומותיהם אדם כזה הוצאתו מרבה וסכנתו מתמדת ואלו האיש המשתתף עם הצבור הוצאתו מועטת ובטחונו מרבה כי את אשר לא הספיק האחד לעשות בא האחר ומשלימו וכך תעמד המדינה על השלמות הגדולה ביותר האפשרית לה וכל אנשיה יהיו נהנים מברכותיה על ידי הוצאה מועטת והכל לפי החק ומתוך הסכמה כך קורא אפלטון את ההוצאה לפי החק השתתפות החלק בכל ומשעה שהיחיד מתעלם מהיותו חלק בכל זאת אומרת מחובתו לעבד למען תקון הצבור שהוא חלק ממנו ומחליט לחסך תועלתו לו לעצמו חוטא הוא לכלל וביותר לנפשו כי היחיד בקרב הצבור הוא כאבר יחיד בכללות הגוף שכן אלו היתה הזרוע מונעת את דמה בשעה שיש צרך בהקזתו היה הגוף כלה והזרוע כלה עמו אכן ראוי לו ליחיד לסבל אף את מר המות למען הצלת הכלל אך לפחות צריך היחיד לחשב על חלקו בכלל למען יתן תמיד חלקו ולא יתעלם ממנו אולם הואיל ודבר זה אין ללמדו מן ההקש קבע האלוה את כל דיניו המעשרות והמתנות והקרבנות ודומיהם הם חלק הכלל בקנינים ובמעשים השבתות והמועדים והשמטות והיובלים וכיוצא בהם ובדבורים התפלות והברכות והתשבחות ובמדות האהבה והיראה והשמחה

Translation

Original

A person who prays only for himself is like one who retires alone into his house, refusing to assist his fellow-citizens in the repair of the city walls. His expenditure increases while his risk stays constant. The person, however, who joins the community [in repairing the walls] spends little, yet his security increases, because that which one is unable to do, another comes and completes it. Thus the city will be in the best possible condition, and all its inhabitants will benefit from the city's prosperity with but little expenditure. And all of this is according to the law. In agreement with this, Plato writes that which is expended on behalf of the law, 'the portion of the whole.' If the individual, however, neglects this 'portion of the whole' which is the basis of the welfare of the commonwealth of which he forms a part, in the belief that he does better in spending it on himself, sins against the commonwealth, and more against himself. For the relation of the individual is as the relation of the single limb to the body. Should the arm, in case bleeding is required, refuse its blood, the whole body, the arm included, would suffer. It is, however, the duty of the individual to bear hardships, or even death, for the sake of the welfare of the commonwealth. He must particularly be careful to contribute his 'portion of the whole,' without fail. Since ordinary speculation did not institute this, God prescribed it in tithes, gifts, and offerings, etc., as a 'portion of the whole' of worldly property. Among actions this is represented by Sabbath, holy days, years of release and jubilee and similar institutions; among words it is prayers, blessings and thanksgivings; among abstract things it is love, fear and joy.

והמתפלל אך ורק בעדו דומה לאדם שבשעת סכנה למדינה יסתפק בתקון ביתו הוא ואינו רוצה להשתתף עם אנשי המדינה בתקון חומותיהם אדם כזה הוצאתו מרבה וסכנתו מתמדת ואלו האיש המשתתף עם הצבור הוצאתו מועטת ובטחונו מרבה כי את אשר לא הספיק האחד לעשות בא האחר ומשלימו וכך תעמד המדינה על השלמות הגדולה ביותר האפשרית לה וכל אנשיה יהיו נהנים מברכותיה על ידי הוצאה מועטת והכל לפי החק ומתוך הסכמה כך קורא אפלטון את ההוצאה לפי החק השתתפות החלק בכל ומשעה שהיחיד מתעלם מהיותו חלק בכל זאת אומרת מחובתו לעבד למען תקון הצבור שהוא חלק ממנו ומחליט לחסך תועלתו לו לעצמו חוטא הוא לכלל וביותר לנפשו כי היחיד בקרב הצבור הוא כאבר יחיד בכללות הגוף שכן אלו היתה הזרוע מונעת את דמה בשעה שיש צרך בהקזתו היה הגוף כלה והזרוע כלה עמו אכן ראוי לו ליחיד לסבל אף את מר המות למען הצלת הכלל אך לפחות צריך היחיד לחשב על חלקו בכלל למען יתן תמיד חלקו ולא יתעלם ממנו אולם הואיל ודבר זה אין ללמדו מן ההקש קבע האלוה את כל דיניו המעשרות והמתנות והקרבנות ודומיהם הם חלק הכלל בקנינים ובמעשים השבתות והמועדים והשמטות והיובלים וכיוצא בהם ובדבורים התפלות והברכות והתשבחות ובמדות האהבה והיראה והשמחה

Suggested Discussion Questions

In your opinion, should a person preference caring for himself or the community?
Halevy's approach is that the individual is an organic part of the community, like a limb of a body. Do you agree with this approach? What does this approach require from a person?
If the values of the individual and society collide - which values do choose?

Mishnah, Pirkei Avot 3:14

הוא היה אומר חביב אדם שנברא בצלם חבה יתירה נודעת לו שנברא בצלם שנאמר (בראשית ט) בצלם אלהים עשה את האדם

Pirkei_Avot.3.14

Beloved is all humankind for they were made b'tzelem Elohim (in the image of God). Doubly beloved are they, for they were told that they were made in the image of God. As it says: "In the image of God was humanity made." (Genesis 9:6)

-Why is it significant that we are told that we are created in the image of God?

-Why is the telling a sign of God's special love?

Numbers 27:1-11

Numbers.27.1-11

The daughters of Zelophehad, of Manassite family -- son of Hepher son of Gilead son of Machir son of Manasseh son of Joseph -- came forward. The names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah. They stood before Moses, Eleazar the priest, the chieftains, and the whole assembly, at the entrance of the Tent of Meeting, and they said, "Our father died in the wilderness. He was not one of the faction, Korah's faction, which banded together against God, but died for his own sin; and he has left no sons. Let not our father's name be lost to his clan just because he had no son! Give us a holding among our father's kinsmen!" Moses brought their case before God. And God said to Moses, "The plea of Zelophehad's daughters is just: you should give them a hereditary holding among their father's kinsmen; transfer their father's share to them. Further, speak to the Israelite people as follows: 'If a man dies without leaving a son, you shall transfer his property to his daughter. If he has no daughter, you shall assign his property to his brothers. If he has no brothers, you shall assign his property to his father's brothers. If his father had no brothers, you shall assign his property to his nearest relative in his own clan, and he shall inherit it.' This shall be the law of procedure for the Israelites, in accordance with God's command to Moses." [JPS translation]

This passage from the Torah represents an early effort to rectify a legal inequity. After a lengthy discussion of the laws of inheritance, in which sons are identified as the sole beneficiaries of their father's property, the daughters of Zelophehad successfully protest this unjust ruling.

Sifre Bamidbar 133

-The following midrash offers a startling observation about the issues at stake in the story.

Translation	Original
"And the daughters of Zelophehad drew near" - When the daughters of Zelophehad heard that the land of Israel was being divided among the tribes with portions given to the males but not the females, they gathered together to seek counsel. They said, “The mercies of God are not like the mercies of people. People have more concern for males than females. But the One who said and brought forth the world is not like this. Rather, God’s concern is for both males and for females. God’s concern is for all, as it is said, “God gives sustenance to all flesh” and "who gives beasts their food" and "God is good to all and God's mercy is upon all His works." [AJWS translation]	ותקרבנה בנות צלפחד, כיון ששמעו בנות צלפחד שהארץ מתחלקת לשבטים לזכרים ולא לנקבות נתקבצו כולן זו על זו ליטול עצה אמרו לא כרחמי בשר ודם רחמי המקום בשר ודם רחמיו על הזכרים יותר מן הנקבות אבל מי שאמר והיה העולם אינו כן אלא רחמיו על הזכרים ועל הנקבות רחמיו על הכל שנאמר נותן לחם לכל בשר וגו' (תהלים קלו:כה) נותן לבהמה לחמה וגו' (תהלים קמז:ט) ואומר טוב ה' לכל ורחמיו על כל מעשיו (תהלים קמה:ט)

Translation

Original

"And the daughters of Zelophehad drew near" - When the daughters of Zelophehad heard that the land of Israel was being divided among the tribes with portions given to the males but not the females, they gathered together to seek counsel. They said, “The mercies of God are not like the mercies of people. People have more concern for males than females. But the One who said and brought forth the world is not like this. Rather, God’s concern is for both males and for females. God’s concern is for all, as it is said, “God gives sustenance to all flesh” and "who gives beasts their food" and "God is good to all and God's mercy is upon all His works." [AJWS translation]

ותקרבנה בנות צלפחד, כיון ששמעו בנות צלפחד שהארץ מתחלקת לשבטים לזכרים ולא לנקבות נתקבצו כולן זו על זו ליטול עצה אמרו לא כרחמי בשר ודם רחמי המקום בשר ודם רחמיו על הזכרים יותר מן הנקבות אבל מי שאמר והיה העולם אינו כן אלא רחמיו על הזכרים ועל הנקבות רחמיו על הכל שנאמר נותן לחם לכל בשר וגו' (תהלים קלו:כה) נותן לבהמה לחמה וגו' (תהלים קמז:ט) ואומר טוב ה' לכל ורחמיו על כל מעשיו (תהלים קמה:ט)

-Who wrote this text? Why would they write something so self-critical?

-In this midrash, the rabbinic authors recognize that they are essentially sexist and that only God is ultimately equally concerned with both women and men. Given the value of imitating God- do you think the rabbis are laying out an aspiration or a utopian ideal?