Women's Empowerment

ByAJWS Staff

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What is women's empowerment and how is it relevant to society today?

Babylonian Talmud, Ketubot 49a

כתובות מ״ט א:ח׳

רבי יהודה אומר: מצוה לזון את הבנים, וקל וחומר לבנות, משום זילותא

Ketubot 49a:8

Rabbi Yehudah said: A father should support his sons, and all the more so his daughters, because it is shameful [especially for the daughters to be without support]. [AJWS translation]

Suggested Discussion Questions

1. Why are the repercussions of poverty more serious for daughters than for sons in this time period?
2. Why is it shameful for the daughters to be without support? Is it shameful for the sons not to be supported?
3. What can we learn from this text about the distribution of tzedakah in today's society?

Genesis 4:1-9

וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה' וַתֹּסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל וַיְהִי הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה: וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַה': וְהֶבֶל הֵבִיא גַם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ: וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו: וַיֹּאמֶר ה' אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ: הֲלוֹא אִם תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ: וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵהוּ: וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי:

Genesis.4.1-9

And Adam knew Chava, his wife, and she conceived and gave birth to Cain saying, “I have gained a man with God.” She gave birth again, this time to his brother, Abel. Abel became a shepherd while Cain was a worker of the soil. An era ended. Cain brought the fruit of the ground as an offering to God. Abel also offered some of his first born from the fattest ones. And God was pleased with Abel and his offering, but Cain’s offering did not please God. Cain became furious and he hid his face. And God said to Cain, “Why are you angry? Why do you hide your face? If you do well, won’t you be accepted? And if you do not do well then sin is waiting at the door and will devour you. You may rule over him." And Cain spoke with his brother Abel, and when they where in the field Cain rose up against his brother and killed him. And God said to Cain, “Where is your brother Abel?” And Cain responded, “I do not know. Am I my brother’s keeper?” [JPS translation]

Suggested Discussion Questions

1. Cain's sin was two-fold. What exactly did he do wrong?
2. What was God's response to Cain's actions? Did Cain internalize the message?
3. Cain's answer to God at the end of the text is troubling. In what ways are we "keepers" of each other? To what extent does that responsibility remain?

Exodus 15:20-21

וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת: וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיקֹוָק כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם:

Exodus.15.20-21

Then Miriam the prophetess, Aaron's sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: Sing to the Lord, for God has triumphed gloriously; Horse and driver God has hurled into the sea. [JPS translation. Edited for gender neutrality]

Suggested Discussion Questions

1. What leadership qualities did Miriam display in these verses?
2. What is the role of the women, and a female prophetess, in this turning point in biblical history (after crossing the Red Sea)?

Esther 1:10-12

בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ: לְהָבִיא אֶת וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת יָפְיָהּ כִּי טוֹבַת מַרְאֶה הִיא: וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ

Esther.1.10-12

On the seventh day, when the king was merry with wine, he ordered Mehuman, Bizzetha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs in attendance on Ahaseurus, to bring Queen Vashti before the king wearing a royal diadem, to display her beauty to the peoples and the officials; for she was a beautiful woman. But Queen Vashti refused to come at the king's command conveyed by the eunuchs. The king was greatly incensed, and his fury burned within him. [JPS translation]

Suggested Discussion Questions

1. What model does Queen Vashti provide for feminism and activism? What precedence did she set by refusing the king?
2. As a result of her refusal, Queen Vashti was banned from the palace. To what extent must we gauge consequences before acting to defend our own sense of justice?
3. How is this story viewed in the Jewish tradition? Is Vashti a heroine? A traitor? A feminist?