A Joint Program of Tzedek and YWCA Knoxville
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| It was kol isha (the voice of women) for col isha (every woman) that inspired me to write inclusive music. It is beneficial not only for women, but for men and children as well. Singing helps us learn how to be vocal. Ultimately, the voices of women, their sense of empowerment, can be borne from song, which can form the core of political, spiritual, and economic transformation. The more our voices are heard in song, the more we become our lyrics, our prayers, and our convictions. Then every woman will be heard, and every voice will be heard: kol isha for col isha. |
1. What is discriminatory about prohibiting a woman's voice from the public sphere?
2. How do you view voices and music and empowering?
3. What does the phrase "kol isha for col isha" mean to you?
1. What does it mean to "oppress"? What does it mean to "wrong" a person? Why are we warned against both?
2. What is the punishment for these actions? Why?
3. What does this text teach us about the nature of oppression and punishment? Do you agree? Is this always true?
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| A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king's widow and his orphans as [implied by Exodus 22:21]: "Do not mistreat any widow or orphan." How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own. [Translation by R. Eliyahu Touger] | חייב אדם להזהר ביתומים ואלמנות מפני שנפשן שפלה למאד ורוחם נמוכה אע"פ שהן בעלי ממון * אפילו אלמנתו של מלך ויתומיו מוזהרים אנו עליהן שנאמר כל אלמנה ויתום לא תענון, והיאך נוהגין עמהן, לא ידבר אליהם אלא רכות, ולא ינהוג בהן אלא מנהג כבוד, ולא יכאיב גופם בעבודה ולבם בדברים קשים, ויחוס על ממונם יותר מממון עצמו |
1. How are we obligated to care for the orphan and widow? Why?
2. Whom in society do the orphan and widow represent? Do we treat them the way that the Rambam commands us to?
1. How does this midrash differ from the standard interpretation of the creation of man and woman? How does this change our understanding of the origins of gender?
2. If R. Yirmiyah ben Elazar and R. Shmuel bar Nachman disagree, what might be their disagreement?
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| "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 God's 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) |
1. What policy were the daughters of Zelophehad protesting? What was their argument?
2. If God cares equally about males and females, what causes people to put more attention into the needs of males? How can we combat this tendency?
1. Why was the man gravely ill? Why did he think that having sex with the woman would cure him?
2. Are we allowed to indulge our desires when they come at the expense of others? Why?
3. What values were the sages prioritizing? What is the rule that might come from this?