A lot of the inspiration in this session comes from Orly Michaeli & her Wominyan project. Learn more at www.wominyan.com
Women's hair
אמר ר׳ יצחק טפח באשה ערוה למאי (...) לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורף אלא באשתו ולקריאת שמע אמר רב חסדא שוק באשה ערוה (...) אמר שמואל קול באשה ערוה שנאמר כי קולך ערב ומראך נאוה אמר רב ששת שער באשה ערוה שנאמר שערך כעדר העזים:
Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding which halakha was this said? (...) This was to tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals, for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth. Rather, it is referring even to his wife, with regard to the recitation of Shema. One may not recite Shema before an exposed handbreadth of his wife. Along these lines, Rav Ḥisda said: Even a woman’s exposed leg is considered nakedness,(...). Shmuel further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1).
From “Jewish Legal Writings by Women” Norma Joseph
Additionally, the Talmud warns that the hair of a woman contains an erotic element that requires covering. It is noteworthy that not all women’s tresses are distracting: an unmarried woman is never expect to cover her hair according to the vast majority. But all women must cover their shoulders and arms.
Questions about these passages:
- Why do you think the status of a woman’s hair changes from neutral to tempting when she becomes married?
- What makes hair different from other body parts that are always forbidden to be exposed, like shoulders and knees?
- Men, whether they are married or unmarried, must cover their heads with a Kippah or other similar covering. How would you compare and contrast the head covering of men and women?
- What cultural context/echo do you see in this taboo?
Women's (menstrual) blood
Vayikra 15 speaks of four types of bodily impurity, and is the main Torah section about purity laws, or laws of Niddah. Chapter 4 speaks of four types of bodily discharge that are impure: semen; other male “flow/discharge”; period; bleeding/spotting outside of a woman’s menstruation. The four sections parallel each other, here is the one about periods.
Rachel Adler (late 20th Century) wrote two pieces about Niddah laws, the first (below) she wrote when she identified as Orthodox, and she made a case that purity laws (laws of Tumah and Taharah) are related to the nexus between life and death. People go to the mikvah (which she compares to a womb, another nexus of giving life but also seeing a monthly shedding of potential life) to purify themselves from these moments of nexus:
“In all creation is the seed of destruction. All that is born, dies, and all that begets. Begetting and birth are the nexus points at which life and death are coupled. They are the beginnings which point to an end. Mensturation, too, is a nexus point. It is an end which points to a beginning. At the nexus points, the begetter becomes tameh [impure]. The fluids on which new life depends — the semen, the rich uterine lining which sustains embryonic life — the departure of these from the body leaves the giver tameh [impure]. The menstrual blood, which inside the womb was a potential nutriment, is a token of dying when it is shed. Menstruation is an autumn within, the dying which makes room for new birth. Semen has always symbolized man’s vital force. That is why so many cultures the idea existed (and still exists) that a man’s semen supply is limited, and when it is depleted he will die."
In her second piece, Rachel Adler recants what she originally wrote. She argues that her original theory, which treated male and female purity within Judaism as equal, doesn’t hold:
“What did it mean to formulate a theology of purity that was blind to gender difference and silent about gender stigma, when the only kind of impurity with behavioral consequences in the Orthodox communities is gender specific — menstrual impurity? What did it mean to claim that the theological meaning of niddah had to do with symbolisms of life and death, when its impact of women’s lives was obviously and concretely sexual?...”
“The social facts about impurity in living communities are about the impurity of women. Sexual relations with a niddah [woman impure because of menstruation] are forbidden. Also forbidden are physical contacts and expressions of affection, on the grounds that they could lead to sexual relations. In all but the most leftwing Orthodox circles, the general presumption of niddah status is a reason for excluding women from conventional social courtesies like shaking hands, and for denying them access to the Torah. In contrast, men experience themselves as socially pure. Although they may meet the qualification for biblical impurity (having had seminal emissions, for instance, or contact with a corpse), there is no behavioral consequence…Socially, then, purity and impurity do not constitute a cycle through which all members of the society pass, as I argued in my essay. Instead, purity and impurity define a class system in which the most impure people are women.”
(Excerpted by Orly Michaeli in the Wominyan curriculum)
Questions about these passages:
- What do you think is seen as dangerous in a woman's blood as opposed to a man's blood?
- What are empowering consequences of legislating women's blood? What are debilitating consequences?
- What cultural context/echo do you see in this taboo?
Women's voice
R. Ovadia Yossef, Responsa Yehava Daat 15 (trad. FS) - 20th Century
There is no evil inclination at random moments, especially at a time when women frequently go to the market together with men. About what was said that the voice of a woman singing is licentious, in a place where God is feared, there is no reason to worry. (So if God is revealed, boys and girls can pray and sing together.)
Questions about these passages:
- What do you think is seen as dangerous in a woman's voice as opposed to a man's voice?
- Do you feel that the accent is on the what or how women speak/are heard?
- What cultural context/echo do you see in this taboo?
Take it home!
Wominyan is a space for and by Jewish women* to author their identities. Our mission is to nurture self-fulfillment through three forces: Jewish knowledge, community, and self-exploration
*All who feel they belong, regardless of religious or gender identity
The Wominyan Story
Once upon a time, the fabric of Jewish practice was woven around the Temple, our most sacred place. The Jewish people faced an impossible question when it was destroyed: how could Judaism survive? To craft an answer, a council of male sages — The Sanhedrin — gathered to reshape our religion into the practices we still hold dear today.
BUT WHAT WOULD JUDAISM LOOK LIKE NOW IF WOMEN HAD BEEN AT THAT TABLE?
At Wominyan, we are a Sanherdrin taking ownership of Judaism, exploring practices that celebrate, embrace, reimagine, and examine what it means to be a Jewish woman*. Just like our sages cultivated Judaism to fit their new reality, we lovingly mold ours.
We don't need seats when we can build our own table.
MISSION + VISION
At The Well connects women to body, soul, and community through wellness education and Jewish spirituality. We're activating Jewish wisdom to create a worldwide network of safe spaces, resources, and products. At The Well works to inspire women to empower themselves, live whole lives, and lift each other up.
OUR STORY
Once upon a time, in the mystical land of San Francisco, a curious, creative, awake Jewish woman was searching for her tribe of likeminded sister queens. On her quest, she stumbled upon tales of an ancient ritual, called Rosh Chodesh - a monthly gathering, taking place around each new moon, giving women space to connect, learn, and be heard. The whole Rosh Chodesh thing sounded like a dream come true, so, the curious, creative, awake Jewish woman assembled a team, and did a little digging. They spoke to women's health experts, spiritual advisors, and influential female leaders in the Jewish community. They soon discovered the emotional, intellectual, and even physiological benefits that come from observing Rosh Chodesh and being in a women's circle -- or as they would come to be called: Well Circles!
Today, At The Well creates and distributes an epic monthly collection of written materials, all rooted in stories from ancient Jewish texts - like the Torah, Kabbalah, and Talmud. We distribute this Moon Manual (as it has come to be called) to Well Circles around the world. The Moon Manuals are filled with inspiring tales, creative activities, poems, meditations, recipes, and articles written by female leaders from around the world. We also host retreats, workshops, and show up at dope women-centric events.