When I say "Close Bechdel", I mean that in this list you'll find 2/3-dels (named women, but talking of a man), implied-dels (like a Bechdel Test Passing conversation had to have happened, but is not the text at hand), no-name-dels (which are technically Bechdel Passing based on the original comic but not minhag), etc.
Probably there's two or more women talking, maybe to each other, or even just mentioned near each other. - Send your finds to [email protected]!
The Talmud is big but I feel at about a 30% chance of a proper machmir Bechdel...
I defend the following (Taanit 25a) as the best I've found, a little makil, but you can make up your own mind:
Now, we can absolutely split hairs about whether these women have names. There is a second neighbor on the same page who Rabbi Ḥanina ben Dosa helps with an architectural miracle, and she says her name is איכו or איבו, so maybe they’re the same, but it’s not stated. You may disagree, but I will accept “Wife of Ḥanina ben Dosa” as a name, for the same reason we accept, say, Mrs. Jones & Mrs. Parker’s conversation in Friday (1995) as an easy Bechdel, wives who are people despite not having first names.
In any case, we do indeed have a (makil / lenient, possibly machmir) pass of the Bechdel Test in the Talmud! I think it’s a pretty fun story too, I mean, the drama of whether the two women will speak, especially after one leaves the room?? Ach! A bread miracle, insight into 2nd century poverty shame, role models for nasty yentes, clever punchline – sure, maybe the Divine thing happens for the sake of her husband, but whatever! Two women talk about a not-man thing! The Talmud passes the Bechdel!
The following is especially fun because it has girl ghosts and the pargod!
And like almost a double almost-Bechdel with the wife and the dead girl's mom...
No one gets names here, but that includes the pious man, so hey, parity! (?)
חומא דביתהו דאביי אתאי לקמיה דרבא אמרה ליה פסוק לי מזוני פסק לה פסוק לי חמרא א"ל ידענא ביה בנחמני דלא הוה שתי חמרא אמרה ליה חיי דמר דהוי משקי ליה בשופרזי כי האי בהדי דקא מחויא ליה איגלי דרעא נפל נהורא בבי דינא
קם רבא על לביתיה תבעה לבת רב חסדא אמרה ליה בת רב חסדא מאן הוי האידנא בבי דינא אמר לה חומא דביתהו דאביי נפקא אבתרה מחתא לה בקולפי דשידא עד דאפקה לה מכולי מחוזא אמרה לה קטלת ליך תלתא ואתת למיקטל אחרינא
The Gemara relates: Abaye’s wife, Ḥoma, came before Rava after Abaye died, as Rava was the local judge. She said to him: Apportion sustenance for me, as I am entitled to be sustained by Abaye’s heirs. Rava apportioned sustenance for her. She subsequently said to him: Apportion wine for me as well. Rava said to her: I know that Naḥmani, i.e., Abaye, did not drink wine. Since you were not accustomed to drinking wine during your husband’s lifetime, you are not entitled to it after his death. She said to him: By the Master’s life, this is not correct. In fact, he would give me wine to drink in cups [shufrazei] as large as this. She gestured with her hands to show how large the cups were. While she was showing him the size of the cups, her arm became uncovered, and she was so beautiful that it was as though a light had shined in the courtroom.
Rava arose, went home, and requested intercourse from his wife, the daughter of Rav Ḥisda. The daughter of Rav Ḥisda said to him: Who was just now in the courtroom? Noticing his unusual behavior, she suspected that there must have been a woman in the court. He said to her: Ḥoma, Abaye’s wife, was there. Upon hearing this, Rava’s wife went after Ḥoma and struck her with the lock of a chest [kulpei deshida] until she drove her out of the entire city of Meḥoza, saying to her: You have already killed three men, as Abaye was your third husband, and now you come to kill another one, my husband Rava? Since you showed him your beauty, he will want to marry you.
תַּנְיָא, רַבִּי נָתָן אוֹמֵר: בַּת חוֹרִין הִיא זוֹ וּמַקְפֶּדֶת עַד שֶׁיִּרְחוֹץ יָדָיו שָׁלֹשׁ פְּעָמִים. אָמַר רַבִּי יוֹחָנָן: פּוּךְ מַעֲבִיר בַּת מֶלֶךְ, וּפוֹסֵק אֶת הַדִּמְעָה, וּמַרְבֶּה שֵׂיעָר בָּעַפְעַפַּיִים. תַּנְיָא נָמֵי הָכִי, רַבִּי יוֹסֵי אוֹמֵר: פּוּךְ מַעֲבִיר בַּת מֶלֶךְ, וּפוֹסֵק אֶת הַדִּמְעָה, וּמַרְבֶּה שֵׂיעָר בָּעַפְעַפַּיִם.
It was taught in a baraita that Rabbi Natan says: She is a liberated entity, this evil spirit that rests on one’s hands before they are washed in the morning, and she refuses to leave until one washes his hands three times. Rabbi Yoḥanan said: When eye shadow is placed on the eyes it causes the evil spirit called the Daughter of the King to pass, and it stops tears and causes eyelashes to grow. That was also taught in a baraita: Rabbi Yosei says: Eye shadow causes the Daughter of the King to pass, and stops tears and causes eyelashes to grow.