Talia Weisberg, a junior at the Manhattan High School for Girls, New York, won runner-up in the 2012 Letters About Literature contest in New York state. The program has student readers write to an author, living or dead, describing how that author’s work somehow changed the reader’s view of the world or himself/herself. The competition had 14,000 entries this year. State winners comepte at the national level, sponsored by the Library of Congress’ National Center for the Book.  Weisberg wrote her letter to Blu Greenberg, the mother of Orthodox feminism and founder of the Jewish Orthodox Feminist Alliance (JOFA). We are honored to share it with you below.

Dear Blu Greenberg,

Like you, I was raised as an Orthodox Jew, keeping Shabbos (the Sabbath) on Saturdays and only eating strictly kosher food. It was a way of life I was born into, something that always made sense to me.

Also like you, I discovered the feminist movement. It was the summer before ninth grade, when I was researching Second Wave Feminism for a paper I was writing. While I had read a lot about First Wave Feminism in middle school, my interest in it only went so far. The main goal of the early women’s movement, suffrage, had been met several generations before my birth, so I never had that strong of a connection to the First Wave. But the more I read about the Second Wave, the stronger tie I felt to women’s rights.

When I fell in love with feminism, my subconscious told me that it clashed with Orthodox Judaism. I couldn’t bring myself to leave either part of my identity behind, though. My faith in God was too ingrained into my heart to suddenly forget, and feminism rang too true to simply abandon. As a result, I compartmentalized my beliefs. In synagogue, I would drop my feminist ideals and pray with full intensity; at home and in school, I would advocate on behalf of women’s rights with no religious qualms. My two selves never met, never overlapped, and certainly never made peace with each other.

I lived that schizophrenic lifestyle until I read your book. To be honest, I don’t remember how I stumbled onto it. There’s no way that I would’ve specifically looked into Jewish feminism, since I had no idea that it existed. I guess it shows that God’s hand is in everything that I found On Women and Judaism: A View from Tradition.

As I read it, all of the questions I was too afraid to ask were answered. I learned that Orthodox Judaism is not the opposite of feminism; in fact, feminism is at Judaism’s core. Your book taught me that the Torah is one of the biggest sponsors for equality, despite what it may seem on the surface, and it’s imperative that we as Jews take that message and tell it to the world. While On Women and Judaism is far from an exhaustive analysis of Judaism’s philosophy towards women’s rights, as you acknowledge, it still gave me the basic knowledge I needed in order to understand that I can be both a Jew and a feminist at the same time.

Your book not only gave me peace of mind that I could balance Judaism and feminism, but turned me into a Jewish feminist. It made me realize that women’s status in Judaism needs to progress, and inspired me to get involved in women’s advancement within the religious sphere. To broaden my knowledge of this topic, I started looking for other Jewish feminist outlets. I found dozens, both online and in print. After a while, I decided to make my own voice heard and created my own Jewish feminist blog.

Ms. Greenberg, I cannot thank you enough for enabling the transformation I have gone through. Had I never read On Women and Judaism, I don’t know if I would have ever found Jewish feminism. If I had eventually discovered it, I may have already dropped Judaism or feminism rather than have the balance I possess now. I know it’s trite and overused and a little melodramatic, but your work has truly changed my life.

In solidarity,

Talia Weisberg

Join Pardes for a special evening with faculty member Rahel Berkovits in honor of her new book.

Wednesday, May 30 2012
8:00pm

JEWISHFILM.2012 The National Center for Jewish Film’s 15th Annual Film Festival

Women Unchained

Date: Wednesday, April 25, 2012 @ 6:00PM

Location: Museum of Fine Arts, Alfond Auditorium, Boston, MA

CLICK TO BUY TICKETS FOR 6:00PM SHOWING

Q & A with Director Beverly Siegel and Rabbi Shlomo Weissmann, Director of Beth Din of America. Moderated by Lisa Fishbayn Joffe, Hadassah-Brandeis Institute

BOSTON PREMIERE

This important documentary explores the experiences of agunot, women whose husbands refuse to grant them a Jewish divorce. Women Unchained exposes “get-o-nomics” extortion schemes and the connection between get abuse and domestic violence. Shot and profiling communities in Israel, New York, New Jersey, Chicago, Miami, and Los Angeles, Women Unchained includes illuminating interviews with leading women’s rights advocates, rabbis and experts. Narrated by actress Mayim Bialik (Blossom, The Big Bang Theory) and featuring an original score by guitarist C Lanzbom, lead singer of Soul Farm, Women Unchained offers strategies for what women can do to protect themselves.
“A daring yet dignified film … The filmmakers have done Jewish society a favor … by tackling the agunah problem with deep understanding of this complex issue.”
-

Jerusalem Post
Co-Presented by: HBI (Hadassah-Brandeis Institute) Project on Gender, Culture, Religion, and the Law; Schusterman Center for Israel Studies at Brandeis University; the Jewish Orthodox Feminist Alliance (JOFA).

For more information, film trailers + full festival schedule: http://jewishfilm.org/

The JOFA office will be closed Friday, April 6 through Monday, April 16 with the following exceptions: we will be open Tuesday, April 10 and Thursday, April 12.  Regular hours will resume on Tuesday, April 17.  Chag kasher v’sameach!

My close friend is a sixth daughter and has no brothers. Her parents were loving and devoted. She was treasured and adored. And yet, after her mother’s passing, would it not have been easier for everyone in the family had there been a brother to say kaddish? Rahel Berkovits’ recent work, A Daughter’s Recitation of Mourner’s Kaddish (JOFA 2011) comes to my friend’s aid and the aid of her parents by tracing the halakhic literature on the topic.

After a concise summary of the origins of mourner’s kaddish, Ms. Berkovits traces the halakhic discourse around women and girls saying kaddish. Beginning from the 17th century, she identifies three basic approaches:
1. the Shevut Yaakov who assumes that women can say kaddish, albeit in the home
2. the Havvot Yair who argues that theoretically halakhah permits women to say kaddish, but prohibits it out of concern for the weakening of Jewish custom
3. the Kenesset Yehezkel who objects to women saying kaddish as a matter of principle, apparently because she is not considered an heir.

The author traces the development of these basic approaches in the following centuries. Many halakhic authorities continue to permit saying kaddish outside the synagogue setting: Others permit recitation even in the synagogue itself (albeit with a male minyan, in the women’s section, etc.). Several poskim recognize the theoretical efficacy of women saying kaddish but restrict it in practice out of concerns for minhag or modesty, in the tradition of Rav Bachrach. And only two poskim cited reject women’s qualification to say kaddish.

A Daughter’s Recitation of Mourner’s Kaddish is first and foremost a source guide. Ms. Berkovits does not summarize the sources according to her predisposed Orthodox feminist perspective. Rather, she adopts the practice of Beit Hillel, citing the entire range of sources in full so that the reader can learn the sources herself and come to her own independent conclusions.

While the book is mainly a source guide, there is one place where the author diverges from her role as teacher and adopts the position of advocate or poseket. When it comes to the question of requiring women to recite kaddish together with men so that their voices cannot be heard, it seems that Ms. Berkovits can no longer contain herself, and she steps into the role of participant in the halakhic discourse.

Readers looking to justify their decision to say kaddish for a loved one will certainly find support for the decision generally, as well as sources to help them with the complex details of how: in the home vs. synagogue, out loud vs. quietly, alone or only when accompanied by a man, etc. Rabbis and scholars interested in a more objective study will find the comprehensive collection of sources an invaluable study aid.

When my friend’s mother recently died, this book was a source of tremendous strength and comfort. I had the opportunity to see her sisters and brothers–in-law reference this book, understand, and respect her decision to say kaddish for her mom in a new way.

Watching, I could not help but recall Rav Moshe Feinstein’s famous teshuvah about the “new movement of fresh and [self]important woman” (OH 4:49). Rav Moshe acknowledged the potential of women to voluntarily take on time-bound commandments but declared: “But this is obviously only in a case in which her soul yearns to fulfill commandments even though she is not commanded. However, since it is not for this reason but rather as a form of protest against God and His Torah, it is not an act of mitzvah at all. On the contrary, it is prohibited act.”

Observing my friend say kaddish as a young mother of five, I am constantly awed by the tremendous commitment she musters to get to synagogue even once every day. It could hardly be endured as an act of feminist protest. There can be no doubt that she does it as an act of pure devotion and tribute to the memory of her beloved mother.

Because saying kaddish for a loved one can address such a deep seated spiritual and emotional need, this book is a blessing for the Orthodox world. Congregational rabbis, gabbaim, mourning women among others should avail themselves of it. For educators, it will be an invaluable resource. When teachers are inevitably called upon to provide guidance on this emotionally sensitive issue, this book provides accessible sources in the original Hebrew, side by side with readable English translations, dates, and explanations for the classroom or one-on-one study. Their scholarship will benefit from the fine Hebrew footnotes and the range of sources presented from across the ideological spectrum.

May it be an aid in making schools and synagogues warmer, more sensitive place for women in their time of need, whatever path they may choose.

Meesh Hammer-Kossoy, Ph.D. is Director of Admissions and Director of the Social Justice Track at the Pardes Institute of Jewish Studies in Jerusalem

A Daughter’s Recitation of Mourner’s Kaddish is available at
http://www.amazon.com/gp/offer-listing/0578093081/

JOFA and Minyan Tiferet are honored to present Elana Sztokman on Sunday, April 29 presenting on her new book ”The Men’s Section: Orthodox Jewish Men in an Egalitarian World”, published by Brandeis University Press.

Dr. Elana Maryles Sztokman is a leading writer on issues of feminism, Judaism, Orthodoxy and education. She holds a doctorate in education and sociology from Hebrew University of Jerusalem, and wrote her dissertation on the identity development of adolescent religious girls in schools.  Her latest book investigates a fascinating new sociological phenomenon: Orthodox Jewish men who connect themselves to egalitarian or quasi-egalitarian religious enterprises. She examines the men who have enabled these transitions by constituting the requisite ten-man prayer quorum of Orthodoxy. By participating in “Partnership Minyanim,” these men support the reconstruction of both male and female roles without leaving the Orthodox religious world.

Elana will be speaking at 7:30 pm at Netivot Shalom, 811 Palisade Avenue, Teaneck, NJ. This program is free, books will be available for purchase and refreshments will be served following the event. For more information contact jofa@jofa.org.

“In The Men’s Section: Orthodox Jewish Men in an Egalitarian World, Elana Maryles Sztokman probes the lives of Orthodox men who choose to attend ‘partnership’ synagogues that offer religious services that are traditional and egalitarian in nature, within the Orthodox world. The author studied the ideologies and behavior of more than 50 men in the United States, Israel and Australia.”—The New York Jewish Week

Please join us for an evening of learning and discussion on the topic of:

“Orthodox Feminism: Between New York and Jerusalem”

with

Dr. Hannah Kehat

Founder and executive director of “Kolech – ReligiousWomen’s Forum” in Israel.

The evening will be co-sponsored by JOFA and hosted by

Dr. Carmella Abraham and Dr. Steven Kubersky

101 Greenridge Ave White Plains NY

Sunday, February 26^th at 8pm

Men and Women Welcome

Please RSVP to: elana.golumbic@gmail.com

What is Kolech?

Established in 1998, Kolech is the first Orthodox feminist organization in Israel.  Kolech aims to increase public awareness and bring about change in Israeli society by:  promoting gender equality and mutual respect between men and women; encouraging equal opportunities for women in the public arena; initiating equal opportunity legislation; advancing women’s rights and women’s leadership in religious andhalakhic spheres; advocating greater equality for women in matters of personal status, such as marriage and divorce; and engaging in an uncompromising battle against all forms of gender violence.

To learn more about Kolech visit: www.kolech.com/english, or visit their Facebook page

About Dr. Hannah Kehat

Dr. Kehat is Israel’s leading voice on issues of feminism and religion. She holds a PhD in Jewish Philosophy from the Hebrew University and serves as full-time faculty at two Israeli colleges. Dr. Kehat is the author of numerous books and articles, including: “Talmud Torah for Women: Concept and Meaning” and “The Teachings of the Netziv of Volozhin”.

The impact of Dr. Kehat and Kolech’s work has been widely recognized. She was awarded the President’s Award for Volunteerism (2004) and received an honorary doctorate from the Weizmann Institute of Science for her work on behalf of Israeli women (2010)

Born to a distinguished ultra-orthodox family of Torah scholars in Jerusalem, Dr. Kehat leads a religious-Zionist (modern orthodox) way of life. She lives in Gush Etziyon with her husband Rabbi Baruch Kehat and their six children.

JOFA, Jewish Orthodox Feminist Alliance, is pleased to announce that applications for our Campus Fellowship program are available for Cohort 3, academic year 2012-2013. This program will give nine undergraduate Orthodox women across North America the opportunity to gain leadership skills and take on a leadership role within the Orthodox community on their campus. JOFA Fellows will participate in a cutting-edge leadership seminar in New York City where they will meet and learn from JOFA leaders.  The Fellows will work together with JOFA to plan and execute relevant and exciting programming for their campuses. The cohort of JOFA Fellows will form a supportive network, empowering them to effect change in their campus communities and beyond.

The Hadassah Foundation has provided generous support for the creation and implementation of the JOFA Campus Fellowship.

Applicant Eligibility

This program is for Orthodox women who will be sophomores, juniors or seniors in the 2012-2013 academic year.

This fellowship is best suited for campuses with an active Orthodox presence.

As JOFA seeks to have diverse campus representation, we will favor the placement of only one Fellow per campus.

Candidates must demonstrate:

• An active involvement in Jewish communal life on campus
• Leadership skills
• A commitment to Jewish values and the Orthodox movement
• A passion for JOFA’s mission to expand the spiritual, ritual, intellectual and political opportunities for women within the framework of halakha

Leadership Training

• Fellows will participate in a Leadership Seminar in New York City, on September 9, 2012. You will meet with JOFA leaders and our founder, Blu Greenberg. The seminar program may include sessions on the following:
  • Models of Leadership: A Powerful Leadership Tool Kit and the Impact of Leadership Presence
  • Program Development: Theory and Practice
  • Productive Anger: The Skills of Effective Communication, Accountability and Conflict Management
  • The Art of Storytelling

• As a JOFA Fellow, you will be an ambassador for JOFA to your campus community. You will be trained on how to speak to people about Orthodox feminist issues and how to address negative feedback and controversy.
• Each JOFA Fellow will be paired with a mentor from the JOFA Board.
• Fellows will have access to JOFA’s program bank and programming support.

Education and Community Building

• Fellows will plan and execute a minimum of two programs during the academic year (one each semester). These programs must engage the Orthodox community on campus around questions of women’s leadership in religious settings and/or ritual inclusion. JOFA will provide financial and organizational support for your program. Examples of such programming could include a film event, lecture, women’s learning event or women’s prayer group.
• Fellows will participate in four conference calls throughout the course of the year, engaging in dialogue around feminist and religious topics.
• Fellows will attend JOFA’s International Conference in early 2013.
• Fellows will serve on a committee with JOFA staff to help plan a College Student Shabbaton leading up to the International Conference and college student programming for the International Conference.

Stipend

• Fellows will receive a stipend of $750 upon completion of the fellowship.
• Reasonable travel expenses to the Leadership Seminar in New York City will be reimbursed by JOFA.
• Fellows will be our guests at the 2013 International Conference.

Application Process

To be considered for the JOFA Campus Fellowship, please submit a completed application by Monday, March 26, 2012.

Download the application here.

For more information about the JOFA Campus Fellowship, contact rachel.lieberman@jofa.org or call (212) 679-8500.