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LIBERAL
JUDAISM IN PRACTICE
THE ROLE OF WOMEN "We affirm the equal status of men and women in synagogue life. The Liberal Jewish movement has been the pioneer in that respect in Britain. There is no sex segregation in our synagogues. Women may lead services, become rabbis, and hold any synagogue office. "We affirm the equal status of boys and girls in religious education. Accordingly, we have introduced the ceremony of Bat-Mitzvah ("Daughter of Duty") to complement the traditional Bar-Mitzvah ("Son of Duty") at the age of thirteen, and we attach great importance to the further ceremony, created by Liberal Judaism, of Kabbalat Torah ("Acceptance of Torah" or "Confirmation") at fifteen or sixteen."* Liberal Judaism has always affirmed the equal role and participation of women in all areas of Jewish life. We were among the first to ordain women rabbis and today, we are committed to cultivating the abilities and talents of women in our movement. In ancient times, women were frequently seen as possessions rather than autonomous human beings with their own rights and responsibilities. Thus, many of the Biblical laws concerning women involve the protection of the female as one would protect property. For example, the tenth commandment says that one shouldn’t covet a man’s wife, nor any of his other possessions. However, there are also positive examples of the treatment of women in the Bible. In the case of Zelophehad’s daughters, women’s requests were considered and accepted by Moses (Numbers 27:1—11). In the Hebrew Bible, there are examples of influential women in families and in the community at large, such as Miriam and Deborah. Women such as Hannah and Ruth provide us with role models of strength, courage and faithfulness. Post-biblical literature reflects the fact that women were moved farther and farther away from public life. A widely-quoted Talmudic ruling determined that women were not required to perform certain positive, time-bound commandments, such as dwelling in the Sukkah. Although they were exempt from these time-bound commandments (Kiddushin 1:7) rather than forbidden, women became more and more excluded from the important, usually public, areas of Jewish life, study and prayer. There are some positive, time-bound commandments that women are required to fulfil, such as lighting Chanukkah lights (Talmud Shab. 23a), and hearing the story of Esther read on Purim (Talmud Meg. 4a), but a separate rationale is given for these exceptions to the rule. Many of the Talmudic laws that keep women upstairs or in the back of the synagogue, separated from men, are based on the attempt to free men from 'temptation' due to the presence of women near them (Mishnah Avot 1:5). Liberal Judaism rejects such laws as prejudicial and outmoded, and demeaning women, men, and Jewish life in general. Men and women sit together during services since all worshippers are equal, and families can pray together at all times. The laws which traditionally prohibit women from teaching or speaking in public or from leading prayer, were designed to keep men free of embarrassment if they knew less than the women (Talmud Meg. 23). We know, however, that some women have been teachers and leaders throughout the centuries. For example, Beruriah, a 2nd century Talmudic scholar, made halachic decisions and taught rabbis (Talmud Ber. lOa), and Imma Shalom, born in 50 C.E. was quoted as well (Talmud Nedarim 20b). Dona Gracia Mendes, who lived during the 16th century, was a leader of the Sephardi Jewish community. We also acknowledge with pride the major role that women have played in Jewish life through their involvement in the home. In this domestic sphere, through the observance of such mitzvot (commandments) as lighting Sabbath candles and the education of the children, women contribute an enormous amount to the establishment of a Jewish identity for their families. Liberal Judaism firmly believes that women can and should have access to all aspects of Jewish ritual life, both private and public, including the wearing of tallit (prayer shawl) and kippah (head covering) and the saying of the Kaddish. There is no firm ruling in Jewish law that precludes these practices for women. On the contrary, the Mishnah discusses whether it is obligatory or only optional for women to wear tzitzit (fringes on the prayer shawl). We reject customs which have arisen to bar women from certain ritual acts or areas of study. Women are over half the population of the Jewish community. We encourage women to study and receive an in-depth Jewish education so that they can make informed decisions about their religious life. Liberal Judaism encourages all women to take an active part in their community. This was exemplified by one of the founders of the Liberal Movement, The Hon. Lily Montagu. She came from a privileged and strictly Orthodox background. Yet, from the age of 16, she saw that Judaism was in danger of becoming meaningless to the majority of people if it degenerated into being mere habit. In 1899 she wrote an article entitled "The Spiritual Possibilities of Judaism Today," which led to the formation of the Jewish Religious Union, now Liberal Judaism, in 1902. She often fulfilled a rabbinic role by preaching and leading services. In 1926, she was one of the foundars of the World Union for Progressive Judaism. As a Liberal Jew, she considered ethical action to be the most important duty, and devoted much of her life to the West Central Club and to the synagogue that she founded. In many Liberal synagogues today, women are officers, council members and chair-people, as we do not accept the traditional restrictions on women holding public office. Throughout the life cycle, girls take an equal part in religious ritual. Both girls and boys have a service of baby naming in the synagogue. During this service, the mother participates fully. Girls and boys enter religion school at the same age and participate equally in learning about their Jewish heritage and identity. Since girls are completely integrated into the life of a Liberal synagogue, many will opt to have a Bat Mitzvah at thirteen, and thus follow all the traditional customs of participating in the service, and reading from the Torah. All are expected to go on to Kabbalat Torah (confirmation) at about the age of sixteen, when the service and Torah reading are equally divided between the boys and girls of the graduating class. This extension of formal Jewish education was one of the prime innovations of the early reformers in Germany. The Liberal movement introduced this valuable educational opportunity to to this country, and is the only movement that supports a national programme for all its teenagers. Through this equality in education, Liberal Judaism empowers adult women to take a full part in the religious life of the community. As well as being called up to the Torah and leading services, women in Liberal synagogues take a prominent part in fulfilling other mitzvot such as visiting the sick and giving hospitality to strangers. Liberal Judaism enables women to have a full and meaningful religious life. The Liberal movement as a whole has recognised the need to use gender-inclusive language in the liturgy to avoid the anthropomorphism of referring to God as male. This major advance can bring into the Liberal community women who may have felt alienated and distanced by the language of the traditional liturgy. Jewish women are encouraged by the Liberal movement to explore opportunities to reclaim their Jewish heritage. There are groups which are beginning to experiment with the celebration of Rosh Chodesh, a festival which celebrates the new moon and has always been associated in particular with Jewish women. Many new prayers have been written that harmonise more with women’s experience and modern life in general. In recent times, women’s increased activity in Jewish life has provided Judaism with needed energy, creativity and talent. *The two opening paragraphs originate from the "Affirmations of Liberal Judaism" published by Liberal Judaism.
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