Women in Judaism
Throughout the Tanach one will find many virtuous, and some not so virtuous, women. Women, in Jewish tradition, are the first teachers of the children and as such they were given the Torah first at Sinai. Contrary to popular belief, women are equal to men. However, men and women do have different purposes in life as set up by G-d. Therefore, women and men are equal but not the same. It has become the norm for females to be afforded similar education in Torah and Talmud as is afforded males. Females generally will attend all-female yeshivot (Jewish religious schools) where they will learn secular and religious subjects. Women are also afforded a traditionally female-only holiday each month. This holiday is known as Rosh Chodesh and occurs on the first day (sometimes the first two days) of each Hebrew month according to the Jewish calendar and was originally a day of rest for women.

According to traditional Judaism, women are endowed with a greater degree of binah (intuition, understanding, intelligence) than men. The rabbis inferred this from the fact that woman was built (Genesis 2:22) rather than formed (Genesis 2:7). It has been said that the matriarchs (Sarah, Rebecca, Rachel and Leah) were superior to the patriarchs (Abraham, Isaac, and Jacob) in prophesy. Women have held positions of respect in Judaism since biblical times. Miriam is considered one of the liberators of the Children of Israel, along with her brothers Moses and Aaron. One of the Judges (Deborah) was a woman. Seven of the 55 prophets of the Bible were women (Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, Esther).

While women are not expected to keep time-bound mitzvot (i.e. wearing tallis or praying three times daily) it is expected that they will pray at least once daily. It is preferable that women who are able, pray the standard liturgy three times daily. It is also the responsibility of the women to light the Shabbat candles. The female head-of-household is to light the Shabbat candles for the entire household. In addition to these responsibilities, married women are responsible for the Laws of Family Purity (taharat hamishpakha) which involves abstention from sexual relations (or any behavior that may lead to sexual behavior) during the women's menstrual cycle and for seven clean days afterwards. The women must immerse in the mikveh before any relations with their husbands may resume.

Women have held positions of respect in Judaism since biblical times. Miriam is considered one of the liberators of the Children of Israel, along with her brothers Moses and Aaron. One of the Judges (Deborah) was a woman. Seven of the 55 prophets of the Bible were women (Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, Esther). The Talmud and later rabbinical writings speak of the wisdom of Berurya, the wife of Rabbi Meir. In several instances, her opinions on halachah (Jewish Law) were accepted over those of her male contemporaries. In the ketubah of Rabbi Akiva's son, the wife is obligated to teach the husband Torah. Many rabbis over the centuries have been known to consult their wives on matters of Jewish law relating to the woman's role, such as laws of kashrut (kosher) and women's cycles. The wife of a rabbi is referred to as a rebbetzin, practically a title of her own, which should give some idea of her significance in Jewish life.

Women of the Tanach
Abi (II Kings 18): Hezekiah’s mother
Abigail (I Samuel 25): David’s wife
Abishag (I Kings 1-2,4): David’s servant
Achsah (Joshua 15; Judges 1): Caleb’s daughter
Ahinoam (I Samuel 25): David’s wife
Asenath (Genesis 41,46): Joseph’s wife
Athaliah (II Kings 8,11; II Chronicles 22,23): Ahaziah’s mother
Bathsheba (I Kings 1; II Samuel 11,12): David’s wife
Batya (Exodus 2:6): Pharaoh's daughter who found Moses in the river and adopted him
Bilhah (Genesis 29-30): Jacob’s wife
Cozbi (Numbers 25): Zur’s daughter
Daughters of Zelophehad (Numbers 27,36; Joshua 17; I Chronicles 7): Inheritance to daughters
Deborah (Judges 4-5): Prophetess
Delilah (Judges 16): Samson’s lover
Dinah (Genesis 30,34): Jacob’s daughter
Esther (Book of Esther): Saved the Jewish people from Haman
Eve (Genesis 1-2,4-5): First woman and Adam’s wife
Hamutal (II Kings 24; Jeremiah 52): Zedekiah’s mother
Hannah (I Samuel 1-2): Samuel’s mother
Hefzibah (II Kings 2): Manasseh’s mother
Huldah (II Kings 22; II Chronicles 34) Wife of Shallum
Jael (Judges 4-5): Sisera’s killer
Jedidah (II Kings 22): Josiah’s mother
Jerusah (II Kings 15; II Chronicles 27): Jatham’s wife
Jezebel (I Kings 16,18-19,21; II Kings 9): Ahab’s wife
Jochebed (Exodus 2; Numbers 26): Amram’s wife
Jecoliah (II Kings 15; II Chronicles 26): Azariah and Uzziah’s mother
Keturah (Genesis 25; I Chronicles 1): Abraham’s wife
Leah (Genesis 29-30,35,49): Jacob’s wife and Matriarch
Lo-ruhamah (Hosea 1): Hosea’s daughter
Maacah (I Kings 15): Abijam’s mother
Meshullemeth (II Kings 21): Amon’s mother
Merav (I Samuel 14,19): Saul’s daughter
Michal (I Samuel 14,18-19,25; II Samuel 3,6,21; I Chronicles 15): Saul’s daughter
Miriam (Exodus 15; Numbers 12,20; Deuteronomy 24; I Chronicles 5): Moses’ sister
Naamah (I Kings 14; II Chronicles 12):Rehoboam’s mother
Naomi (Ruth 1-4): Ruth’s mother-in-law
Orpah (Ruth 1): Naomi’s daughter-in-law
Peninah (I Samuel 1): Elkanah’s wife
Potiphar’s wife (Genesis 39): Jacob’s accuser
Queen of Sheba (I Kings 10; II Chronicles 9): Solomon’s tester
Rachel (Genesis 29-31,35; Jeremiah 31; I Samuel 10): Jacob’s wife and Matriarch
Rahab (Joshua 2,6): Aided spies
Rebecca (Genesis 22,24-25,27): Isaac’s wife and Matriarch
Rizpah (II Samuel 3,21): Aiah’s daughter
Ruth (Book of Ruth): Convert and Ancestor of David
Sarah (Genesis 11-12,16-18,20-21,23): Abraham’s wife and Matriarch
Shelomith (Leviticus 24): Divri’s daughter
Shunnamite Women (II Kings 4)
Tamar (II Samuel 14): Absalom’s daughter
Tirzah (Numbers 26-27,36; Joshua 17): Zelophehad’s daughter
Vashti (Esther 1-2): Persian King Ahasuerus’s wife
Zebudah (II Kings 23): Jehoiakim’s wife
Zeresh (Esther 5-6): Haman’s wife
Zibiah (II Kings 12; II Chronicles 24): Joash’s mother
Zilah (Genesis 4): Lamech’s wife
Zilpah (Genesis 29-30): Jacob’s wife
Zipporah (Exodus 2,4,18): Moses’ wife

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Family Purity
Taharat hamishpacha (family purity) is the domain of the wife. It is a time of seperation for a married couple during the time the wife is niddah (five days) or zavah and for seven clean (non-bleeding) days afterwards (Leviticus 15:19-30). The first day that a woman begins her period (first sign of blood) is counted as day one. She then counts for five days (even is her period lasts less than five days). After sundown on that fifth night, she checks to make sure that all bleeding has stopped. If menstruation has completely stopped, she may begin counting the seven-day clean period. During this time, the couple is forbidden from having relations or any physical contact.

Niddah refers to a woman who is ritually impure which includes the time she is menstruating and for the seven-day clean period. A woman is considered niddah until she immerses in a mikveh. As soon as possible after nightfall (the beginning of a new day according to the Jewish calendar) she should immerse herself in a mikvah and is able to then resume relations with her husband.

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Rosh Chodesh
Rosh Chodesh literally means the "head of the month" and is the celebration of the New Moon. It occurs on the first (and sometimes the second) day of each month. The day after the moon appeared became a day of celebration and special sacrifices. Even though we now have a fixed calendar, the date of Rosh Chodesh continues to be announced in synagogues on the Shabbat (known as Shabbat Mevarchim) prior to Rosh Chodesh. The announcement is made after the Amidah prayer and a special blessing (Birkat HaChodesh) is said before the beginning of the mussaf prayer.

Since the destruction of the Holy Temple, the sacrifices stopped and are now replaced by prayers for the restoration of the Temple as well as prayers of praise and reading of Tehillim (Psalms). It remains a custom in some communities for women to refrain from work on Rosh Chodesh, as a reward for their refusal to participate in the incident of the Golden Calf. According to Rashi's commentary on Megillah 22b, women are exempt from spinning, weaving, and sewing since these are the skills women used as a contribution to the building of the Tabernacle.

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Men and Women in Judaism: Understanding Our Purpose, Understanding Our Role
By Mrs. Leah Kohn

The Torah tells us that G-d created Adam and then He said, "It is not good that man be alone." This seems strange. If G-d is capable of absolute perfection, why would He observe that something He made is not good? One answer set forth by Rashi, a renowned eleventh century Torah scholar, states that G-d made man in order to give him the pleasure of establishing a relationship with his Creator, through a process of spiritual growth. If man were to remain alone and independent, he might eventually accord himself divine status. In this case, he might not feel the need to reach out to G-d, which in the Jewish view would mean he was missing the purpose of life. ... continued

Men and Women in Jewish Relationships : Part Two
By Mrs. Feige Twerski

The following brief description of family purity does not sufficiently convey details of its proper practice or the depth of its spiritual beauty. I have heard from Jewish couples who have integrated it into their lives, that exposure to family purity has erased any prior doubts that the Torah was given by G-d, since the genius of its practices seems beyond the scope of human intelligence. Nevertheless, to the modern mind, family purity may at first seem strange. ... continued

The Story of Chana : Prayer with a Purpose
By Mrs. Leah Kohn

Chana's is the story of one woman's prayer. That a woman should be recognized as a role model for prayer is interesting given that, in terms of formal prayer, men have more obligations than women. Women are required to pray once a day, but can do so on their own and in their own words. Men pray three times a day from the prayer book (siddur) and are responsible for other related mitzvot. A man's involvement in prayer is far more regimented and public, yet the sages teach us that many of the halachot (laws) of prayer are derived from Chana - a woman. ... continued

Women and Shabbat Candles
By Mrs. Leah Kohn

Our sages set forth three reasons why we light Shabbat candles. First, for peace and harmony in the home; second, to honor Shabbat and third, to create pleasure. This class will focus on the first reason and the related questions of how the Shabbat candles are related to peace and harmony, as well as why the mitzvah (obligation) of lighting is the Jewish woman's. ... continued

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