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Jewish feminist thought seeks to create theological narratives which merge Judaism with feminist values. Jewish feminists have approached this task in a multitude of ways. A thinker’s theological method often reflects the degree to which she believes that feminism and Judaism are ultimately reconcilable.
Though all feminists believe that Judaism reflects male bias, not all feminists believe that this bias is inherent in the very structure of Judaism. The less fundamental androcentrism (male-centeredness) is to Judaism, the more likely it is that traditional Jewish resources can be used to foster a feminist Judaism.
For example, Cynthia Ozick has suggested that not only is Judaism not intrinsically biased, but that–in its generic prescription to pursue justice for all–it contains an exhortation to improve conditions for women. In a similar vein, Orthodox feminist Blu Greenberg, in her classic work On Women and Judaism, defines an agenda for reconciling Judaism and feminism that looks for ways “within halakhah [Jewish law] to allow for growth and greater equality in the ritual and spiritual realms.”
These approaches to Jewish feminism seek to integrate female concerns into an existing model of Judaism, but not all of Jewish feminist thought is focused on achieving equality within the religion’s traditional structure. For some Jewish feminists, the entire system needs an overhaul, because Judaism is a classic patriarchy–a system that reflects male experiences and voices, and in which women are “other.”
For someone like Ozick, Judaism is essentially gender neutral. Restrictive measures vis-à-vis women may exist in Jewish tradition, but these can be purged without altering Judaism in any fundamental way.
But for those who see Judaism as patriarchal at its core, gender inequality cannot be rectified simply by loosening restrictive measures, such as providing women with ritual opportunities formally off limits to them. Indeed, some feminists view the opening of traditionally male ritual roles to women–e.g. ordaining women rabbis, allowing women to lead prayer services–as in some sense perpetuating Judaism’s male bias, affirming the male experience as normative and merely extending it to women.
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