Rushing into a conference midway through a speech, I scanned the room for a seat then stopped, startled. Had I entered the Gentlemen’s Gallery of an Orthodox synagogue? But this wasn’t a synagogue – it was a colloquium on derivatives at an Ivy League university! Why was I the lone woman?
I sat down. My mind wandered from derivatives back to another era. It was my first year at Sydney University in Australia and upon entering my maiden Economics tutorial I was confronted with a boys’ football huddle in formation. Prying apart the interlaced arms to make a place for myself, I asked the female tutor, “Where are our money-minded sisters?”
“You’ll get used to it,” the tutor comforted me. But she was wrong. I entered university as women were flooding the disciplines and quickly taking up half the medical and law schools and I usually had plenty of female company in class. Those football physiques provided no advantage in competing for academic awards, which in my year were swept up by women.
Today, responsibility for the tax policy of the United States of America rests with my team. It is the highest honor to be invited to join and log the grueling hours expected of us. Work has a sacred quality: the more you do, the holier you are. Leaving before 7pm is like sneaking out of synagogue midway through the sermon. Extracurriculars such as family or aiding the poor are commendable in small doses; but the core of an American’s identity and the bulk of her or his time must be devoted to paid labor.
Kim and I are the only women on the team with young children. Whenever we catch a moment to chat, Kim dwells on how deficient she feels. “I only come in three days a week, and I just can’t give it my all,” she moans. “If I’m battling the mess at home, I’m thinking about the pile on my desk; and when I sit behind the pile, I’m imagining the volcano smoldering at home.” She laments that she cannot throw herself into the job with enough gusto to command respect from our colleagues.
Kim is wrong. She is a Harvard Law graduate with elite law firm experience and we all vie for the excellent judgment she rations out to our office. But because suffering servitude is the sanctified life, an employee who gives obeisance to a god other than work feels dismissed to the B League.
At a recent staff meeting, our boss announced that superstar Eva will not be returning to work after maternity leave. “Poor thing, she couldn’t bear to leave her baby,” the boss said. Kim and I made eyes. Neither she nor I could bear to leave our babies either, but it happens I am a single mom and she is married to a man who toils for the poor and underrepresented. This means that we must work for the rich and overrepresented. Eva’s husband is so fabulously busy at his place of business that he didn’t make it quite in time for the birth of his first child.
So Eva defects to the other side and Kim and I walk into rooms full of men like Eva’s husband.
But why did I feel so awkward at the conference on derivatives? How exalted was my position there, a peer amongst the most august thinkers in my field! Because I’m a lawmaker, all were deferential to me and there was only one dirty joke the whole day! Altogether, I was welcomed into the boys’ club.
On Shabbat morning, I skipped the conference and attended Orthodox services with my brother, where an opaque curtain separates men and women. Surrounded by flowing skirts, I was anonymous, blessedly shut out from the men. This community of women is my community; here I am invisible. And when I go out to play in the working world, the world of men, I must leave behind the fields of flowing skirts and the dividing screen. Even in games I practice every day, the rules remain unnatural, unfamiliar. Even when invited to join the A League, I remain an outlier.
As Shabbat was ending, my brother and I joined the campus gathering of “Take Back the Night,” an international movement to end violence against women. As the speeches began, my brother pointed out the simultaneous translation into American Sign Language. For him, a hearing-impaired social worker battling for those discarded into the Z League, this was a profound symbol of inclusion.
As we walked through the darkening streets and the ASL signs were lost, I mused, “How many and varied are the hierarchies of man and how glorious must be the view from the top.”
Dr. Monique Katz, a member of JOFA’s Board of Directors, once shared a d’var Torah that has stuck with me for many years since.
She pointed out that we spend most of our time trying to initiate changes in our Orthodox community where we see injustice to women vis-à-vis the agunah issue, leadership roles in synagogues and on boards of Jewish institutions, and women’s participation in Jewish rituals. Human nature causes people to dwell on the bad things that happen rather than the good, so our news is just like the newspapers—when something good happens, we forget to include it in our report. But, Nicky said, when a rabbi makes a change that has a positive effect on women, we must remember to practice hakarat ha’tov—recognizing the good.
I was recently reminded of Nicky’s charge shortly before Passover when I was at Kehilath Jeshurun synagogue for my granddaughter’s bat mitzvah. To my great surprise, a woman carried the Torah scroll through the women’s section. It was very moving to watch women kiss the Torah—some for the very first time, and to see their reactions. Once the Torah had been put away, Rabbi Lookstein announced that the woman who had carried the Torah was the vice president of the synagogue and had petitioned him to permit the women to bring this ritual, and kavod (honor), to the women’s section.
I saw Rabbi Lookstein that evening and made a point of going over to him and thanking him for making this change. He told me I was the only one to offer him praise, though he had received numerous negative comments from others.
I think it would make a huge difference if we all remembered to give thanks where and when it is due.
Thank you, Nicky.
We encourage you to give public recognition for good that has been done in your community. Please share your stories here, on JOFA’s Facebook page, or submit a blog entry to firstname.lastname@example.org. Most importantly, be sure to thank the change-maker directly.
It is funny to celebrate the 120th anniversary of our synagogue when Judaism tells us that 120 years should mark the completion of a lifetime. Yet, at Bais Abraham Congregation in St. Louis, as we embark upon the celebration of our 120th year, we are not only far from completion, but rather, find ourselves at the cutting edge of issues facing women and Judaism.
It surprises people to learn that a 120-year-old synagogue in the Midwest is on the forefront of Orthodox feminism.
Bais Abraham Congregation hosted one of the first women’s tefillah (prayer) groups in the country, a group that still continues to this day, nearly forty years later. The tefillah (prayer) group has been a venue for countless Bat Mitzvahs across the community – including welcoming young women who were not permitted to speak from the bimah (stage) in their own synagogues. Moreover, for as long as I can remember, Bat Mitzvah girls have been invited to give the sermon before the entire congregation.
Many of the programs that we organize at “Bais Abe,” as we affectionately call our synagogue, integrate women into the community in innovative and comprehensive ways. In 2010, when a group of Orthodox women in St. Louis decided to scribe a Megillat Esther, it was Bais Abe’s Rabbi Hyim Shafner who encouraged the women to pursue the project. He created a series of classes to teach the women the halakhot (Jewish laws) of writing megillot and served as a rabbinic advisor and champion throughout the process. In 2013, Bais Abe took on the cause of agunot at its major fundraising event. From that campaign emerged a community-wide post-nup signing event, spearheaded by Bais Abe and co-sponsored by all the Modern Orthodox congregations in St. Louis. Nearly forty couples signed the RCA post-nup agreement, raising awareness of the plight of agunot. The national publicity from this event created a spark and we now see dozens of other synagogues planning similar events.
I was proud to serve as president of Bais Abe (2010-2012), the first female president of an Orthodox synagogue in St. Louis, and possibly even across the Midwest. Most striking to me about the experience is that the election was not seen as part of a feminist agenda or viewed as controversial; it was simply finding the right person for the job, and at the time, the right person was female.
Even more revolutionary is that our little synagogue in St. Louis – we boast less than one hundred families as members – is one of only a handful across the globe that has hired a woman to join its Orthodox clergy team. In 2013 we hired Rori Picker Neiss, soon to graduate from Yeshivat Maharat, to serve as our Director of Programming, Education, and Community Engagement, a clergy-level position. Rori delivers drashot (sermons) from the pulpit, teaches in the religious schools, answers questions on halakhic (Jewish legal) matters, and offers pastoral counsel. She is changing the face of Orthodox Judaism in St. Louis.
Bais Abe has been a partner with JOFA on many programs over the years. The next time you find yourself in the Midwest, please come and visit. You will find yourself right at home at Bais Abe!
This past Simchat Torah I had the fortune of dividing my time between two minyanim: the Mount Sinai Jewish Center in Washington Heights and Yavneh, the Orthodox minyan at Barnard College, Columbia University. This was one of the first times that I attended Mount Sinai and I was, therefore, apprehensive about spending Simchat Torah in a potentially non-women friendly atmosphere.
For most of my life, I have not spent Simchat Torah night in the standard Orthodox synagogue environment. During my teenage years, I was often at a Bnei AkivaShabbaton. At Barnard, I danced on Simchat Torah night alongside Jews of a variety of denominations, an experience I certainly would not have had at any typical Orthodox Jewish congregation.
As I stood in the women’s section at Mount Sinai during hakafot, it occurred to me that this was the first time that I was choosing to be in an environment that did not involve women’s equal participation to the degree that halakha permits. In my mind, attending the shul in my hometown and the Orthodox minyan at Barnard were never really choices: they were options that were either familiar or available. Yet, exactly one month before the holiday, my husband and I celebrated our joint aufruf in which we both read from the torah at a partnership minyan. On my second shabbat in Washington Heights and for the first time in my life, I was choosing to daven at a shul with values inconsistent with my own.
But when Simchat Torah came around, I was pleasantly surprised! Mount Sinai presented women with two options: we could dance without a torah but in the same room as the men, or we could participate in women-led hakafot in the shul’s basement. If you are anything like me, when you read “dance without a torah,” you probably sighed inwardly. Then, upon seeing that the more “active” women were relegated to the basement, you probably became incensed!
I am here to report that what I originally conceived of as a mere basement rapidly transformed itself into a supremely vibrant and empowering environment. Women of all ages and of varying degrees of religiosity stood with their arms wrapped around sifrei Torah and led hakafot. The excitement was palpable. I danced with my friends conscious that our collective presence constituted the women’s hakafot experience. It was reassuring to realize that women can come together and create something meaningful of their own that feels neither forced nor apologetic.
The following morning, a sweaty 68 blocks and 2 avenues later, I arrived at the Columbia/Barnard Hillel pumped to continue the Simchat Torah celebrations. As I opened my arms to accept a Torah, I glanced across the mechitza: the fact that I was holding a Torah equal to the men was not lost on me.
After hakafot, for the fourth and final year, I participated in a Women’s Tefillah Group at Barnard sponsored by Jewish Women on Campus. I was proud to read shlishi 5 times; there were that many women who were excited to receive aliyot. Women were given the option of saying birchot hatorah, lamdeini chukecha, or nothing at all. This environment, too, did not fully reflect my religious beliefs. It was thrilling, nonetheless, to be surrounded by women learning from one another and making informed religious choices that enhanced their celebration of the Torah. I loved that women who had never received aliyot would provide the gabbait with both their mother and father’s names before being called up to the torah—like it was the most normal thing in the world!
While in general I prefer to pray in a partnership minyan, my Simchat Torah experience at Mount Sinai and Columbia/Barnard reminded me of how crucial it is to support women in celebrating the torah in whichever context they choose to pray.