Old/New World Discourse: The path of Torah is the path of the Feminist

In a recent edition of The Jerusalem Post, two remarkable pieces were presented; an op-ed essay/book self-promotion piece entitled "Why a Women's Torah Commentary" and a Jewish News piece entitled "First guide for inclusive Prayer prayer services published." Both of those items shared the thesis that shifting Jewish women from their halachic role necessarily can unify Klal Yisrael, in general, as well as necessarily can better the lives of Jewish women, specifically. I will attempt the beginning of a refutation to those notions.

In the words of Yael Weil, in "You've Come a Long Way Baby," published in L. Schreiber's, Hide and Seek: Jewish Women and Hair Covering; "[t]rue self-confidence can only be attained by ... the one who does not need fame, honor, recognition, or approval of others because inside, he or she ultimately cares about the only opinion that really counts (Weil, 2003, p. 38)."

In other words, when it comes to gender roles, we need to ask ourselves whether or not we allow ourselves to be mired in the divisiveness of hierarchies that are fueled by gender-biased assumptions about the relative worth of roles. Do we try to neutralize dissonance created by the view that traditionally-defined women's roles are only as valuable as are contemporarily-defined or androcentrically-defined roles? Do we, nonetheless, embody such dissonance?

More specifically, do we define our personal worth (if we are female) or the worth of women, in general (whether we are female or not), entirely, or even partially, by behaviors that are socially, especially androcentrically, measured (e.g. by degrees, by titles, by publications and by the like)?

Second, is any part of our internal conflict, as that internal conflict is associated with evaluating contemporarily-defined women's roles, based on a feeling or a belief that traditional women's roles are less socially valuable than are traditional men’s roles or than are contemporarily-defined women's roles?

Third, are we, and if so, why are we, uncomfortable engaging in discourse about, or uncomfortable even privately contemplating, ideas surrounding, the merit of behaviors associated with traditional women's roles?

We need to ask ourselves how our ideals (i.e. those ideas which we are most likely to hold as true) differ from our behaviors (i.e. those acts which we are most likely to perform) for each of the above questions. If we find disparity, we are making progress.

If we fail to find disparity, we need to delve further; ideological incommensurability is only as profound as are our unchallenged personal prejudices. Our society will be enhanced only when we more carefully regard: the quality of our inner lives; the service, rather than the self-gratification, yielded by our relationships; and the quality of our connection with our Creator.

It is advantageous for us to go beyond androcentrically-produced norms for personal worth, to mistrust norms predisposed against female-generated epistemologies, and to cultivate comfort with discourse and with contemplation that concerns itself with behaviors associated with traditional women's roles.

To support notions about the Feminist Paradigm, we can continue to look toward the words of individuals whom are venerated within academic professions, and can, hence, continue to use credentialing to buffer their arguments.

Nevertheless, to support notions about Torah Judaism, we must take the writings Generated by the Creator as primary, and the writings provided by historically esteemed Rabbis as secondary. (Writings produced by lesser lights, it follows, would have less worth).

Accordingly, "Torah Judaism," is that topos, which simultaneously prescribes life as governed by living the mandates of the Torah and as governed by studying the Torah's mandates, whereas "the Feminist Paradigm" is a series of fluxuating topoi, which refer to life as a series of described behaviors governed by conflicting individual and societal needs/wants.

We should care that Torah Judaism and that the Feminist Paradigm differ in their state of fixedness because, as Jews, we are accountable for freeing ourselves from the pervading power of "manufactured ideologies" produced by specialists. As Jews, we also have a religiously-induced role in creating collective peace.

Providentially, we are equipped with tools to meet those goals. We can draw out our society's rhetorical demons by deconstructing seemingly polarized systems’ rhetorical acts and by translating those deconstructed acts into fresh interpretations of social reality. Note, our understanding, not our behaviors change.

For instance, my commitment to my Torah lifestyle is not the undesirable role of social enslavement, i.e. of being a deficient person, but is the desirable role of the socially empowered, i.e. of the complete person. Moreso, my role as a Torah Jew augments any previously sanctioned, e.g. through academic training/credentialing, roles I have held in that my Torah role is really what legitimizes me and my rights.

In so much as I am glad that I home-birthed my babies, nursed them, and boosted their health with herbal tinctures created by my own hands, I am at least equally glad that I worked and continue to work to uphold the articles of faith of my people.

The role of Jewish women is subtle. That role is to open portals to tolerance, to understanding, and to unity, and to lend a hand to other persons whom seek the same. The laws of the Torah do not challenge feminism, but enhance it.

As a community, we are obliged to: go beyond androcentrically-produced norms for personal worth, to mistrust norms predisposed against female-generated epistemologies, and to cultivate comfort with discourse and with contemplation that concerns itself with behaviors associated with traditional women’s roles. We need to strive to overcome the forces that continue to invalidate women through social paradoxes. This route involves utilizing authority that overarches the status quo. This route involves incorporating an acknowledgment of the legitimacy of the Creator's Word into our days and nights.

When we, as a society, authentically accept, at the highest levels of abstraction, the possibility of the correctness of women's roles as differing from those of men, we will heal ourselves as individuals. We will also help to heal ourselves as a people.