Studying Torah 9

Sarah Schenirer (1883-1935) brought about a total reassessment of Torah education for women. A seamstress by profession, she was devastated by the growing secularism in her native Poland. Jewish girls and women, especially, with little or no Torah education, were leaving in droves for what they perceived to be greener pastures. Making far reaching changes in the Jewish community always upsets many, but she felt it was essential to establish elementary and secondary Torah education for girls. She founded a school, known as Beth Jacob (or Beis Yaakov), where students could learn the basics of a secular education, plus gain an in depth Torah education, that would keep them both Jewish and observant in a rapidly changing world. Most rabbis were scandalized at this innovation. According to the usual narrative ArtScrroll and the like),  she received the approval and support of three major figures; the Chafetz Chaim, the leader of most non-Hasidic Jewry in Europe, as well as the Hasidic Rebbes of Gur and Belz. This is in keeping with the doctrine of Daat Torah (concerning which I have another series), that nothing may be done without the approval of the "Gedolim" ("great ones") of the generation.  Recently, I learned that this was totally untrue. She had NO support.The above mentioned rabbis only gave her their approval several years later, when her program proved to be a success. I am astounded by this woman's bravery and foresight. Soon, Beth Jacob schools opened across Europe, as well as spreading to America. These schools remained generally independent, their only unity being in their devotion to the model created by Sara Schenirer. After a while, seminaries of higher learning were set up in the Beth Jacob model. Teachers for other Beth Jacob schools were being produced. It is not an exaggeration to say that she saved Judaism. Many Hasidic groups produced their own schools following the same basic structure, but usually de-emphasizing secular studies, keeping them to the minimum required by law in their countries, but educating the girls well in the ways of their own communities. All girls' schools were careful NOT to include Talmud in their curriculum, bearing in mind the warning against teaching women "subtlety". Even halachah was not taught from sources. Rather, the girls learned only those halachot that were seen as applying to them, from pages of "Dinim"; lists of rules and regulations. Despite these limitations, Beth Jacob schools represented, and remain, a great leap forward. In the Chabad movement, the Rebbes emphasized that since women are also commanded to love and fear G-d, this is virtually impossible without the teachings of Hasidism (Chassidus). Therefore, Chabad girls' schools delve deeply into Hasidic texts, which, of course, include much of the Kabbalah. This can be seen, albeit to a lesser degree, in many other Hasidic girls' schools. The schools of the Stoliner Hasidim, put the emphasis on character development rather than other Jewish studies. A major innovation in Modern Orthodox education for girls came at the insistence of  J.B. Soloveichic, that in the present-day situation. anyone who does NOT teach his daughter Talmud and halachah, teaches her "tiflut". She will not survive "out there", without a complete knowledge of Judaism. His own Maimonides School in Boston is coeducational, with boys and girls studying Talmud together, as well as studying halachah from written sources, not from a list of some educator's opinions. This pattern has, to varying degrees, been accepted in Modern Orthodox schools everywhere. Although this was not what Sarah Schenirer envisioned, none of this would have been possible if not for her vision and fortitude. While there is still a long way to go, Orthodox Jewish women are no longer in the shadows. Torah belongs to all Israel, regardless of gender.

Studying Torah 8

I have often had the experience in which a man will come to my home, wishing to receive guidance for a problem. My wife, Sima, will often have an insight that adds another valuable dimension to the discussion. The man will politely remain silent while she is speaking, only to resume the conversation where we left off, before the "distraction" of a female "barging in" on a serious problem. That is an example of the way women are usually viewed. Just stand there and look pretty. Perhaps serve a cup of coffee, But certainly, don't allow yourself to be heard; no matter how helpful, or even vital, your ideas may be. Sadly, traditional Jewish values were little different from those of the surrounding world. In fact, there is a Talmudic statement that can be seen as shocking. “Anyone who teaches his daughter Torah teaches her tiflut” (BT Sotah 21b). "Tiflut" can have the meaning of "vanity" or may even mean "prostitution". What?! How can that be?! Since, according to the Oral Torah, the obligation to study Torah "day and night", is only incumbent on males, with women and girls exempt, it was apparently felt that study would teach women subtlety, that would enable them to deceive their fathers or husbands, placing themselves in great jeopardy in a world where decent women stayed at home. To be sure, wealthy Jews often hired tutors who would teach their daughters how to read and write, as well as some Torah, but this was the exception rather than the rule. When the first (and only...so far) female Hasidic Rebbe, the saintly Maid of Ludmir, Hannah Rachel Verbermacher (1805–1888), began wearing Tallit and Tefillin and writing learned discourses on Talmud, many East European rabbis were scandalized. There were, however, many Hasidic men who followed her, as she was wise, pious, and eloquent. There were, in the early Hasidic movement, several devout women who were seen as "go-to" people for advice and blessings, but the Maid of Ludmir was the only one to have a formal standing. It should also be noted that Rabbi Nachman had a very different approach; regarding his daughters as disciples in every way, and valuing highly the religious devotions of women in general. Rabbi Meir's wife, Beruriah (second century), was herself a great scholar. But a false Midrash known as "The Alphabet of Ben Sira", written in the Middle Ages to discredit Judaism, presented a horrible story about her. The other rabbis, feeling that she was too "uppity", had a young scholar go to woo her. They would prove that women are incapable of real piety or integrity. Eventually, according to this pseudo-Midrash, she acceded to the young man's pleas. He thereupon revealed that he had been sent to test her, and she had failed. She then ran to the roof of her home, jumping to her death. Sepharadic rabbis immediately recognized that this "Midrash" was a parody. Why, it even had a story about Jeremiah accidentally impregnating his daughter, when the Book of Jeremiah tells us that he never married or had children. Ashkenazi rabbis were far less critical, and the story of Beruriah was accepted and quoted by RASHI in his commentary on the Talmud. All modern-day historians recognize the true, sinister origin of this work. Nevertheless, the damage was done. Generations of Jews, since the ninth century, have been raised with this low opinion of women reflected in the canard against Beruriah. One prominent twentieth-century rabbi even wrote a very controversial responsum on the issue of artificial insemination, based largely on the Jeremiah story in the same work. These negative attitudes only began to change on the eve of the first world war. The change, fittingly enough, came through a woman; a seamstress named Sarah Schenirer. I once heard the Lubavitcher Rebbe say that she "saved Judaism". Indeed she did. I will tell her story next time.

Studying Torah 7

In my last post, I outlined my system of study sessions. But what of the beginner? The same basic system would apply, albeit with modifications. I would first concentrate on books that inspire. Hasidic, especially Breslov, literature, much of which is ideal for this, is widely available. I especially recommend "Crossing the Narrow Bridge" by Rabbi Chaim Kramer, along with other works published by the Breslov Research Institute. I would urge caution with the books by Rabbi Shalom Arush. They are beautiful but often talk in superlatives that tend to frighten people away. In addition, they often present things as halachah that are actually only opinions. I have never really "resonated" with Musar literature; but many are inspired by this genre, particularly the works of RAMCHAL. I would avoid books of speculative philosophy. They lead nowhere; even if written by great rabbis. The same holds true for works attempting to reconcile Torah and Science. Usually, they are more apologetics than real information. Take Torah as a separate discipline, independent of other subjects. On the contrary, try to see other subjects in the context of Torah. One should go through the Five Books of the Torah each year. For those who must do so in English, I recommend "The Living Torah" by Rabbi Aryeh Kaplan. I would also make it my business to go through the Prophets and the Writings, even superficially. Besides this, I would put an emphasis on practical halachah, especially the clear and concise works of Rabbi Ovadia Yosef. I do not recommend either Mishnah Berurah or the Kitzur (Abridged) Shulchan Aruch. Little by little, as one becomes comfortable with this schedule, other areas can and should be added. You will be amazed at the amount of knowledge one will amass with an investment of even half an hour a day. A controversial area is study for Noachides and potential converts. In my opinion, study as much as you can. I understand the classical reticence for non-Jews studying Torah to refer to those who learn it in order to mock it. If you seek the G-d of Israel, you will find Him in the Torah. Especially today, where few works have been left untranslated, I can see no reason to restrict access for any seeker. For Jew or non-Jew, it is very helpful to find a knowledgeable person who will allow you to "pick his brains". But seek one who is willing to show you sources. I have met many people who quote RAMBAM, who never actually read RAMBAM. Worse yet, are those who put ideas into RAMBAM's mouth.  The same applies to those quoting other rabbis, or even non-Jewish sources. The rabbi who helped me a great deal when I first began learning, would, sadly, make claims against Socrates that came directly from Aristophanes' parody of Socrates in "The Clouds". Not that I am a fan of Socrates, but the rabbi simply proved to me that he was quoting things of which he had no knowledge. What else was he distorting? Another idea to bear in mind is Rabbi Nachman's teaching that when the Talmudic rabbis said that when one comes before the Heavenly Tribunal for judgment, the first question one is asked is "Kava'ta Ittim L'Torah?" (Did you fix definite times for Torah study?). There is actually a secondary meaning to "kava'ta". Did you STEAL time for Torah? At moments between clients in your shop, or while riding a bus or subway, did you take out a book and study? A huge part of my knowledge was gained when I was in college, and had a twenty-minute subway ride in each direction. I went through a holy book each week! When I went to graduate school, I had a two-hour commute each way., That meant a book a day! Today, a vast literature is available in recorded form. Even when driving a car, one is able to "steal" knowledge and inspiration. In my next post, I will explore the issue of Torah for women.