Orthodox Jewish feminism

The movement relies on liberal interpretations of Jewish Law, by both modern and classical rabbinic scholars, taking advantage of the lack of universal consensus on legal interpretations amongst rabbis in different eras.

In 2016, Lila Kagedan officially became the first female Orthodox rabbi, while serving in Melbourne, Australia. Later in 2016, Rabbi Kagedan was hired as rabbi at Modern Orthodox Mount Freedom Jewish Center in Randolph, New Jersey, becoming the first orthodox female rabbi in the United States. Rabbi Kagedan is currently working at Walnut Street Synagogue in Massachusetts. In 2021, Shira Marili Mirvis was appointed to be the spiritual leader of the Shirat HaTamar synagogue in Efrat, Israel.

Characteristics

Orthodox feminists, using historical precedents and the aforementioned liberal legal interpretations, allow the practice of ritual in manners that more traditional or conservative interpretations consider as befitting only to men. Many of the practices of Orthodox feminists are held to be controversial because of their different approach to the everyday routine of most Orthodox Jews. Several specific rituals and practices are of particular concern:

Fighting for Agunot

Agunot are women who have asked for a divorce, or who have been left by their husband, and the husband refuses to grant a get. A get is a Jewish certificate of divorce required for the woman to be able to remarry. Recalcitrant husbands are pressured by society to grant the get to the wife, who is stuck in limbo, without a husband and unable to remarry.

Orthodox feminists make a priority of fighting on the behalf of agunot, and the "agunah crisis". Many fight in organizations specifically for this purpose, and some work independently.

Interaction with the Torah

Kissing the Torah scroll with a siddur (prayer book), hand, or directly with the lips, during Shabbath, Yom Tob, services is a convention found in many Modern Orthodox congregations as well as non-Orthodox ones. While many may take it for granted as an integral part of worship services, it is not practiced in Haredi and Chassidic congregations. Dancing with the Torah and having hakafoth (processional circuits) around the sanctuary on Simhath Torath is another way in which many Orthodox Jews interact with the Torah which is an especially important ritual in feminist circles. These are some reasons why this act has special meaning in Orthodox feminist circles.

Participation in Zimmunim

One of the most prevalent, and perhaps least controversial practices of Orthodox feminists, even done by some women outside of the movement, is the participation in a women's zimmun. The women's zimmun takes place when less than three men have eaten together, but where three or more women have eaten together. A zimmun is a formal call to prayer said before the communal recitation of Birkath Hamazon. One formula for the women's zimmun is exactly the same formula as the zimmun of men, but substituting chaverot (Hebrew: friends (f.)) for the word rabotai (Hebrew: gentlemen) in the beginning of the invitation, thus feminizing the call.

Use of the Tallit

In Orthodox feminism, the donning of a tallit (prayer shawl) is not seen as the wearing of a man's garment, neither is it seen as an affront to the community. These reasons make the wearing of prayer shawls by women common in Orthodox feminist circles.

Use of Tefillin

Citing Talmudic and later sources, Orthodox feminists allow the laying of tefillin by women.

Traditionally in Orthodox Judaism women are considered to be exempt from all positive time-bound mitzvot, such as wrapping tefillin. The medieval halachic work Orach Chayyim precludes women who wish to wear tefillin from doing so. In ancient times, this was not the case. There are several instances of women who allegedly wore tefillin. According to Talmud Yerushalmi Berachot 2:3:9 "Michal the daughter of the Cushite [Saul] wore tefillin and the sages did not protest" — although in the same tractate Rabbi Hezekiah concludes that the sages indeed did prohibit the wearing of phylacteries from Michal. The Mishnah tractate entitled Nashim ("women" or "wives"), which mainly deals with matters relating to domestic life and marriage is one of the most comprehensive dealing with the legal aspects of the role of women in Judaism. Medieval Ashkenazi communities represented a high point in women’s voluntary participation in Judaism, even in aspects supposedly forbidden to them by Talmudic law. Women of Northern France were known to put on tefillin to pray. In addition to tefillin, women were documented as being counted in prayer quorums, and serving as a sandeka'it at circumcision feasts. However, the political and economic situation of European Jewry gradually worsened beginning in the 13th century. In response, communities reverted to more traditional practices, and most of the gains Jewish women had achieved were put to a stop.