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- W565542973 abstract "Patriarchal cultures have regularly assigned separate spheres of influence to men and women. In general, such cultures have reserved the public arena for men and designated the domestic realm as the proper area for the activity of women. Jewish civilization, as Susan Grossman and Rivka Haut have pointed out, has been no exception to this pattern. Indeed, Grossman and Haut have shown how the biblical phrase Kol kevudah bat melekh penimah (Ps. 45:14), understood as meaning, The king's daughter is all glorious within, has been employed in rabbinic literature to justify the position that the legitimate venue for women's activity is the home. As Grossman and Haut put it, This verse has been cited as proof that ... women have divinely ordained roles that preclude any public activity.1 Study of course is a different matter than public office or public roles. However, as a result of this role-assignation for men and women, the realm of Torah study within traditional Judaism has throughout history remained the near-exclusive province of men. Undoubtedly, students of gender would state that this is so precisely because the implications such study possesses for the exercise of public positions of power and authority are considerable. In classical Jewish religious civilization, one unlettered in the law could hardly hope to exercise control in communal affairs. Indeed, the source of Jewish religious authority has traditionally been grounded in a mastery of classical Jewish legal texts. Assignment of women to the domestic sphere has therefore naturally placed a concomitant limitation on the access granted women to the study of traditional Jewish legal-literary texts, for allowing women such access would have facilitated expression of a female public voice." @default.
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- W565542973 date "2001-01-01" @default.
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- W565542973 title "Women and the Study of Torah: A Responsum by Rabbi Zalman Sorotzkin of Jerusalem" @default.
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