Naomi Ragen's first play, which premiered in July 2002 at Habima National Theater in Tel Aviv. It is based on a true story: a Haredi (ultra-Orthodox) woman, wife of a rabbi, mother of 12, leaves her home and stays with a friend. The community's "modesty squad" tries in vain to force her to go back. Her friend is physically attacked, her arm and leg broken. The rabbi's wife is punished: she is cut off from her children, against her will.

Spiritually nourishing approaches to help you become more insightful, inspired parents and raise soulfully engaged children. Kipnes and November share their hard-won parenting techniques and spirit-filled activities, rituals and prayers to help you cultivate strong Jewish values and cherished spiritual memories in your own family.

A provocative look at the inner world of Orthodox Jewish men who attend partnership synagogues

Rabbi Moshe Meiselman addresses the attitude of Jewish law to women and how the Jewish tradition views the contemporary challenge of feminism. He discusses in detail such current issues as creative ritual, women in a minyan, aliyot for women, talit and tefillin. The question of agunah is also given lengthy consideration. The author mixes current issues with scholarly ones and gives full treatment to other issues such as learning Torah by women, women position in court both as witnesses and as litigants, the marriage ceremony & marital life. — Amazon.com.

This book explores the diverse manner in which family dynamics shaped Jewish identities in ways that were unique and directly connected to their experiences within their families of origin. Highlighted is the diversity of experience of ethnic identity within members of a group of women who are similar in many respects and who belong to an ethnic group that is often invisible. Jewish people, like members of other ethnic groups are often treated as if their identities were homogeneous. However, gender, social class, sexual orientation, factors surrounding immigration status, proximity of family members to the holocaust or pogroms, the number of generations one's family has been in the US and other salient aspects of experience and identites transform and inform the meaning and experience by group members. The book explores these diversities of experience and goes on to highlight the way in which the intermingling of family dynamics and subsequent Jewish identity in these women is manifested in the practice of psychotherapy. In 2012, the book had been awarded the Jewish Women Caucus of the Association for Women in Psychology Award for Scholarship, for that year. This book was published as a special issue of Women and Therapy.

For many centuries Jewish prayer was so dominated by its male creators and male readers that the Jewish woman's role in prayer seems to have been all but obliterated. Yet Jewish women have always prayed and, before prayer became standardized into a formal liturgy, Israelite women offered up spontaneous petitions and hymns to God as freely as did men. While they may not have been able to help constitute a minyan, and while many did not know Hebrew or Aramaic, women produced and used material for prayer at home. The Yiddish tkhines had its origin in a form of supplicatory prayer in the Talmud, whose original intent was to allow for individual private devotion during the standard prayer service. The private Yiddish prayers and devotions for Jewish women continued to use this term. They emerged in the world of premodern Ashkenazic Jewry and represent one of the richest and least-known forms of Jewish religious literature. Because modern sensibility seemed to reject them, and because Yiddish was quickly forgotten by second and third generation Jews in the West, they have been sadly neglected. Although a few have been individually translated into English, this is the first bilingual anthology ever to appear. The prayers in this volume are characterized by a highly personal and intimate style and mark occasions in the religious calendar, such as the Tkhine for the Blessing of the New Moon, as well as occasions in the life of a woman, such as the Tkhine for a Mother who Leads Her Child to Kheyder for the First Time. The tkhines are of great appeal and value to those who wish to hear the voices of Jewish women in history, study Yiddish literature and culture, or create new expressions of spirituality.

Berkowitz examines the status of women in halacha. He offers suggestions from the tradition to improve that status, particularly in the areas of divorce, and ritual practice.