Abstract:Shulamit Reinharz’s early work holds an important place in gender and women’s studies scholarship and is inseparable from her work as a teacher, mentor and scholar in the field of Jewish Studies. This essay explores how some of the theoretical and methodological concerns of the initial sociological and feminist critiques of the social sciences (to which Shula was an early and discerning contributor) have slowly made their way into Jewish Studies scholarship.
{"title":"Social Science, Narratives and Feminist Practice","authors":"D. Kaufman","doi":"10.2979/NASHIM.32.1.03","DOIUrl":"https://doi.org/10.2979/NASHIM.32.1.03","url":null,"abstract":"Abstract:Shulamit Reinharz’s early work holds an important place in gender and women’s studies scholarship and is inseparable from her work as a teacher, mentor and scholar in the field of Jewish Studies. This essay explores how some of the theoretical and methodological concerns of the initial sociological and feminist critiques of the social sciences (to which Shula was an early and discerning contributor) have slowly made their way into Jewish Studies scholarship.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"54 1","pages":"11 - 22"},"PeriodicalIF":0.4,"publicationDate":"2018-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77615756","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Kidushin—betrothal—the central legal act that creates a binding relationship between a Jewish man and a Jewish woman, is ritually and legally a unilateral act, performed by the male participant, and the inequity of Jewish divorce law (the get process) is a function and mirror of this imbalance. In this article, I will consider and provide a halakhic analysis of the following questions: Can kidushin be reformed to become an egalitarian, or more egalitarian, process? Could we, from within the current halakhic structure, address and change the unilateral nature of kidushin and its undoing—divorce? If that is not possible, could Jewish law provide for, or at least accommodate, alternative means of marriage and divorce that sidestep kidushin? If so, what mechanisms might we find within the traditional legal sources for structuring an egalitarian marital commitment between two persons and for undoing such a commitment? What kind of ceremony would create such a commitment, and how would such marriage be terminated? I will survey a number of proposals, encountered in my research or through personal connections, that I believe offer plausible alternatives to kidushin and get, from both a legal and a ritual point of view.
{"title":"\"With Righteousness and with Justice\": To Create Equitable Jewish Divorce, Create Equitable Jewish Marriage","authors":"Gail Labovitz","doi":"10.2979/NASHIM.31.1.05","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.05","url":null,"abstract":"Kidushin—betrothal—the central legal act that creates a binding relationship between a Jewish man and a Jewish woman, is ritually and legally a unilateral act, performed by the male participant, and the inequity of Jewish divorce law (the get process) is a function and mirror of this imbalance. In this article, I will consider and provide a halakhic analysis of the following questions: Can kidushin be reformed to become an egalitarian, or more egalitarian, process? Could we, from within the current halakhic structure, address and change the unilateral nature of kidushin and its undoing—divorce? If that is not possible, could Jewish law provide for, or at least accommodate, alternative means of marriage and divorce that sidestep kidushin? If so, what mechanisms might we find within the traditional legal sources for structuring an egalitarian marital commitment between two persons and for undoing such a commitment? What kind of ceremony would create such a commitment, and how would such marriage be terminated? I will survey a number of proposals, encountered in my research or through personal connections, that I believe offer plausible alternatives to kidushin and get, from both a legal and a ritual point of view.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"20 1","pages":"122 - 91"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72707868","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The Shas tkhine rav pninim published in New York by the Hebrew Publishing Company in 1916 was the first volume of tkhines—Jewish devotional prayers in Yiddish—to be published for immigrant Jewish women in America in the early twentieth century. This article focuses on the volume's history and historical significance. After discussing its contents and its differences both from earlier and contemporary European counterparts and from previously published prayer compilations and devotionals for Jewish women in America, the article moves on to address the role played by devotional prayers in the construction of immigrant identity and empowerment. How did the tkhines differ from standard Jewish public prayer in this respect? How did this multiplicity of religious ties enable the immigrant to better cope with a new reality? And how well does the popularity of these prayers among traditional early twentieth-century Jewish women immigrants in America fit the research postulate that immigration is often a disruptive event that alienates immigrants from religious practice?For the immigrant Jewish women who recited the tkhines at home, it seems, these prayers functioned in multiple ways: They reflected these women's immigrant Jewish identity, but at the same time, by the very act of doing so, they also took part in constructing and strengthening that identity. By referring to the nature of immigrant Jewish life in America or the major events that molded the lives of immigrant Jewish women, the tkhines became more than traditional Jewish prayers. They were now a text with which these women could identify as members of the new American Jewish immigrant culture, giving their experiences and changing identities a form of textual legitimacy.
{"title":"My Grandmother's Tkhine: Immigrant Jewish Women's Lives, Identities and Prayers in Early Twentieth-Century America","authors":"J. Baumel-Schwartz","doi":"10.2979/NASHIM.31.1.07","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.07","url":null,"abstract":"Abstract:The Shas tkhine rav pninim published in New York by the Hebrew Publishing Company in 1916 was the first volume of tkhines—Jewish devotional prayers in Yiddish—to be published for immigrant Jewish women in America in the early twentieth century. This article focuses on the volume's history and historical significance. After discussing its contents and its differences both from earlier and contemporary European counterparts and from previously published prayer compilations and devotionals for Jewish women in America, the article moves on to address the role played by devotional prayers in the construction of immigrant identity and empowerment. How did the tkhines differ from standard Jewish public prayer in this respect? How did this multiplicity of religious ties enable the immigrant to better cope with a new reality? And how well does the popularity of these prayers among traditional early twentieth-century Jewish women immigrants in America fit the research postulate that immigration is often a disruptive event that alienates immigrants from religious practice?For the immigrant Jewish women who recited the tkhines at home, it seems, these prayers functioned in multiple ways: They reflected these women's immigrant Jewish identity, but at the same time, by the very act of doing so, they also took part in constructing and strengthening that identity. By referring to the nature of immigrant Jewish life in America or the major events that molded the lives of immigrant Jewish women, the tkhines became more than traditional Jewish prayers. They were now a text with which these women could identify as members of the new American Jewish immigrant culture, giving their experiences and changing identities a form of textual legitimacy.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"37 1","pages":"146 - 168"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83094295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Get refusal is a situation in which one member of a divorcing couple refuses to cooperate in the issuing of a get, a bill of Jewish divorce, leaving their former partner unable, under Jewish law, to remarry—or even, in the case of the wife, to form a new relationship. While there has been increasing recognition in the Jewish community that get refusal often represents a form of domestic abuse, there has been little discussion of how to categorize this particular type of abusive behavior. In this article, I argue that get refusal, in many cases, may be viewed as a form of spiritual abuse, in which faith is turned into a weapon of power and control in an abusive relationship. I will examine the way get refusal mirrors other forms of spiritual abuse by impacting a victim's sense of self, place in the world and community. Finally, I will outline the importance of discussing get refusal and other forms of faith-related divorce-denial through the lens of spiritual abuse, in order to build understanding with clergy, mental health and social services practitioners, and religious communities.
{"title":"Scars of the Soul: Get Refusal and Spiritual Abuse in Orthodox Jewish Communities","authors":"Keshet Starr","doi":"10.2979/NASHIM.31.1.03","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.03","url":null,"abstract":"Abstract:Get refusal is a situation in which one member of a divorcing couple refuses to cooperate in the issuing of a get, a bill of Jewish divorce, leaving their former partner unable, under Jewish law, to remarry—or even, in the case of the wife, to form a new relationship. While there has been increasing recognition in the Jewish community that get refusal often represents a form of domestic abuse, there has been little discussion of how to categorize this particular type of abusive behavior. In this article, I argue that get refusal, in many cases, may be viewed as a form of spiritual abuse, in which faith is turned into a weapon of power and control in an abusive relationship. I will examine the way get refusal mirrors other forms of spiritual abuse by impacting a victim's sense of self, place in the world and community. Finally, I will outline the importance of discussing get refusal and other forms of faith-related divorce-denial through the lens of spiritual abuse, in order to build understanding with clergy, mental health and social services practitioners, and religious communities.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"27 1","pages":"37 - 60"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83577120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Readers of histories of twentieth-century Chinese literature might search in vain for Ho Ro-se's name. Yet she was very well known in China in the 1920s and 1930s, mainly for her book Love and Duty (戀愛與義務, Lianai yu yiwu), which she published in 1923 under the pen name of Luo Chen. In 1931, the appearance of a film based on the novel added to its popularity. Widely read among Chinese intellectuals and seen by many large audiences, the novel and the film dealt with a crucial May Fourth issue: arranged marriages. Although she had grown up not in China but in eastern Europe, the book's Jewish author approached the topic with remarkable sensitivity. Avoiding pat solutions, she regarded the marriage question as integral to larger social issues that needed attention, including early childhood education, the assigning of a different role to women within the family structure, and, consequently, male awareness of male and female roles. A second and equally important message of the novel is that things take time. While love, marriage and other issues are interrelated, they cannot all be solved at once. One by one, each will be taken care of in its own way.Luo Chen's Love and Duty, a work of great importance in the May Fourth period, should be included in courses on modern Chinese history and literature. Most Chinese intellectuals believed in the importance of social change, and doing away with arranged marriage was one such change. This age-old custom was taken as a joining of families rather than a union of two individuals. Just how revolutionary the change from arranged marriage to individual agreement could be was demonstrated very well in Luo Chen's novel, adding a personal note to the history. It is important to lead students to understand the differing cultural implications of marriage. Luo Chen's book fills a vital gap.
{"title":"Luo Chen (1883–1970) a Jewish Author in China","authors":"Irene Eber, Joan G. Hill","doi":"10.2979/NASHIM.31.1.08","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.08","url":null,"abstract":"Readers of histories of twentieth-century Chinese literature might search in vain for Ho Ro-se's name. Yet she was very well known in China in the 1920s and 1930s, mainly for her book Love and Duty (戀愛與義務, Lianai yu yiwu), which she published in 1923 under the pen name of Luo Chen. In 1931, the appearance of a film based on the novel added to its popularity. Widely read among Chinese intellectuals and seen by many large audiences, the novel and the film dealt with a crucial May Fourth issue: arranged marriages. Although she had grown up not in China but in eastern Europe, the book's Jewish author approached the topic with remarkable sensitivity. Avoiding pat solutions, she regarded the marriage question as integral to larger social issues that needed attention, including early childhood education, the assigning of a different role to women within the family structure, and, consequently, male awareness of male and female roles. A second and equally important message of the novel is that things take time. While love, marriage and other issues are interrelated, they cannot all be solved at once. One by one, each will be taken care of in its own way.Luo Chen's Love and Duty, a work of great importance in the May Fourth period, should be included in courses on modern Chinese history and literature. Most Chinese intellectuals believed in the importance of social change, and doing away with arranged marriage was one such change. This age-old custom was taken as a joining of families rather than a union of two individuals. Just how revolutionary the change from arranged marriage to individual agreement could be was demonstrated very well in Luo Chen's novel, adding a personal note to the history. It is important to lead students to understand the differing cultural implications of marriage. Luo Chen's book fills a vital gap.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"15 1","pages":"169 - 179"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88155861","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article begins by providing an overview of the prenups examined in the author's 1999 article, "Sign at Your Own Risk: The 'RCA' Prenuptial May Prejudice the Fairness of Your Future Divorce Settlement," adding three important prenups introduced since 1999: the 2004 Agreement for Mutual Respect, the 2013 revised RCA prenup and the 2015 Tzohar prenup. It goes on to survey the different ways that non-ecclesiastical state civil courts in the U.S. and Israel have championed the cause of agunot, including compensating them for the harms they have endured. The article offers an explanation for why prenups have, to date, been reluctant to provide clear and unambiguous relief to Jewish women, and, finally, it proposes a draft of a prenup written by the Center for Women's Justice, an Israeli NGO founded and run by the author. The CWJ prenup () allows for compensatory relief via a secular civil court in the event of get refusal. The revised Lookstein prenup () provides for similar relief.
{"title":"Prenups Meant to Solve the Problem of the Agunah: Toward Compensation, Not \"Mediation\"","authors":"S. Weiss","doi":"10.2979/NASHIM.31.1.04","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.04","url":null,"abstract":"This article begins by providing an overview of the prenups examined in the author's 1999 article, \"Sign at Your Own Risk: The 'RCA' Prenuptial May Prejudice the Fairness of Your Future Divorce Settlement,\" adding three important prenups introduced since 1999: the 2004 Agreement for Mutual Respect, the 2013 revised RCA prenup and the 2015 Tzohar prenup. It goes on to survey the different ways that non-ecclesiastical state civil courts in the U.S. and Israel have championed the cause of agunot, including compensating them for the harms they have endured. The article offers an explanation for why prenups have, to date, been reluctant to provide clear and unambiguous relief to Jewish women, and, finally, it proposes a draft of a prenup written by the Center for Women's Justice, an Israeli NGO founded and run by the author. The CWJ prenup () allows for compensatory relief via a secular civil court in the event of get refusal. The revised Lookstein prenup () provides for similar relief.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"13 1","pages":"61 - 90"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78265262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Editorial Board: Alice Shalvi, Shulamit Reinharz, David Golinkin, Renée Levine Melammed, Sylvia Barack Fishman, Deborah Greniman, Elisheva Baumgarten, Marc Brettler Editorial Office: THE SCHECHTER INSTITUTE OF JEWISH STUDIES THE HADASSAH-BRANDEIS INSTITUTE POB 16080, 4 Avraham Granott St. Brandeis University, Lown 300A, Mailstop 079 Jerusalem 91160, Israel Waltham, MA 02254-9110, USA Fax: 972-37256592 • e-mail: nashim@schechter.ac.il Fax: 781-736-2078 • e-mail: HBI@brandeis.edu CALL FOR PAPERS New Historical and Socio-Legal Perspectives on Jewish Divorce
编委会:Alice Shalvi, Shulamit Reinharz, David Golinkin, ren Levine Melammed, Sylvia Barack Fishman, Deborah Greniman, Elisheva Baumgarten, Marc Brettler编委会:THE SCHECHTER INSTITUTE OF JEWISH STUDIES and hahadassah - Brandeis INSTITUTE POB 16080, 4 abraham Granott St. Brandeis University, Lown 300A, Mailstop 079 Jerusalem 91160, Israel Waltham, MA 02254-9110, USA Fax: 972-37256592•e-mail: nashim@schechter.ac.il Fax: 781-736-2078•e-mail:HBI@brandeis.edu关于犹太人离婚的新的历史和社会法律观点的论文征集
{"title":"Introduction New Historical and Socio-Legal Perspectives on Jewish Divorce","authors":"Lisa Fishbayn Joffe","doi":"10.2979/NASHIM.31.1.01","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.01","url":null,"abstract":"Editorial Board: Alice Shalvi, Shulamit Reinharz, David Golinkin, Renée Levine Melammed, Sylvia Barack Fishman, Deborah Greniman, Elisheva Baumgarten, Marc Brettler Editorial Office: THE SCHECHTER INSTITUTE OF JEWISH STUDIES THE HADASSAH-BRANDEIS INSTITUTE POB 16080, 4 Avraham Granott St. Brandeis University, Lown 300A, Mailstop 079 Jerusalem 91160, Israel Waltham, MA 02254-9110, USA Fax: 972-37256592 • e-mail: nashim@schechter.ac.il Fax: 781-736-2078 • e-mail: HBI@brandeis.edu CALL FOR PAPERS New Historical and Socio-Legal Perspectives on Jewish Divorce","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"20 1","pages":"10 - 7"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77868276","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this article I offer a new reading of Beruriah, sparked by my reading of Isaac Bashevis Singer's story "Yentl, the Yeshiva Boy." Notwithstanding the differences in time and literary genre, Singer's invention of a twentieth-century version of Beruriah, and the sorrowful ending he creates, prompt us to reread Beruriah as a rabbinic attempt to question the male/female binary and its limitations. In the wake of third-wave feminism, which sees women as now having the choices that Beruriah seems, on some level, to have embraced, this article offers a new feminist reading that builds and expands upon scholarly insights of the past. We have become accustomed to thinking of Beruriah as proof that women became Torah scholars in antiquity, and of medieval commentators such as Rashi as men who sought to call attention to the dangers of women studying Torah. This article proposes that there is more to learn from Beruriah and her husband Rabbi Meir, not to mention Yentl and her study partner, Avigdor.
{"title":"Rereading Beruriah Through the Lens of Isaac Bashevis Singer's Yentl","authors":"Marjorie Lehman","doi":"10.2979/NASHIM.31.1.06","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.06","url":null,"abstract":"In this article I offer a new reading of Beruriah, sparked by my reading of Isaac Bashevis Singer's story \"Yentl, the Yeshiva Boy.\" Notwithstanding the differences in time and literary genre, Singer's invention of a twentieth-century version of Beruriah, and the sorrowful ending he creates, prompt us to reread Beruriah as a rabbinic attempt to question the male/female binary and its limitations. In the wake of third-wave feminism, which sees women as now having the choices that Beruriah seems, on some level, to have embraced, this article offers a new feminist reading that builds and expands upon scholarly insights of the past. We have become accustomed to thinking of Beruriah as proof that women became Torah scholars in antiquity, and of medieval commentators such as Rashi as men who sought to call attention to the dangers of women studying Torah. This article proposes that there is more to learn from Beruriah and her husband Rabbi Meir, not to mention Yentl and her study partner, Avigdor.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"55 1","pages":"123 - 145"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91227240","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Much of the scholarship on Jewish divorce assumes that civil marital laws are beneficial to Jews. This article complicates that assumption by focusing on a rarely acknowledged aspect of Jewish immigration in France. As France moved towards a stricter understanding of the separation of church and state, civil courts rejected the possibility of applying religious divorce laws to foreigners. Combined with the French practice of applying foreign law in cases involving immigrants, this shift resulted in Russian Jews being denied the right to civil divorce from 1905 to the 1920s. The confessional nature of Russian divorce thus continued to shape the lives of Russian Jews even after their immigration to France. The case of Russian Jewish divorce casts light on the shifting and contradictory understandings of the separation of church and state in France during the early years of the twentieth century.
{"title":"Creating Legal Difference: The Impossible Divorce of Russian Jews in Early Twentieth-Century France","authors":"Géraldine Gudefin","doi":"10.2979/NASHIM.31.1.02","DOIUrl":"https://doi.org/10.2979/NASHIM.31.1.02","url":null,"abstract":"Abstract:Much of the scholarship on Jewish divorce assumes that civil marital laws are beneficial to Jews. This article complicates that assumption by focusing on a rarely acknowledged aspect of Jewish immigration in France. As France moved towards a stricter understanding of the separation of church and state, civil courts rejected the possibility of applying religious divorce laws to foreigners. Combined with the French practice of applying foreign law in cases involving immigrants, this shift resulted in Russian Jews being denied the right to civil divorce from 1905 to the 1920s. The confessional nature of Russian divorce thus continued to shape the lives of Russian Jews even after their immigration to France. The case of Russian Jewish divorce casts light on the shifting and contradictory understandings of the separation of church and state in France during the early years of the twentieth century.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"1 1","pages":"11 - 36"},"PeriodicalIF":0.4,"publicationDate":"2017-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89475363","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
All traces of foreign matter must be wiped away: discard dust and debris trapped between toes; soak hangnails and calluses in 1 part vinegar, 2 parts water remove nail polish, also nail polish remover; inspect feet: tops and bottoms; scrub ankles with coarse sponge to get rid of dirt (note: the most common forms of ankle grime —like doubt—are rarely discernible to the human eye); apply a pumice stone to legs rubbing out hair stubble, old scars, and impurities; focus on areas around, underneath and behind knees, which are particularly susceptible to dead skin; cleanse thighs (folds and creases require unfolding and uncreasing); using a rearview mirror, closely examine right buttock, then left; pubic hair, if not shorn, should be scrupulously combed; carefully cleanse vagina, rinse, repeat three times; apply q-tips dipped in peroxide to navel area, keeping in mind that dust is merely a physical manifestation of spiritual iniquities; wash breasts and nipples (*breastfeeding mothers: be sure to eliminate dried breastmilk and scar tissue); hands are to be cleaned in a manner similar to feet —tops, bottoms, fingers in-between—; elbows are like knees, see above; shoulders and underarms are particularly prone to smut, as is the space between collarbone and neck; don’t forget: upper back, behind ears, back of neck, etc.
{"title":"Self-Examination","authors":"Shoshana Olidort","doi":"10.2979/nashim.30.1.06","DOIUrl":"https://doi.org/10.2979/nashim.30.1.06","url":null,"abstract":"All traces of foreign matter must be wiped away: discard dust and debris trapped between toes; soak hangnails and calluses in 1 part vinegar, 2 parts water remove nail polish, also nail polish remover; inspect feet: tops and bottoms; scrub ankles with coarse sponge to get rid of dirt (note: the most common forms of ankle grime —like doubt—are rarely discernible to the human eye); apply a pumice stone to legs rubbing out hair stubble, old scars, and impurities; focus on areas around, underneath and behind knees, which are particularly susceptible to dead skin; cleanse thighs (folds and creases require unfolding and uncreasing); using a rearview mirror, closely examine right buttock, then left; pubic hair, if not shorn, should be scrupulously combed; carefully cleanse vagina, rinse, repeat three times; apply q-tips dipped in peroxide to navel area, keeping in mind that dust is merely a physical manifestation of spiritual iniquities; wash breasts and nipples (*breastfeeding mothers: be sure to eliminate dried breastmilk and scar tissue); hands are to be cleaned in a manner similar to feet —tops, bottoms, fingers in-between—; elbows are like knees, see above; shoulders and underarms are particularly prone to smut, as is the space between collarbone and neck; don’t forget: upper back, behind ears, back of neck, etc.","PeriodicalId":42498,"journal":{"name":"Nashim-A Journal of Jewish Womens Studies & Gender Issues","volume":"68 6 1","pages":"107 - 108"},"PeriodicalIF":0.4,"publicationDate":"2016-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87651481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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