
Rashi, perhaps one of the greatest Jews who ever lived, the man who made the Talmud accessible to everyone and not just yeshiva students, is currently enjoying something of a renaissance on the literary scene. The humanist chacham is the subject of a new book by author, Shoah survivor and ethical genius, Elie Wiesel, and he also takes a centre-stage appearance in Maggie Anton’s latest novel, the third and final part of her Rashi’s Daughters trilogy – Rachel.
For those of you unfamiliar with the books, Rashi’s Daughters are pieces of exquisite history, set in medieval France, a world that has come to be synonymous with the barbarity of the Crusades, a time of darkness, when Europe was plunged into early fundamentalist religious fervour and hatred for anything or anyone who wasn’t Christian.
In the midst of all this, one of the most dazzling minds that ever existed, was busy educating his daughters in the ways of the Talmud, something that was just not de rigueur in those days. And when the girls weren’t studying tractate berachot with their father after dinner, they were leading the services for women in the synagogue, becoming mohelet (a female mohel) and securing only the best yeshiva students as husbands.
It was indeed one of Jocheved’s sons, Jacob Ben Meir, who became known universally as Rabbenu Tam, who declared that any woman who wants to, for their own nachat ruach (spiritual satisfaction), can perform the men’s mitzvot from which she is exempt, such as the wearing of tefillin, as long as she recites the blessing (BT Rosh HaShanah 33a).
As Maggie points out, “All Ashkenazim today follow the decisions of Rabbenu Tam”, yet they do not allow women to don tefillin or tzitzit. Says Maggie: “You would think that Chabad, whose purpose is supposedly to get more Jews to perform more mitzvot, would offer encouragement to women who want to take on tefillin and tzitzit. Well, I’m sorry, but nobody can convince me that God prefers for men to pray wearing these and women not. And because I’ve studied enough Talmud to know what Rabbenu Tam said [Talmud study is another mitzvot that Chabad women don't perform], I am well aware that women may indeed put on tefillin – provided they say the blessing.”
Maggie Anton began Talmud study when her children had grown up and left home. She discovered Rashi wanted to make being Jewish as easy as possible. He believed in finding the most lenient legal opinion possible without “building fences around the Torah” and he believed in permitting rather than in prohibiting, which makes this Medieval man a true man of our times.
Maggie says: “The evidence we have is that Rabbenu Tam ruled that women may perform the male mitzvot if they wished, using tefillin as his example. He also ruled that those women who perform these mitzvot must say the blessing, ‘Who commanded us,’ even though they are exempt. Rabbenu Tam’s edict is still in force today. There is certainly evidence that some women in medieval Ashkenaz wore tefillin and tzitzit [tallit and kipot did not yet exist], so it seems reasonable to assume that Rashi’s daughters did.”
Maggie was intrigued that Rashi, having no sons, had daughters whose reputations hinted at being learned in a time when women were forbidden to study sacred texts – and this lead to her spending many years researching Rashi’s family and the era in which they lived.
Given today’s rabbis forbid women to perform male mitzvot, what would an intelligent, caring individual like Rashi have to say about it all?
Maggie’s response is to the point: “I think Rashi, who always fought against fences around fences, who didn’t want Judaism to be a burden for the people, would be appalled at how all these patriarchal rules try to ‘out-frum’ one another and at how women have been excluded from religious life.”
Maggie’s research also threw up some other interesting facts – the Shabbat lights blessing was based on the Hanukkah lights blessing, and not the other way around, and that in Rashi’s time this blessing was the subject of great controversy that wasn’t settled until years after his death. She also discovered that women were able to demand a divorce from their husbands, while a man couldn’t divorce his wife without her consent.
Says Maggie: “When modern Jewish women create new rituals and new blessings, we are following in the footsteps of Rashi’s daughters and doing what our female ancestors were doing 900 years ago.”
For those of you who may not be able to cope with the fact that there will be no more books in the Rashi’s Daughters series, Maggie gave us a hint of her new plans and projects. She said: “I am not planning to write “Rashi’s Granddaughters.” I feel that I have mined the lives of medieval French Jews as much as I can and so I have begun researching a new historical setting. I do have a new Jewish heroine in mind, a nameless (for now) woman who lives around 300 C.E. in Babylonia, during the time when Persia defeats Rome to become the wealthiest, most powerful empire in the world, when Constantine makes Christianity the official religion of Rome, and when the Babylonian Talmud is being composed. This time period, crucial to Jewish history, yet one that very few people today are familiar with, will set the scene for my next historical novel.”
by Basia Ellen
Rashi’s Daughters: Rachel is reviewed in our reviews section
To purchase Maggie’s books, visit her Amazon page.
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