There is much talk today about the role of women in Judaism
in general, and their relationship to Torah study in particular. This has
become a very emotive matter with everyone weighing in on the issue and
bringing their sometimes open, and other times hidden, agendas to the ‘fight’.
It may, therefore, be of value to remove all emotion and
politics from the discussion, and instead turn to our multifaceted sources to unearth
their definitive perspectives.
Rambam also writes that the best way a person can come to
have a meaningful relationship with G-d is through the study of Torah. This, he
says: “...is open to all, old and young, male
and female...”
PENINEI HALACHA:
(Once again I present a loose translation and summary of
Peninei Halacha who deals with the halachik technicalities very
succinctly, and has some profound statements that both men and women may find
of great interest.)
TWO DISTINCT HALACHIK IMPERATIVES:
We cannot get away from the fact that halacha presents
two very distinct approaches to Torah study, required separately of men and
women:
While both genders have an equal obligation to study the
basic fundamentals and principles of Torah law and philosophy, it is from that
point on that the roles diverge.
Once a woman has had a basic education in practical halacha,
she no longer has an obligation to further her studies.
Men, on the other hand, even if they know the entire Torah by
heart, still have an ongoing mitzvah to continue their study.
WOMEN HAVE THE LUXURY OF CHOICE:
Once women have studied the basic fundamentals (Yesodei
haTorah), even though they do not have the obligation to continue with
the further detailed study of the intricacies of the law (Limud haTorah), if
they want to they may exercise that choice. In fact a woman may even study Gemorah
in great depth with all the accompanying commentaries (Gemorah beIyun), exactly
as her male counterparts would do at an advanced institution of learning.
In fact, if she chooses to do so, our Sages say that she gets
a zechut (merit) for her efforts, even though she does not have a halachik
obligation to do so.
Throughout our history, we have had a number of women who
excelled in the Limud haTorah component and became Talmidot Chachamot
(venerable scholars).
For the most part, however, historically women did not
exercise this choice and were only educated up to the basic level of minimal
fundamentals of Yesodei haTorah. This was the cultural norm for most of the
earlier generations.
With the advent of the modern era where women began to assert
themselves more and began doing things they never were able to do before, the
necessity for them to learn more also became more pressing.
According to the Peninei Halacha, in our times women should
be encouraged and assisted to explore more of their Judaism in greater depth
and afforded the opportunity to exercise their choice to do, because on so many
levels their contribution is more pivotal today than ever before.
In a nutshell, the only halachik difference between
men and women apropos Torah study, is that women have the luxury to choose as
to how much they want to study, while men have no such choice in the matter.
The
ideal, therefore, is actually for women to choose to study as much Torah as they
can, in as much depth as they want.
