„Asenath Barzani“ – Versionsunterschied
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commented out lengthy defence of current Orthodox practice. This is only of tangential interest to the section, but may be relevant later when someone writes more about the SPECIFIC person in question |
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==Status as Rabbi== |
==Status as Rabbi== |
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Some modern scholars regard her title of ''Tanna'it'', and her role as head of a [[Yeshiva]] with a rabbinical school, as being equivalent to being a [[Rabbi]], and hence regard her as a rare example of of a female rabbi in pre-20th century traditional Judaism. It should be noted that throughout the history of the [[Jews]] there have been several important women, who were knowledgable in the [[Torah]] and [[halachah]], including [[Bruriah]] and [[Devorah]]. While judaism doesn't look down upon women or forbid a woman from learning the Torah, the [[Rambam]] says that since most women don't spend their lives in diligent study of the Torah, a man shouldn't teach them the deeper parts of the Torah, lest they misunderstand intricate Talmudic laws, which can only be understood by someone who spends much time involved in the study of such complex and logical concepts, although for those few women who do spend their lives learning, it is permissable. In [[Choshen Mishpat]], the section of the [[Shulchan Aruch]] that deals with monetary laws and the laws of our judges, courts and witnesses, it says that a women who is knowledgeable in the Torah may be an advisor, and may be approached by members of the community with questions on the Torah, but she may not stand as a "[[rabbi]]" of a community or a member of a [[Beth Din]], due to the halachic implications, being that a Beth Din must consist of three men who are kosher to render decisions in these matters. |
Some modern scholars regard her title of ''Tanna'it'', and her role as head of a [[Yeshiva]] with a rabbinical school, as being equivalent to being a [[Rabbi]], and hence regard her as a rare example of of a female rabbi in pre-20th century traditional Judaism. <!-- It should be noted that throughout the history of the [[Jews]] there have been several important women, who were knowledgable in the [[Torah]] and [[halachah]], including [[Bruriah]] and [[Devorah]]. While judaism doesn't look down upon women or forbid a woman from learning the Torah, the [[Rambam]] says that since most women don't spend their lives in diligent study of the Torah, a man shouldn't teach them the deeper parts of the Torah, lest they misunderstand intricate Talmudic laws, which can only be understood by someone who spends much time involved in the study of such complex and logical concepts, although for those few women who do spend their lives learning, it is permissable. In [[Choshen Mishpat]], the section of the [[Shulchan Aruch]] that deals with monetary laws and the laws of our judges, courts and witnesses, it says that a women who is knowledgeable in the Torah may be an advisor, and may be approached by members of the community with questions on the Torah, but she may not stand as a "[[rabbi]]" of a community or a member of a [[Beth Din]], due to the halachic implications, being that a Beth Din must consist of three men who are kosher to render decisions in these matters. --> |
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==References== |
==References== |
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Version vom 28. Juni 2006, 09:12 Uhr
Tanna’it Asenath Barzani (1590–1670) was a renowned Jewish-Kurdish woman who lived in Mosul, Iraq. She was among the very first Jewish women in history known to have been given a |rabbinic title [1]. She was the daughter of the illustrious Rabbi Samuel Barzani. She studied Kabbalah.
The Life of Tanna’it Asenath
Asenath Barzani was given the title Tanna’it. Until the modern era, very few women were given a rabbinic title. After Tanna’it Barzani died, many Jews made pilgrimages to her grave in Amadiyah in Iraqi Kurdistan. Tanna’it Asenath was the daughter of Rabbi Samuel Barzani, who headed many yeshivas during his lifetime, and whose authority in Kurdistan was absolute. He was a master of Kabbalah, and he was said to have taught the secrets of Kabbalah to his daughter, Asenath. His daughter adored her father, whom she regarded as a king of Israel. He was her primary teacher, and after his death she took over many of his duties. Not only did Asenath serve as a rabbi, but she became the head of the Yeshivah of Mosul, and eventually became known as the chief teacher of Torah in Kurdistan. In another source, it is said that, "Asenath Barzani in sixteenth-century Kurdistan supplicates the Torah sages of Amadiya so she can support the yeshiva her husband established in Mosul until her young son could take over"(see [2]).
A Flock of Angels
She was a poet and an expert on Jewish literature, and there are many Kurdish legends about the miracles she performed, such as the one described in “A Flock of Angels”. After Rabbi Samuel died, he often came to his daughter in dreams. He would reveal dangers to her and tell her how to ward them off, saving many lives. On one occasion, inspired by her father, she encouraged the Jews of Amadiyah to celebrate Rosh Hodesh outdoors, despite dangers from their enemies. As they proceeded with the celebration, there were shouts and they saw flames shoot up into the sky. The synagogue had been set on fire! Thank God, no one had been inside it. At that very moment, Tanna’it Asenath whispered a secret name, one that she had learned from her father. The people saw a flock of angels descending to the roof of the synagogue. The angels beat the flames with their wings, until every last spark had been put out. Then they rose up into the heavens like a flock of white doves and were gone. And when the smoke cleared, they saw that another miracle had taken place: the synagogue had not burned. Nor was a single letter of any of the Torahs touched by the flames. And they were so grateful to Tanna’it Asenath that they renamed the synagogue after her, and it is still standing to this day.
Status as Rabbi
Some modern scholars regard her title of Tanna'it, and her role as head of a Yeshiva with a rabbinical school, as being equivalent to being a Rabbi, and hence regard her as a rare example of of a female rabbi in pre-20th century traditional Judaism.
References
- "A Flock of Angels:A Rosh Hodesh Tale" in the Jewish Storytelling Newsletter, Vol.15, No.3, Summer 2000
- Rescuing Voices By Rochelle Furstenberg, Haddassah Magazine,August/September 2000 Vol. 82 No. 1
- Asenath, Barzani, "Asenath's Petition", First published in Hebrew by Jacob Mann,ed., in Texts and Studies in Jewish History and Literature, vol.1, Hebrew Union College Press, Cincinnati, 1931. Translation by Peter Cole.
- Yona Sabar, The Folk Literature of the Kurdistani Jews (New Haven: Yale University Press, 1982.
- Hasan-Rokem, G. , Hess, T. and Kaufman, S., Defiant Muse: Hebrew Feminist Poems from Antiquity: A Bilingual Anthology, Publisher: Feminist Press, 1999, ISBN 1558612238. (see page 65, 16th century/Kurdistan and Asenath's Petition)
- Berkovic, S., Straight Talk: My Dilemma as an Orthodox Jewish Woman, Ktav Publishing House, 1999, ISBN 0881256617.
- Hadassah Magazine, Nov. 2003
- Towards a Sephardic Jewish Renaissance
- Judaism in Encycopaedia Kurdistanica
- Schwartz, Howard. The Day the Rabbi Disappeared. Jewish Holiday Tales of Magic. Illustrated by Monique Passicot. Viking, 2000. ISBN 0-67-088733-1. $15.99. 80 pp.