Friday, August 10, 2012
Ornamentation or Overkill?
What do you think of the flower? A nice ornament, or overkill/too busy? I wasn't feeling very decisive. The skirt I'm wearing is dark red with orange designs.
Thursday, August 9, 2012
Hot and Cold
Here's a quick pic (taken at my husband's school, where we're doing a summer program- I'm starting this post before the day starts), of what I did for a hot day that I'm going to be spending in a highly air conditioned yeshiva. The idea is that the base is a very light-weight (Israeli in origin) tichel, with another one around it as a decoration that can be either removed (as I had to to daven this morning- it and my tfillin clashed pretty impressively), or pulled over my ears, when/if I get cold.
Wednesday, August 8, 2012
Sowing Seeds
One of the women in the summer learning program I'm doing right now was in another such program (at a different institution) with me a number of years ago- the summer after year 1 of rabbinical school. We hadn't been chevrusas normally, but learned together for a few days, when each of our usual chevrutas had been away.
At the time, I'd been wearing a lot of folded scarves as headbands, as my covering of choice. I remember (now that she reminded me) talking about it together.
It turns out that she found the idea inspiring, and gave it a try- and has now been wearing a headband most of the time for some significant length of time.
I find the notion pretty exciting and inspiring myself- I love this practice, but never thought that simply talking about and explaining it might actually inspire anyone else to give it a try, much less for it to "stick" for them.
At the time, I'd been wearing a lot of folded scarves as headbands, as my covering of choice. I remember (now that she reminded me) talking about it together.
It turns out that she found the idea inspiring, and gave it a try- and has now been wearing a headband most of the time for some significant length of time.
I find the notion pretty exciting and inspiring myself- I love this practice, but never thought that simply talking about and explaining it might actually inspire anyone else to give it a try, much less for it to "stick" for them.
Tuesday, August 7, 2012
Surprise Mishnah
Unexpectedly, I came across a Mishnah with some relevance to our topic at hand yesterday. Here it is (Baba Kama, chapter 8, mishnah 6):
התוקע לחברו, נותן לו סלע; רבי יהודה אומר משום רבי יוסי הגלילי, מנה. סטרו, נותן לו מאתיים זוז. לאחר ידו, נותן לו ארבע מאות זוז. צרם באוזנו, תלש בשערו, רקק והגיע בו הרוק, העביר טליתו ממנו, ופרע ראשה של אישה--נותן ארבע מאות זוז. הכול לפי כבודו. אמר רבי עקיבה, אפילו עניים שבישראל--רואין אותן כאילו הן בני חורין שירדו מנכסיהן, שהן בני אברהם יצחק ויעקוב. מעשה באחד שפרע ראשה של אישה, ובאת לפני רבי עקיבה, וחייבו ליתן לה ארבע מאות זוז. אמר לו, רבי, תן לי זמן, ונתן לו. שימרה עומדת על פתח חצרה, ושיבר את הפך לפניה, ובו איסר שמן; וגלתה את ראשה, והייתה מטפחת ומנחת על ראשה. והעמיד לה עדים, ובא לפני רבי עקיבה; אמר לו, רבי, לזו אני נותן ארבע מאות זוז. אמר לו, לא אמרת כלום: שהחובל בעצמו--אף על פי שאינו רשאי, פטור; ואחרים שחבלו בו, חייבין. הקוצץ את נטיעותיו--אף על פי שאינו רשאי, פטור; ואחרים שקצצו את נטיעותיו, חייבין.
It's not the most clear of mishnayot, and it's late at night, so for now, I'll stick to translating the relevant pieces... The context is laws pertaining to personal injury. Until this point, we have considered payments/fines for hitting another person in various ways, and considered ways in which aspects of a person's status may or may not affect those payments.
"If he punched his nose, pulled his hair, spit and the spit hit him, pulled his garment off of him, or bared a woman's head in the marketplace- he must give 400 zuz. Everything is according to a person's honor. Rabbi Akiva said: even the poorest person in Israel, we should see him as if he were a free person who had lost his possessions. A story about someone who bared a woman's head in the marketplace, and came before Rabbi Akiva, and he [Rabbi Akiva] obligated him to give her the 400 zuz. He said to him, "Rabbi, give me time", and he agreed. He found her standing at the entry to her courtyard, and broke a container before her, and there was an isar [a small amount] of oil in it. She revealed her head, and soaked up the oil, and put it on her head. He establishes witnesses, and came before Rabbi Akiva, and said to him, "Rabbi- for this one should I give 400 zuz?" He said, "You haven't said anything, because one who injures themself, even though it is not permitted, it is not punished, but others who injure them, are liable."
This mishnah gives us a good sociological picture of how head-covering was viewed in mishnaic era society. Removing a head covering is like removing a piece of clothing- offensive if someone else does it, and for yourself- prohibited but still sometimes done. It presents the practice as completely normative, and even as something legally protected. It does not, on the other hand, have any input on who this woman is or her status, the degree of covering we're talking about, or any of our other on-going questions.
It also presents head-covering in a different halakhic framework (nezikin- damages/civil law) from what we have seen so far.
This mishnah gives us a good sociological picture of how head-covering was viewed in mishnaic era society. Removing a head covering is like removing a piece of clothing- offensive if someone else does it, and for yourself- prohibited but still sometimes done. It presents the practice as completely normative, and even as something legally protected. It does not, on the other hand, have any input on who this woman is or her status, the degree of covering we're talking about, or any of our other on-going questions.
It also presents head-covering in a different halakhic framework (nezikin- damages/civil law) from what we have seen so far.
Monday, August 6, 2012
Busy Day "Do"
Here are some quick shots of today's head covering. Besides being a quick and easy option, with a little bit of excitement, it was also what I wore as a Conservative rabbi at the "Modern Orthodox Siyum HaShas" (not that I've done daf yomi).
Sunday, August 5, 2012
Jews and Hats, In the News
For once, something about Jewish men and their hats. In this case, mostly Satmar men, and their hats- made in Spain.
Worth a read
Worth a read
Quick Head-Shot
Just a quick variation, from last week. This is a small scarf, folded back over a larger one, with the ends of the larger scarf brought up, crown-style just over the end of the fold-over.
Today I'm wearing something startlingly similar, but I haven't photographed it yet. Still, this whole "folding over the front" thing is definitely my latest kick for two-tone coverings, especially since it has gotten really hot again, and this approach provides some extra color without a lot of extra coverage to prevent good air-flow.
Friday, August 3, 2012
Interfaith Head-Covering: Links
We don't practice Judaism in a vacuum. I thought it would be interesting to share some theology and personal experiences from folks of other religions about their own religions' use of head-covering. I am indebted to the lovely folks at the ravelry forum "Veiled Knitters" for helping me find many of these links. This is far from an exhaustive listing- just some things that I've found, and found interesting, in the last weeks.
Islam:
A Feminist Reaction to Hijab
As a woman who has worn an religious marker on my head, I can really identify with some of the thinking in this post, about the intensification of judgement when you're identifiable.
Christianity:
One of the things that I find interesting about Christian head covering is how often it seems to be directly linked to formal worship, rather than general modesty. This is one Catholic explanation of the use of the chapel veil.
Here's one woman's look at what the Christian Bible has to say to her about head covering.
And here's another Protestant approach.
And, in the framework of daily covering: two pieces about the combined choice of head-covering and plain dress.
Here's a blog (this is one post, but a lot of the blog is about head-covering) from an Eastern Orthodox Christian perspective. I don't know how typical it is- the Eastern Orthodox women I've known in person have not covered their head outside of prayer.
This other Orthodox Christian perspective suggests that wearing a headcovering is a way of making yourself into an icon. I'm going to need to read it again before I really start to feel what this idea is about.
And now for something I hadn't known about before, Pagan head-covering: (If you're uncomfortable reading about such things, here's where you should skip, although the final blog does not actively discuss Avodah Zarah.)
http://lacemaze.blogspot.com/2012/07/what-i-put-on-my-head-is-my-own-business.html
And yet another, with a variety of approaches to the practice, and links to other blog posts about it.
http://www.patheos.com/blogs/pantheon/2012/03/veiling-a-different-take-on-pagan-womanhood/
The Pagan blogs that I've looked at have had a strong focus on personal choice and individual calling to cover. However, that doesn't exempt them from the discomforts that head-covering can bring- including discrimination. Here is a response to that issue. I think it is fascinating to see how a community that revolves around a voluntary practice can call for things that a community that sees the same practice is mandatory might not do...
Islam:
A Feminist Reaction to Hijab
As a woman who has worn an religious marker on my head, I can really identify with some of the thinking in this post, about the intensification of judgement when you're identifiable.
Christianity:
One of the things that I find interesting about Christian head covering is how often it seems to be directly linked to formal worship, rather than general modesty. This is one Catholic explanation of the use of the chapel veil.
Here's one woman's look at what the Christian Bible has to say to her about head covering.
And here's another Protestant approach.
And, in the framework of daily covering: two pieces about the combined choice of head-covering and plain dress.
Here's a blog (this is one post, but a lot of the blog is about head-covering) from an Eastern Orthodox Christian perspective. I don't know how typical it is- the Eastern Orthodox women I've known in person have not covered their head outside of prayer.
This other Orthodox Christian perspective suggests that wearing a headcovering is a way of making yourself into an icon. I'm going to need to read it again before I really start to feel what this idea is about.
And now for something I hadn't known about before, Pagan head-covering: (If you're uncomfortable reading about such things, here's where you should skip, although the final blog does not actively discuss Avodah Zarah.)
http://lacemaze.blogspot.com/2012/07/what-i-put-on-my-head-is-my-own-business.html
And yet another, with a variety of approaches to the practice, and links to other blog posts about it.
http://www.patheos.com/blogs/pantheon/2012/03/veiling-a-different-take-on-pagan-womanhood/
The Pagan blogs that I've looked at have had a strong focus on personal choice and individual calling to cover. However, that doesn't exempt them from the discomforts that head-covering can bring- including discrimination. Here is a response to that issue. I think it is fascinating to see how a community that revolves around a voluntary practice can call for things that a community that sees the same practice is mandatory might not do...
Thursday, August 2, 2012
The Ba'kh, Part 2
This is a reflection on this text.
The Ba"kh (ב"ח), standing for the Bayit Hadash (בית חדש), was written by Rabbi Joel Sirkes, who lived in Poland, from 1561-1640. This work is a commentary on the Arba'ah Turim. His other work includes commentary on the Talmud, two works of responsa, and a commentary on the book of Ruth.
One of the things that I noticed playing a very strong role in his comments, as well as in the comments of the Mordechai, whom he quotes, is the force of communal practice. The thing that establishes what is permissible to wear is what is the norm. The norm in his community, like that of the Mordechai, is that "בתולה הרגילה בגילוי שער ", a "virgin... is accustomed to revealing her hair", and therefore "לא חיישינן, דליכא הרהור", "we are not concerned, because there is no [concern over] improper fantasy".
When taken in a modern light, I'd end up taking this approach to mean that since women don't generally cover their heads in our (American) society, they don't need to- even married women. I've seen modern writers and rabbis take this approach. It has a certain loyalty to one meaning of modesty, from the perspective of not standing out, not drawing attention. At the same time, I don't know which communal norms I should be judging by, in the modern world. The local general community? The local Jewish community? The Jewish community/movement with which I prefer to affiliate? Depending on the answer, I'd come out with very different practices. That sort of difference didn't exist in Rabbi Sirkes' time.
On the other hand, he also handles a variety of texts from the Talmud that deal with issues of women's modesty, and hair-covering in particular. These establish a textual requirement, beyond the impact of social norms.
One thing that I like about this text is that it explains a clear tension on the issue of unmarried women's headcovering, and addresses it from both textual and social angles. It shows how complicated the issue can be.
The Ba"kh (ב"ח), standing for the Bayit Hadash (בית חדש), was written by Rabbi Joel Sirkes, who lived in Poland, from 1561-1640. This work is a commentary on the Arba'ah Turim. His other work includes commentary on the Talmud, two works of responsa, and a commentary on the book of Ruth.
One of the things that I noticed playing a very strong role in his comments, as well as in the comments of the Mordechai, whom he quotes, is the force of communal practice. The thing that establishes what is permissible to wear is what is the norm. The norm in his community, like that of the Mordechai, is that "בתולה הרגילה בגילוי שער ", a "virgin... is accustomed to revealing her hair", and therefore "לא חיישינן, דליכא הרהור", "we are not concerned, because there is no [concern over] improper fantasy".
When taken in a modern light, I'd end up taking this approach to mean that since women don't generally cover their heads in our (American) society, they don't need to- even married women. I've seen modern writers and rabbis take this approach. It has a certain loyalty to one meaning of modesty, from the perspective of not standing out, not drawing attention. At the same time, I don't know which communal norms I should be judging by, in the modern world. The local general community? The local Jewish community? The Jewish community/movement with which I prefer to affiliate? Depending on the answer, I'd come out with very different practices. That sort of difference didn't exist in Rabbi Sirkes' time.
On the other hand, he also handles a variety of texts from the Talmud that deal with issues of women's modesty, and hair-covering in particular. These establish a textual requirement, beyond the impact of social norms.
One thing that I like about this text is that it explains a clear tension on the issue of unmarried women's headcovering, and addresses it from both textual and social angles. It shows how complicated the issue can be.
Wednesday, August 1, 2012
Girls and Kippot In The News
I know, I'm interupting my flow of Ba'kh, but I promise we'll get back to him. In the meantime, I want to share these things.
I just came across this op-ed piece, from e-jewish philanthrophy, by Rabbi Elyssa Joy Auster, criticizing the Conservative Movement for not engaging with girls and young women at summer camp about wearing kippot. The girls, when asked why they don't wear kippot, said "“It’s a boy thing,” or “The tradition is for boys to wear them,”".
I also came across this response, from a young woman whom I met at one of those summer camps, Eliana Light, who has managed to integrate her egalitarianism into her practice in a thoughtful and committed way. She writes that "a woman comes to more [traditionally male-dominated] ritual in one of two ways; she either gradually becomes more learned and aware and, either because of politics or person feelings or both, wants to take them on, or she’s just done them forever and never thought about it." She also points out the importance of having role models.
My own experience highlights the importance of all these factors- I grew up in a community where more women than men wore tallitot, and while more men than women wore kippot, women often did wear kippot. Then I became more observant, and began an in depth exploration of the issues, I discovered much of what I am gradually sharing with you on this blog- that head covering in some fashion has long been part of Jewish women's observance, and that there is a pretty good set of textual reasons for doing so even before I married. My role models included several women a few years older than me at my college minyan, as well as a rabbi or two. (Also, a woman who turned out to be a friend's mother, later on, who I saw across a room with a tichel and a tallis, one shabbat.)
But what really drew me in about Eliana's blog post was her attitude- that her egalitarian practice was both ideological and matter-of-fact. She had done appropriate learning about her ritual choices, even to the point of choosing against wearing tallit katan because she had been doing it "for the wrong reasons" (a decision I feel quite ambivalent about, but that's off the topic- my interest in it here just shows that she has put significant consideration into her actions). At the same time, they are also "just what one does" as an adult Jew- not something that has to be constantly justified or worked-over again and again. It is a balance that I think is the real goal- to approach each mitzvah with serious consideration, but not to be trapped in that contemplation all the time, to the detriment of actual practice. I seriously recommend her piece for that reason, if for no other.
I just came across this op-ed piece, from e-jewish philanthrophy, by Rabbi Elyssa Joy Auster, criticizing the Conservative Movement for not engaging with girls and young women at summer camp about wearing kippot. The girls, when asked why they don't wear kippot, said "“It’s a boy thing,” or “The tradition is for boys to wear them,”".
I also came across this response, from a young woman whom I met at one of those summer camps, Eliana Light, who has managed to integrate her egalitarianism into her practice in a thoughtful and committed way. She writes that "a woman comes to more [traditionally male-dominated] ritual in one of two ways; she either gradually becomes more learned and aware and, either because of politics or person feelings or both, wants to take them on, or she’s just done them forever and never thought about it." She also points out the importance of having role models.
My own experience highlights the importance of all these factors- I grew up in a community where more women than men wore tallitot, and while more men than women wore kippot, women often did wear kippot. Then I became more observant, and began an in depth exploration of the issues, I discovered much of what I am gradually sharing with you on this blog- that head covering in some fashion has long been part of Jewish women's observance, and that there is a pretty good set of textual reasons for doing so even before I married. My role models included several women a few years older than me at my college minyan, as well as a rabbi or two. (Also, a woman who turned out to be a friend's mother, later on, who I saw across a room with a tichel and a tallis, one shabbat.)
But what really drew me in about Eliana's blog post was her attitude- that her egalitarian practice was both ideological and matter-of-fact. She had done appropriate learning about her ritual choices, even to the point of choosing against wearing tallit katan because she had been doing it "for the wrong reasons" (a decision I feel quite ambivalent about, but that's off the topic- my interest in it here just shows that she has put significant consideration into her actions). At the same time, they are also "just what one does" as an adult Jew- not something that has to be constantly justified or worked-over again and again. It is a balance that I think is the real goal- to approach each mitzvah with serious consideration, but not to be trapped in that contemplation all the time, to the detriment of actual practice. I seriously recommend her piece for that reason, if for no other.
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