Guest post by R. Elli Fischer
Rabbi Elli Fischer is a writer and translator from Modiin. He blogs at adderabbi.blogspot.com
I do not envy the task that Michal Tukochinsky set for herself in writing “How Women’s Talmud Study is Unique” (New York Jewish Week, April 12, 2011). She wishes to describe how the new (second) generation of women’s Talmud study differs from the first, differs from men’s Talmud study, and yet remains part of the halakhic community despite its discomfort—typical of all traditional communities—with revolutions. Unfortunately, in order to accomplish this task, she oversimplifies the contrast groups while grossly understating the current state of women’s (or feminine, or feminist) Talmud study. The result is a flawed view of the uniqueness and contribution of the program she heads.
To begin with, she certainly does not give much credit to the pioneering women who first entered the male-dominated world of Talmud study. She unflatteringly describes these women as modeling themselves after and “aping” the manner in which their male counterparts studied Talmud. To be sure, many of these pioneering women may have been motivated, consciously or otherwise, by the prospect of breaking into a typically masculine world. Indeed, many traditionalist opponents of this first generation accused them of just that. However, such motivation, even when present, would not render them methodological copycats. They wished to learn Talmud from whoever was willing to teach it. The reality was that they found willing teachers in Rabbi Joseph B. Soloveitchik and his disciples, thus exposing them to one specific methodology, which also happened to be highly conceptual and famously devoid of “worldly awareness” in its talmudic analysis.
Tukochinsky’s second error, perhaps related to the first generation’s limited exposure to various methodologies, lies in describing the entire world of male Talmud study in terms that apply to only one school of thought within it. Granted, this school, the “Brisker” school founded by Rabbi Chaim Soloveichik more than a century ago, became the dominant methodology in the world of yeshivot, conquering, in turn, Lithuanian, greater European, and ultimately even Sephardic institutions. From a historical perspective, however, the Brisker school is a relative newcomer and never even came close to monopolizing Talmud study worldwide. Much of Tukochinsky’s critique may be justifiably applied to this school, but there are and always have been other ways of learning that she may admit are more “feminine,” or less “isolated from the world.”
Relating to some of these other ways of reading and studying Talmud makes it difficult indeed to defend the uniqueness of Tukochinsky’s beit midrash. For centuries, the dominant Sephardic mode of Talmud study was “aliba de-hilkheta” – with the specific goal of eventual application of the Talmud to life. Although not terribly popular in mainstream yeshivot, its practitioners included those who emerged as the greatest poskim, including, inter alia, Rabbi Moshe Feinstein, Rabbi Abraham Isaac Kook, and the still-living Rabbi Yosef Shalom Elyashiv. It is no accident that those who studied Talmud with an eye on “life itself” earned the trust of the community when it came to applying the Talmud to life.
In 1986, Rabbi Marc-Alain Ouaknin published Le livre brûlé, Lire le Talmud, in which Derrida, Deleuze, Foucault, Blanchot, and other European thinkers are brought to bear on the Talmud and other traditional Jewish texts (here’s an excellent review). It was published in English in 1995 as The Burnt Book: Reading the Talmud. Indeed, Derrida himself was no foreigner to the world of the Talmud; a major influence on him—though they certainly had their differences—was the French-Jewish philosopher Emmanuel Levinas, who notably articulated many of his philosophical teachings in the form of talmudic readings (three volumes of which have thus far been translated into English, and two into Hebrew).
There is still much good to be gained from studying Talmud in light of postmodern continental philosophers. However, to relate to it as unprecedented or revolutionary ignores at least 25 years and arguably a half century of French-Jewish intellectual creativity. The fact that the circles that comprised “Vilna on the Seine” are little-known outside the Francophone Jewish community may say something about the creativity of Tukochinsky’s student, but cannot possibly say anything about how the second generation of women’s Talmud study is revolutionary.
There has, in fact, been a feminist revolution in Talmud study, though Tukochinsky makes no mention of it. The late Chana Safrai, a pioneering Orthodox feminist, was arguably the first to apply the feminist critique to the Talmud from within a traditional context. Daniel Boyarin’s Carnal Israel (1993) is already considered a classic work of feminist Talmud study. More recently, Tal Ilan has begun a large project, the Feminist Commentary on the Babylonian Talmud, of which several volumes have already been published. Rather than relating to some unique or creative or new method of Talmud study and attributing it to the women’s revolution, these works directly address how gender shaped the worldview of those who produced the Talmud.
In other circles, the second generation of women’s Talmud study has taken different contours. Talmud study for women is taken for granted to the point that it is no longer seen as a revolution. The self-consciousness of being revolutionary that characterized the first generation is diminishing among their daughters. Furthermore, by the time many young women graduate high school, they are as bored with and turned off to Talmud study as their male counterparts (though hardly because of a desire to imitate them). It is significant that the second generation, in many respects, is NOT characterized by revolution.
In the final analysis, however, there is clearly a difference between the first and second generations of women studying Talmud, which coincides with broader shifts in the general world of talmudic scholarship. The Talmud has always been “broader than the sea,” endlessly mined, using a dizzying variety of hermeneutical tools, to create sense and meaning for living Jews. In today’s universities, yeshivot, and rabbinical schools, one can find men and women reading the Talmud according to the Brisker method, in light of legal theory, source-, form-, and gender-critically, in comparison with contemporaneous Christian, Zoroastrian, or Sectarian texts, with an eye on the dominant Roman and Persian cultures, as literature, as a mystical tract, or as a guide to life.
One may argue that some of these modes of reading are more “masculine” or “feminine” than others—whether practiced by men or women. However, that would mask the exciting reality that different people with different ways of thinking are applying their prodigious talents and creativity to a text that has long been the lifeblood of the Jewish people. There is no doubt that women Talmud scholars still face barriers to advancement in yeshivot and even universities. Let us hope, along with Michal Tukochinsky, that these barriers erode, allowing women to more fully add their voices to the diverse, exciting, and ever-expanding world of Talmud study.
A surprising post. Is it reasonable to infer from this that Gil supports the 1980’s (“first”) generation — “the pioneering women who first entered the male-dominated world of Talmud study”?
I too was pleasantly surprised. A very sophisticated critique, indeed. Congratulations to Gil for posting it.
Um, Gil didn’t write the post.
I know. First I praised Rabbi Fisher for the critique, then I congratulated you as blogmaster for your openness in posting it, NOT for writing it. I am sorry if that was not clear.
Likewise. I was just trying to understand the baseline for discussion. Seems to me the final two paragraphs are the crux.
Observations of fact:
1. In today’s universities, yeshivot, and rabbinical schools, one can find men and women reading the Talmud according to the Brisker method, in light of legal theory, source-, form-, and gender-critically, in comparison with contemporaneous Christian, Zoroastrian, or Sectarian texts, with an eye on the dominant Roman and Persian cultures, as literature, as a mystical tract, or as a guide to life.
2. One may argue that some of these modes of reading are more “masculine” or “feminine” than others—whether practiced by men or women. However, that would mask the exciting reality that different people with different ways of thinking are applying their prodigious talents and creativity to a text that has long been the lifeblood of the Jewish people.
3. There is no doubt that women Talmud scholars still face barriers to advancement in yeshivot and even universities.
Let us hope, along with Michal Tukochinsky, that these barriers erode, allowing women to more fully add their voices to the diverse, exciting, and ever-expanding world of Talmud study.
>There is still much good to be gained from studying Talmud in light of postmodern continental philosophers.
Thank you IH and Lawrence for the compliments. And thank you Gil for posting.
S. – I’m thinking of some of Boyarin’s more recent work, some recent work on talmudic legal narrative and the subversive nature of aggada vis-a-vis halakha, and the proliferation of “Levinasian” talmudic readings.
Rav Ovadia Yosef also encourages Talmud study אליבא דהילכתא. I take this as you do, Ellie, code for historically conscious, reality driven torah learning.
The Brisker method in general produces a fear of psak, and thus less poskim, I suspect because there is a palpable feeling of disconnect between the intellectual acrobatics and the realities of life, and therefore an unconscious (or conscious?) unwillingness to apply its theories to the real world.
Of course this is not to say that there is no psak or truth value in the Brisker method (I consider the Brisker method a talmudic/halachik parallel to the Marburg school). However, as an exclusive methodology, the above critique applies.
Daniel – thanks. I assume you’ve seen Chaim Saiman’s article comparing Brisk with several trends in 19th century German and American legal thought, especially as espoused by Christopher Langdell.
Here’s a link to the abstract. I’ll email you the full article:
>>There is still much good to be gained from studying Talmud in light of postmodern continental philosophers.
I would also mention the work of the late Rav Shagar z”l and the continuing work of some of his students in yeshivat siach yitzchak.
R’ Eli, would you please also send that article my way?
Thanks Elli, I look forward to reading it.
I’d say everyone’s torah study is unique – כִּי אִם בְּתוֹרַת יְהוָה, חֶפְצוֹ; וּבְתוֹרָתוֹ יֶהְגֶּה, יוֹמָם וָלָיְלָה. torato-the individual’s own torah!
>S. – I’m thinking of some of Boyarin’s more recent work, some recent work on talmudic legal narrative and the subversive nature of aggada vis-a-vis halakha, and the proliferation of “Levinasian” talmudic readings.
Thank you. (And you, Chardal).
If you could email that article to [email protected], I’d be appreciative.
Di gantze megillah:
I would be grateful if you could also send me the article at [email protected].
I enjoyed reading this, as a female product of what I assume is the proposed “second wave” of women’s Talmud study. What I found most interesting was not the subtle distinctions provided by Tukochinsky and R Fischer with regards to Brisker and other methods but rather to the discussion of the current status of the “revolution” or lack thereof. I, having been educated in a school which taught me Talmud from 6th grade an on (same time as boys, although in separate classes), never considered it to be revolutionary, but have since found opposition and utter shock in the form of Charedim and self-proclaimed Moderns alike. I would say that we are in a time of transition (and may have been for some time now) when it is still to be determined whether women’s Talmud study will be accepted by what seems to be the emerging sect of more-right-wing-modern people (ex: how accepted are yoatzot halacha and other movements in this direction?). Before we get to a place of discussing techniques of Talmud study in Orthodox female settings, I’d say there is still a long ways to go in establishing wide-range acceptance for women’s advanced Talmud studies. In that regard, I agree with Tukochinsky’s assertion that patience is imperative and oftentimes fairly trying–but seems to be the necessary tool in moving to a hopeful future.
Thanks so much for posting this piece. Happy to see people thinking and talking about women’s learning.
I don’t know how close it may be to being published, but there is a recent dissertation on the sociology of talmudic pedagogy that may shed some more light on the subject.