[yshavurah] A Female Sofer-Interesting Article
- From: "Cheryl Levine" <clevineys@xxxxxxxxxx>
- To: "Havurah Listserv" <yshavurah@xxxxxxxxxxxxx>
- Date: Thu, 4 Aug 2005 08:11:04 -0400
Here's a really interesting article about a female scribe--if you'd rather view
it online, here is the site:
http://www.forward.com/main/printer-friendly.php?id=3276
A Female Scribe's Trailblazing Effort
By Alice Lowenstein
June 3, 2005
Though the phrase "a new kind of Torah" may seem like an oxymoron, a Jewish
community in the state of Washington is preparing to receive just such a thing:
a Torah penned by a woman.
Kadima, a 27-year-old Jewish congregation in Seattle that had relied on
borrowed scrolls, has commissioned Aviel Barclay, the world's only known,
traditionally trained female scribe (soferet, in Hebrew), to produce its
first-ever Torah scroll. Barclay's trailblazing story is fitting at Shavuot;
the holiday, the celebration of the gift of Torah at Sinai, is the time the
Jews recount a biblical story of brave heroines in the Book of Ruth.
Paving the way for a woman to enter an almost entirely male field has been a
natural enough move for Kadima, a longtime pioneer of social issues such as gay
and lesbian inclusion, but the figure of the female scribe has not been met
with universal approval. As word of Kadima's intentions has spread, both the
congregation and Barclay have heard objections (sometimes vociferous) from
those who hold that under Jewish law, only men are qualified to be ritual
scribes.
For Barclay, 36, the project is not about implementing a progressive agenda.
Tucked into the apartment that she shares with her husband in Vancouver, the
Canadian city to Seattle's north, she is simply doing work that has called to
her since youth. Barclay fervently believes there is a place within traditional
Judaism for her endeavor. "I'm part of an Orthodox community that tries to
wrestle with Halacha," or rabbinic law, she said. "I wanted to find permission
within traditional sources." This she has done by drawing from Jewish texts and
rabbinic commentaries.
However, finding scriptural permission was easier than finding a teacher.
Historically, scribal responsibilities for Torah scrolls, as well as the
scrolls that are mounted on doorposts in mezuzot and bound to the forehead in
tefillin, have been the province of observant Jewish men trained in a system of
apprenticeship with a practicing sofer, or male scribe. Many are then
accredited by a certifying organization. To date, no woman has entered this
field officially, in part because gaining the necessary training entails
convincing a practicing sofer that a woman is among those qualified to write
scrolls for ritual use.
In Barclay's case, a teacher found her - sort of. Already a self-taught
practitioner of Hebrew calligraphy for artistic and ritual objects such as
ketubot, or marriage contracts, Barclay had long wanted to expand her skills.
"I was trying to find a sofer to teach me for 18 months. They told me to get
married and have babies," Barclay told the Forward. So when her eventual
teacher contacted her through her Web site (now at www.soferet.com), she
responded with enthusiasm.
Initially, the Jerusalem-based teacher who reached out to her only offered to
help improve her calligraphy, not to teach her to be a scribe. He became her
mentor only after Barclay persuaded him that there was room within the Orthodox
tradition for a woman scribe. Ultimately, she received training in the
calligraphy itself and in the many laws governing the production of ritual
texts. Because of the controversial nature of his act, Barclay's teacher has
chosen to remain anonymous.
While Barclay, her teacher and others who support her work are satisfied that
they have found justification in rabbinic texts, agreement on the legitimacy of
female scribes is far from total. According to Dov Linzer, head of academics at
New York's Chovevei Torah rabbinical seminary, the Talmud clearly states that
women are not allowed to write a Torah scroll for ritual use. Linzer pointed to
an oft-cited passage (Tractate Gittin 45b) that specifically includes women
among those who cannot produce a kosher Torah scroll. Others on the list
include children, slaves and irreligious Jews. The Talmud and subsequent
commentators on the subject argue that the commandment to write ritual scrolls
is linked directly with the specific commandment to don tefillin, which women
are not required to do.
Arguing the opposing view are Fern Feldman, a Renewal rabbi in Seattle, and
Harry Zeitlin, an Orthodox rabbi, also from the Seattle area. In their view,
the traditional rules governing the writing of a Torah scroll fall into two
schools of thought. One links the writing of a Torah to the commandment to
study Torah. The other does not. By both methods, Feldman and Zeitlin say,
source can be identified to support Barclay's work.
Addressing the first point - that as a group, women's obligation to learn Torah
is not the same as men's and, therefore, women are not among those who can
write a Torah scroll - Zeitlin argued that being free from the obligation to
perform a mitzvah is not the same as being prohibited from performing it. He
used the commandment to don tefillin as an illustration. "Whether or not a
woman can write tefillin comes from the same point of view that if women don't
wear tefillin, they're not supposed to write them," he said. "But you have
historical examples of Rashi's daughters wearing tefillin," suggesting that
while women are not required to perform the mitzvah, they are not barred from
doing so.
Zeitlin also pointed out that in many cases, a woman's all-consuming role as
mother and wife has evolved since the time when most rabbinic law was codified.
"It is a logical step that being excused from something for a cause would mean
that when the cause is eliminated, then, if not obligated, at least you should
be welcomed in," he said. Furthermore, Zeitlin argued, it is generally agreed
that women do have some obligation to study Torah.
Feldman cites additional sources maintaining that the commandment to write a
Torah scroll is separate from the commandment to learn Torah. "When we count
613 [commandments], writing a Torah is counted as its own mitzvah," she said.
She counters the talmudic passage that includes women on the list of those
unqualified for ritual scribal work by listing other commentators who do not
include women on their lists.
For Barclay, these differences of interpretation aren't troubling or
particularly consequential. "We're Jews," she said. "We do things differently."
Her quest isn't to win the argument but rather to dip quill in ink and write
the holy Hebrew letters. Zeitlin concurs. "Eventually it comes down to the
kavanah," or intention, he said. "I don't think she's writing the Sefer Torah
to make a statement. To be a valid Sefer Torah, one has to write it as a
mitzvah lishma - doing it for the sake of performing this mitzvah."
Unintentional though it may be, Barclay's act is making a statement. It also
may be the first wave of a new era. In New York, another traditionally trained
observant woman is studying to be a Torah scribe. She intends not only to
produce Torah scrolls but also to teach other women this closely guarded craft,
even as the halachic debate wages on.
Alice Lowenstein is a writer living in Boston.
Home | Contact | Subscribe | About The Forward
Copyright 2005 © The Forward
Other related posts:
- » [yshavurah] A Female Sofer-Interesting Article
