Welcome to Your Study Notes: The State of Israel and Jewish Feminism

Welcome! This chapter is part of the "Developments in Jewish Thought" section of your OCR A Level. It is a fascinating area of study because it looks at how ancient promises and traditional laws have met the modern world. We will explore two main themes: how the State of Israel was established and viewed by different Jews, and how Jewish Feminism is challenging and changing traditional roles.

Don’t worry if these topics seem complex. We will break them down into simple steps, looking at the key figures and the scriptural "anchors" that the exam board wants you to know.


Part 1: The State of Israel and the Promised Land

For thousands of years, Jews lived in the Diaspora (dispersed around the world). However, the idea of returning to the land of Israel remained central to their identity. This section looks at the biblical roots of this claim and how it became a political reality.

1.1 Biblical Foundations: The Promise of Land

The claim to the land isn't just political; it's rooted in the Torah. You need to be familiar with these specific "scriptural anchors":

Genesis 12:1–3, 7: G-d calls Abraham to leave his home and move to a new land. G-d promises to make him a great nation and specifically says, "To your offspring I will give this land."

Genesis 15:1–21 and 17:1–21: These passages describe the Covenant (an agreement or contract) between G-d and Abraham. G-d promises that the land—from the Nile to the Euphrates—will be an "everlasting possession" for Abraham’s descendants. This is why the land is often called the Promised Land.

Exodus 19:1–20:20: This is the revelation at Mount Sinai. Here, the promise becomes a "Kingdom of Priests." The land isn't just a gift; it is the place where the Jewish people are expected to keep G-d's Mitzvoth (commandments).


1.2 Modern Zionism: Herzl and Ahad Ha'am

In the late 19th century, a movement called Zionism emerged to turn these religious hopes into a modern state. You must know two key thinkers who had very different ideas:

Theodor Herzl (Political Zionism): Herzl is often called the father of modern Zionism. After seeing intense anti-Semitism in Europe, he argued that Jews would never be safe until they had their own country with their own government and army. For Herzl, the State was a practical necessity for survival.

Asher Ginzberg, known as Ahad Ha'am (Cultural Zionism): Ahad Ha'am disagreed with Herzl. He didn't just want a "state for Jews"; he wanted a "Jewish State." He argued that Israel should be a spiritual and cultural centre that would revive the Jewish spirit all over the world. He worried that a purely political state would lose its Jewish soul.


1.3 The Birth of the State: Ben-Gurion

David Ben-Gurion was the primary founder of the State of Israel in 1948. He read the Scroll of Independence, which declared the establishment of a Jewish state. This document is vital because it links the modern state back to the biblical history you read in Genesis and Exodus, while also promising equality for all its citizens.

Quick Review: Think of Herzl as the "architect" (planning the building), Ahad Ha'am as the "interior designer" (worrying about the culture inside), and Ben-Gurion as the "builder" (actually making it happen).


1.4 Religious Responses: For and Against

Not all religious Jews agreed that a modern state was a good idea. This is a great area for AO2 (Evaluation) marks!

Neturei Karta (Anti-Zionist): This is an ultra-Orthodox group that believes the State of Israel is actually a sin. Why? Because they believe only the Messiah can re-establish the Kingdom of Israel. By creating a state through human politics, they believe Zionists are "forcing the hand of G-d."

Gush Emunim (Pro-Zionist): This group believes that the modern State of Israel is the beginning of the "redemption." They see the land as holy and believe that settling in all parts of the biblical Promised Land is a religious duty.

Key Takeaway: The State of Israel is not just a piece of land; it is a point of intense theological debate about G-d's plan for the Jewish people.


Part 2: Rethinking Women: Jewish Feminism

In traditional Judaism, men and women often have very different roles. Jewish feminism is a movement that asks: "How can women be fully Jewish if the laws were mostly written by and for men?"

2.1 Challenging the Tradition

Jewish feminists look at Halakhah (Jewish Law) and identify areas where they feel women are treated as second-class citizens. Key concepts you should know include:

Agunah: This means a "chained woman." In traditional law, only a husband can grant a religious divorce. If he refuses or disappears, the woman is "chained" to the marriage and cannot remarry. Feminists see this as a major injustice.

Niddah and Mikveh: Niddah refers to the laws regarding menstruation. Traditionally, a woman is "ritually impure" during her period and must immerse in a Mikveh (ritual bath) before she can have physical contact with her husband again. While some feminists find this degrading, others are reclaiming the Mikveh as a beautiful, female-centered ritual.


2.2 Key Figures: Judith Plaskow and Rachel Adler

You must be able to discuss these two scholars in your essays:

Judith Plaskow: In her famous work, Plaskow argues that women were "silent" at Mount Sinai. She points out that in Exodus 19:15, Moses tells the people, "Do not go near a woman," which implies he was only talking to the men! Plaskow argues that Jewish history and Torah must be "re-imagined" to include women’s experiences. She believes that unless women’s voices are added to the tradition, Judaism is incomplete.

Rachel Adler: Adler famously critiqued the way Jewish marriage laws treated women like "property." To fix this, she developed the Brit Ahuvim (Covenant of Lovers). Instead of a traditional marriage contract where the man "acquires" the woman, the Brit Ahuvim is a partnership based on ancient Jewish laws of business partnerships (where both sides are equal). It is a way to make the wedding ceremony reflect feminist values of equality.


2.3 Different Perspectives

Reform and Liberal Judaism: These branches have largely embraced feminism. They ordain women as Rabbis and allow men and women to sit together and participate equally in all Mitzvoth.

Orthodox Judaism: This is more complex. While most Orthodox groups do not ordain women as Rabbis, many are finding new roles for women, such as "Yoatzot Halakhah" (advisors on Jewish law). However, they generally maintain that men and women have "separate but equal" roles.


Summary and Memory Aids

Checklist of Key Terms:

  • Halakhah: Jewish Law.
  • Mitzvoth: Commandments.
  • Agunah: A woman "chained" to a marriage.
  • Kibbutzim: Collective communities in Israel (often where early gender equality was tested).
  • Mikveh/Niddah: Ritual bath and purity laws.

Common Mistake to Avoid: Don't assume all Jewish feminists want to get rid of Jewish law. Many, like Rachel Adler, want to use Halakhah to find new ways to make things fair. They want to evolve the law, not ignore it.

AO2 Tip: When writing an essay on this, compare Judith Plaskow (who wants to change the very theology and history) with someone who might just want to change a few laws. Is it enough to have female Rabbis, or does the whole "story" of Judaism need to be rewritten?

Note: For more on how Jewish law works, see the chapter on "Jewish oral and written law". For the historical background of these movements, see "The Jewish Haskalah, emancipation and Zionism".