Jewish View of Gender Differences Jan 30, by Rebbetzin Tziporah Heller The first human was created androgynous, giving us insight into male-female relationships. To get a clear picture of the Jewish view of womanhood, we must go back to the beginning — the Torah. In the first chapter of Genesis, the Torah chooses to refer to Adam in the plural:
A recent "Ethicist" column in The New York Times Magazine reveals not only the superficiality of what passes for ethical thinking today, but also the limits of multiculturalism as applied to Orthodox Jews. A woman wrote to the "Ethicist" with the following question.
Her otherwise "courteous and competent real-estate agent" refused to shake her hand after signing a brokerage contract, explaining that as an Orthodox Jew he does not touch women.
The woman described herself as both "shocked and offended. The Ethicist, one Randy Cohen, told her that she was entitled to work with someone "who will treat you with the dignity and respect he shows his male clients. Board of Education that separate educational facilities for black and white students are inherently unequal.
In sum, ruled the Ethicist, "I believe you should tear up your contract.
The real-estate agent, after all, did not ask anything of the woman. He did not request her to don a long skirt and shawl, as tens of thousands of ardent feminists do every year upon entering St.
Nor did he withhold anything tangible from her. Presumably she had no interest in holding his hand.
At most, he engaged in a form of symbolic speech, the message of which both the letter writer and Ethicist misunderstood.
Let's say after signing a brokerage agreement the letter writer had noticed that the broker, an Orthodox woman, was wearing a wig. And let us say that she considered the halacha that a woman, but not a man, must cover her hair "offensive" and denigrating to women.
Would the Ethicist have also counseled her to tear up the contract? Cohen should have answered: It was your decision to be "shocked and offended. You were shocked only due to a lack of knowledge of a widespread practice among Orthodox Jews.
Similarly, there was nothing inherently offensive about the agent's refusal.
Board of Education, in which the Supreme Court correctly ruled that in the context of a long-standing history of Jim Crow laws, educational segregation conveys to black children an unmistakable state-sponsored message of inferiority, could not be more inapposite.
The prohibition clearly does not confer "untouchable" status on one sex or another. By contrast, the agent made no statement, either implicit or explicit, showing any disrespect for the letter writer in particular or women in general.
Strictly observant Jewish women also do not touch men, so the prohibition clearly does not confer "untouchable" status on one sex or another.
Rather it proscribes physical contact between sexes equally. If any statement is being made by the refusal of Orthodox Jews to have any physical contact with members of the opposite sex other than their spouses, children and parents, it is one of respect for their spouses and the sanctity of the marital bond.
Every act of distancing is also an act of drawing close to one's spouse. A ban on touching acknowledges the natural attraction between men and women. True, shaking hands is a pretty innocuous form of contact, and for that reason some Orthodox religious authorities permit it in the business context.
But the same claim of innocuousness is made for kissing and hugging in many circles. Rather than stepping onto a slippery slope and leaving the matter to subjective determinations about the erotic content of any particular act, many Orthodox Jews choose to simply avoid any physical contact.
A ban on touching acknowledges the natural physical attraction between men and women, and serves as a warning. Those who observe the ban convey the message that "the erotic element is excluded from our relationship.
Judging from the proliferation of sexual-harassment charges in work settings and elsewhere, many women would prefer precisely such relationships. Nowhere in that contract did the agent undertake to shake the woman's hand.
Rather, he agreed to faithfully represent her in the rental of her apartment, and by her own account he stood fully prepared to do so in a competent fashion.
The Ethicist thus advised her to renege on her own solemn promise in order to punish the agent for observing rules that he views as divinely mandated, but which the Ethicist confidently dismissed as merely "sexist" and "offensive.Gender wage gaps in Israel among highest in developed world The report, written by Sagit Azary-Viesel and Prof.
Dan Ben-David, offered a comprehensive review of the gender gap in Israel's labor market. THE ABC OF GENDER EU AL T N EDUCATON AP TITUDE, BEH AOUR, CONFDEN CE OECD 5 This report is the product of a collaborative effort between the countries participating in PISA.
Israeli law prohibits discrimination based on gender in employment and wages and provides for class action suits; nonetheless, there are complaints of significant wage disparities between men and women.
The OECD reported in that income disparity between men in women in Israel is particularly high compared with other countries in the OECD. Report indicates uptick in gender inequality in Israel > are being forced to look for new ways to keep going. and the distribution of resources must be examined in light of the different.
Also, “it starts to look like me and the feminists” should be “looks like I”. And “untitled” doesn’t really make sense. And if biology is a hard science, it’s on the extreme soft edge of hard sciences. Israel has one of the highest gender wage gaps in the Western world, with full-time female workers earning on average 35 percent less than their male peers, according to figures made available by the Central Bureau of Statistics, down from 68 percent in It was a pivotal moment for me — to see how different societies look at.