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What an amazing moment it was when Sally Ride flew into outer space. Joining the Challenger crew in 1983, she was the first American female astronaut to break the atmospheric barrier. Her untimely death today is cause for reflection and celebration of a journey well traveled. As a third-year rabbinical student that year, I was acutely aware of the barriers that tumbled down to earth that day… as well as the barriers that still existed. We were thrilled and proud and confident that nothing was beyond our reach. And it seems we were right. One by one, barriers continue to come down. Women are heads of state and secretaries of state and Supreme Court justices. They are the heads of billion-dollar high tech companies. We are rabbis (thanks to “our” Sally!) and cantors and religious leaders of many faith traditions. Women are fighting – and dying – in the service of country. And, for the first time, women are representing their countries on boxing teams at the Olympics. All of these may not be the opportunities I would seek, but they are all important options for women nonetheless.

by Rabbi Geri Newburge As I prepared for this “Voices for WRJ” I was quite intrigued with the opening verses of this week’s Torah portion, Matot, about an individual’s vows to God. Particular note is given in these verses to vows sworn by females. The text explains that either a father or husband, upon hearing the vow, can revoke it. If he does not annul the vow at that point, the woman must fulfill the obligation. In either case, ultimate control over the situation lies with the male. As I fully disapprove of any kind of sexism, I turned to my usual commentaries to find something creative, instructive, and interesting about this a midrash or insightful interpretation to share with you. While my search was hardly exhaustive of the entirety of Jewish texts, nothing truly gripping presented itself. Yet in my studies I found something truly powerful and new. In Tractate Nedarim (“nedarim” means vows), the volume in the Babylonian Talmud dedicated to all issues pertaining to vows, the rabbis remind us that not only were we all at Sinai when the Torah was given but we all swore an oath to study Torah when we were there. This includes women. The men did not invalidate our oath (or if they did, no one is talking about it!). In addition, the Talmudic text asks, hypothetically, can one swear to learn a particular text or study at a certain time- or would that be an invalid oath, since we already swore at Sinai to this kind of study.  

This week’s Torah portion, Pinchas (Numbers 25:10 – 30:1), picks up where last week’s portion, Balak, leaves off. In last week’s portion, Pinchas followed an Israelite “notable” and a Midianite woman into their tent and murdered them.  In the beginning of this week’s portion, named for Pinchas, we learn that he was rewarded with hereditary priesthood. Pinchas’s story presents an interesting dilemma for modern readers to wrestle with. Yet it didn’t shout at me “write about this!” so I read on. The parashah continues with the taking of a census of every male over twenty. The purpose of the census was to divide the land which the Israelites were going to enter. It is in this parashah that we learn of Zelophehad’s five daughters, Mahlah, Noah, Hoglah, Micah, and Tirzah, who challenged the patriarchal system and gained their rightful share of the land as their father’s inheritance. These were smart women – they knew that their request was outside of the norm, and that Moses would have to ask God for the answer to their petition. They believed in the fairness of God’s laws, and had faith that the answer would be favorable.

By Marcy Frost Parashat Chukat states, in a matter-of-fact way, that Miriam died and was buried at Kadesh. Aaron’s death is also recounted in Parashat Chukat, but with more fanfare and thirty days of mourning. Aaron’s priestly vestments were handed down to his son, Eleazar, prior to his death, as commanded by Adonai. Thus, Aaron’s role as the religious leader of the people was transferred to Eleazar. In a later parasha, Vayeilech, the mantle of Moses’ leadership is passed on to Joshua.  The Torah, however, tells us of no successor to Miriam. Carol Ochs, in her “Contemporary Reflection” in The Torah: A Women’s Commentary, posits that Miriam’s leadership was seen in her compassion for the vulnerable (think of baby Moses).  Sisterhoods throughout WRJ are committed to helping those in need, both financially and with “woman-power.” This Sunday night, I will be joining other women in my sisterhood, Temple Israel Sisterhood in Minneapolis, at a homeless shelter within our own four walls.  Temple Israel participates in a program that provides temporary emergency shelter to homeless families by providing a safe, secure, and supportive day center and housing the families overnight through a network of faith communities. Temple Israel Sisterhood has been a supporter, both financially and through providing the meal and volunteers for a night of the shelter, since Temple Israel joined the program in 2008. The tikkun olam embraced by sisterhoods carries on the tradition of Miriam.

Last week, Carolyn Kunin, WRJ's director of Programming and Advocacy retired after twenty-one years.  We are extremely grateful for the important role Carolyn has played in advancing social justice.  The following is a tribute to Carolyn, written by Mark Pelavin, associate director of the Religious Action Center. Today, after over twenty years of remarkable service, we are saying farewell to one of our Movement’s most effective social activists: Carolyn Kunin, the longtime director of Programming and Advocacy of Women of Reform Judaism. I’m well aware that some readers will be thinking, “Who is Carolyn Kunin?” But anyone who has been involved with WRJ or the Commission on Social Action knows the answer to that – she is an organizer par excellence, the quintessential social action staff person. I don’t remember ever seeing Carolyn speak at a press conference or give a plenary address at a convention. I have no doubt that she would have done an outstanding job doing so, but her work was different. She was the one behind the scenes, the one who knew just who to invite to speak, the one who knew what issue would resonate most powerfully, the one who knew – always – what questions to ask.

By Ellen Wagner Imagine you are a twenty-something newlywed with a full time job, busy making a life in a new city. A local Reform synagogue approaches you and your spouse with a plea for help. “Please help! The Temple youth group is in desperate need of adult supervision. We’ve heard you’ve got some experience in this department. Won’t you consider giving up your Sunday mornings, several long weekends and even a few weeknights a month for our teens?!” The average young couple might smile, offer a remorseful excuse about not wanting to make such a big commitment, and promise to consider it in a few years.

Growing up in the 60’s and early 70’s, I became politically aware at a very young age. The news was filled with images of demonstrations and anti-war rallies, young people taking to the streets, and people of different faiths and races risking – and sometimes losing – their lives to oppose unfair government policies. One particularly inspiring 6th grade religious school teacher insisted we apply Jewish values to the issues of the day. I found myself working on a project about police brutality with a classmate who was, and continues to be, an ardent feminist, activist, and outspoken change agent. We became lifelong friends and in my mind’s eye I will forever see her proudly sporting her motto: “Challenge Authority!”

The Central Conference of American Rabbis (CCAR) today released a study on Rabbinic Compensation by Gender. The executive summary provided by the CCAR in many ways states the obvious: there is a salary discrepancy between men and women, and that discrepancy increases as congregational size increases. No great surprise there. What is exceptional about this study is the raw data that it provides to document that disparity and to highlight exactly where that disparity is most noticeable: “Differences in senior/solo base compensation by gender are markedly less among “A” category congregations, which can be served by newly ordained rabbis (female is equal to 93% of male), than among “B” congregations where rabbis must be ordained at least three years (90%) or “C” congregations, minimum ordained five or more years (80%), or even “D” congregations, minimum eight years since ordination (89%).”