Doña Gracia Nasi was the embodiment of passionate solidarity among exiles. As a young woman she inherited her husband’s fortune, and fled from Lisbon to Venice to Ferrara, where her family lived openly as Jews for the first time. In Constantinople, she assumed a role of leadership in the Sephardi world of the Ottoman Empire.

Founded in 1913 as the National Federation of Temple Sisterhoods and officially renamed Women of Reform Judaism (WRJ) in 1993, the WRJ has for more than a century galvanized hundreds of thousands of Jewish women to support and advance Reform Judaism, the Jewish people, and Jewish values in their home communities, around the country, and around the world.

Like Jewish women everywhere, Dutch Jewish women struggled with issues of assimilation, emancipation, and equality as both Jews and women. This article summarizes the conditions and challenges facing Jewish women in the Netherlands and the paths to progress and change they sought—education, work, activism, and literature, among others—from the nineteenth century to the present, including after the particular decimation of Dutch Jewry during the Holocaust.

The Rabbinic expansion of the story of Oprah paints her in a generally unfavorable light. This dislike is based on Orpah’s comparison to Ruth, in which Orpah is portrayed as the negative version of her sister-in-law. Orpah’s naming reflects the description that she is promiscuous and brazen.

Orthodox views on the roles women may play in their communities’ religious, educational, and social life have reflected the range of attitudes that religious group has harbored toward American society. Generally, those Orthodox Jews who have resisted American culture have not countenanced the active participation of women within the synagogue. For other Orthodox Jews, the opening of synagogue life to greater women’s participation, within what they see as the expansive boundaries of halakhah, is but another dimension of their accommodating approach to their encounter with America. 

Pelech is a pioneering school for girls in Jerusalem. For over half a century, Pelech has sought to educate its students towards a love and understanding of Torah. It encourage its students to take part in leadership roles in the religious world and in Israeli society and promotes women’s involvement in improving social justice.

The second wife to Elkanah in the Hannah narrative, Peninnah is unloved—hence hated—but fertile. She represents a woman who accepts social paradigms without examining them, thus acting out the type of jealousy between co-wives known from the matriarchal texts of Genesis.

The narrative of Peninnah centers around her interactions with Hannah, as both women were married to Elkanah. Different midrashic traditions tell stories of how Peninnah treated Hannah, most portraying Peninnah as the antagonist. Peninnah is shown irritating Hannah, although some midrashim argue that Peninnah’s actions were a result of her feeling like the least favorite wife.

Clara Asscher Pinkhof dedicated her life and work to helping and advocating for Jewish children, initially as a teacher and later as an author. She is most known for her accounts of the experiences of Jewish children during the Nazi occupation.