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Helena Zlotnick. Dinah's daughters : gender and Judaism from the Hebrew Bible to late antiquity. Philadelphia: University of Pennsylvania Press, 2002. ISBN 0-8122-3644-0, ISBN 0-8122-1797-7. "More than Just Male and Female: The Six Genders in Ancient Jewish Thought." Freidson, Sarah. Sefaria, 10 June 2016.
Some literary approaches to the Tanakh have argued that parallels between Biblical stories and earlier Sumerian, Akkadian and Canaanite creation myths show a matriarchal substratum that has been overlaid by a patriarchal approach. [7] "In the Bible, the earth is the feminine complement of God: the two combined to form man, who articulates their ...
Scholars today differ in whether they see tumtum as a distinct gender. The second-century CE Mishnah, the oldest compendium of the Oral Torah, brings the opinion of Rabbi Meir that tumtum is not a distinct gender but a state of doubt between male and female: "Sometimes he is a man, and sometimes he is a woman."
These and other gender differences found in the Torah suggest that biblical society viewed continuity, property, and family unity as paramount; however, they also suggest that women were to be subordinate to men. [8] Men were required to perform specific duties for their wives, but these often reinforced gendered roles.
In the Hebrew and Christian Bible, God is usually described in male terms in biblical sources, [1] with female analogy in Genesis 1:26–27, [i] [2] Psalm 123:2-3, [ii] and Luke 15:8–10; [iii] a mother in Deuteronomy 32:18, [iv] Isaiah 66:13, [v] Isaiah 49:15, [vi] Isaiah 42:14, [vii] Psalm 131:2; [viii] and a mother hen in Matthew 23:37 [ix] and Luke 13:34, [x] although never directly ...
In traditional Judaism, gender plays a central role in legal obligations, such as mitzvah. Thus, the gender identities of the Talmud (including androgynos, tumtum, and ay'lonit) were created to fit into their legal system. A saris who, naturally, did not undergo typical male puberty is referred to as saris hamah (Hebrew: סריס חמה ).
Nonetheless, it is universally agreed within Orthodox Judaism that a person with a clear phenotypical gender may not voluntarily undergo sex reassignment surgery. [12] Rabbi Eliezer Waldenberg (1915–2006), author of the book Tzitz Eliezer, contends that generally, gender is solely dependent on external anatomy. And thus, even if one has the ...
According to Ruth Halperin-Kaddari, the language of Jewish law seems to involve gender separation. Her theory stems from the fact that the Hebrew language is inherently gendered and one can speak either in the masculine or feminine form, and that the Halakha has almost always been written in the masculine. This has led to the impression that ...