Transcript A Quiet Jewish Girl???

PENING
low the Shofar
3
3
PENING
Why do we blow the Shofar?
Exodus 19:16
“On the morning of the third day there was
thunder and lightning, with a thick cloud over
the mountain, and there was the sounding of
a very loud SHOFAR blast. Everyone in the
camp trembled.”
Because this is the way G-D begins
sacred assemblies
4
4
abbath Lighting
Baruch Attaw Adoni Elohaynu Melech Ha
Olam Asher kidshanu bimitzvotav venatanu
lechad likner shell Shabbat
5
5
HEMA ISRAEL
Hear oh Israel
Shema Israel
Adoni
Elohaynu
(Hear
oh Israel the L-RD
our G-D)
Adoni
(The L-RD
Echad
is one)
6
6
hy do we recite/sing the SHEMA?
Because Messiah said it was the greatest Commandment
Mark 12:28-29
28 And one of the scribes came, and having heard
them reasoning together, and perceiving that He had
answered them well, asked Him, “Which is the
greatest commandment of all?”
29 And Jesus answered him, “The first of all the
commandments is, Hear, O Israel; The Lord
our God is one Lord:”
7
7
e-nay Ma Tov
Behold how good - Psalm 133:1
Am
He-Nay Maw tove
Behold how good
Oo-maw nye—eem
And how pleasant it is
Shevet aw-heem
For brothers to dwell
Gum Yaw Hawd
In unity
8
8
men
CL 3
A
A-men ….A-men….A-men, A-men, A-men
Baw-rouk Ha-Shem, Baw-rouk Ha-Shem,
Blessed be the Name, blessed be the Name
Baw-rouk Ha-Shem Me-she-ach
Blessed be the Name of Messiah
9
9
-Seh Shalom
Em
CL3 Play Em
O-seh Shalom
Am
Beem rue-mawv
D7
G
Who yah-seh
Am
Shalom aw-lay-nu
D7
G
V'al kol
Em
Em
Yees-raw-ale
Am
Em
B'-eem rue
Bf7
Em
Eem rue Ah- main
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Em
Am
Ya-a-seh sha-lom
G
Bf7
D7
G
Ya-a-seh sha-lom
Em
Shalom aw-lay-new V’al kol Yees-raw-ale
Sing twice 2X
10
10
ring our gifts to the altar
We Bring Our Sacrifice With Praise
We Bring Our Sacrifice With Praise
Unto the House of the LORD (2 X)
And we offer unto Him
Our sacrifices with thanksgiving
And we offer unto Him
Our sacrifices with joy
11
eview
• It was called the “Oral”
Law because it was
passed down from
generation to generation
orally. But it was never
designed to be binding!
eview
• Yeshua called the Mishna
“The traditions of the
Elders”. These traditions are
“fences” around the Torah
put there as a guard for
protection for us.
• Yeshua even quotes from
the Rabbis of the Mishna
including Rabbi Hillel.
• We have to remember that
Yeshua Himself said “Do as
the Pharisees say”.
eview
• The Mishna is a
commentary on the
Torah and the Gamara is
a commentary on the
Mishna. Together, they
make up the Talmud.
eview
• The Talmud is not
without it’s faults. There
are inaccurate facts/data
and even moral
problems with some of
it’s writers.
eview
• We talked about some
of the Rabbis of the
Mishna like Rabbi
Hillel, Rabbi Gamaliel
and Rabbi Eliezer (who
was more then likely a
Believer in Yeshua).
• We also learned that the
word Talmud comes
from the word “study”
or “learn” in Hebrew.
eview
• We also learned that
there are 2 Talmuds.
The Jerusalem
Talmud and the
Babylonian Talmud.
• And the man who put
together the
Babylonian Talmud
was Judah HaNasi.
• (In Talmud 101 class
9 we discuss the
Jerusalem Talmud)
eview
• The Mishna has 6
Sederim (Seder =
Orders) or books and
they have tractates or
essays within each
order.
eview
• Then we studied about
the Nazerite vow in
tractate Nazir of the
Talmud.
• We learned there was a
life long vow and a
temporary vow that
couldn’t be under 30
days.
• We also looked at a few
Biblical Characters who
took the vow like
Samuel and Samson as
well as their mothers.
eview
• We read some New
Testament passages that
showed the vow being
kept by Believers
AFTER the death and
resurrection of Yeshua.
That in turn leads us to
the conclusion that it
can also be kept today.
Yeshiva Classes
Messianic Judaism 101
Understanding Messianic Judaism
What is Messianic Judaism? When was the modern movement started
and where is it leading?
Beginning Hebrew 101
The basics of the Holy Language
Learning the Aleph-Beth and basic Hebrew conversation
Messianic Politics 101
Zionism from a Messianic viewpoint.
An in-depth study of politics inside of Israel as well as anti-Semitism
around the world.
Torah and Brit Hadasha Survey 101
Study of the Two Covenants
An overview of the Bible from a Hebraic mindset (not Greek)
21
Yeshiva Classes
Jewish History and Culture I 101
Understanding the Jewish people around the world
Exploring the culture and time of the Second Temple Period
Jewish History and Culture II 101
Exploring the culture and time of the Jews through the Talmudic Period to
present day.
Talmud Survey 101
The Mishna and Gamarah. A Messianic examination of the Talmud
World religions and cults 101
A study of the major religions of the world
The truth concerning Islam, Rabbinical Judaism, and Christianity
Messianic Apologetics 101
Defending Messianic Judaism against the major religions of the world
Attitudes towards Messianic Judaism revealed and our response to those
attitudes
22
Yeshiva Classes
Messianic Eschatology
An in-depth study into Dr. Stanley Chester’s Books and teachings on
the “Last Days”
Leadership/Counseling
How to be a leader and marriage counselor.
What it means to be an effective leader and guide others in life, ministry
and marriage.
23
his Class
• This class we are going
to study Seder (Order
or Book) Nashim
(Women)
• We’ve already covered
one of it’s tractates,
tractate Nazir
concerning the Nazerite
vow but now we want
to look at another
tractate in that Order.
• But here’s a list of all
the tractates in that
order
his Class
• There are 7 tractates or
essays in tractate
Nashim ‫ נשים‬.
• The first is Yebamoth:
‫ יבמות‬which has to do
with the Levirite
marriage.
• Ketubot: ‫כתובות‬
which has to do with
the marriage contract
An actual Ketubah
his Class
• Nedarim: ‫" נדרים‬Vows"
deals with various
types of vows and their
legal consequences.
• Nazir: ‫" נזיר‬One who
abstains") deals with
the details of the
Nazirite vow.
• Sotah: ‫" סוטה‬Wayward
wife") deals with the
ritual of the Sotah - the
woman suspected of
adultery
his Class
• Gittin: ‫גיטין‬
"Documents" deals
basically with the
document of divorce.
• The last tractate is
Kiddushin: ‫קידושין‬
"Betrothal" deals with
the initial stage of
marriage - betrothal
his Class
• We’re going to look at a
few of these tractates in
this class in order that we
can understand the
women, the home life
and the society of First
Century Judaism.
• This is a 2 part class
The Jewess In The First Century
• There is a
misconception in the
average Church today
concerning women in
Biblical times.
• It’s thought that they
were mere property and
even a liability to the
Jewish society
The Jewess In The First Century
• It’s taught that women
were to be kept quiet
and “stay in their
place” so to speak and
remain in the
background of Jewish
life.
The Jewess In The First Century
• Some so called
Christian “scholars”
even use the Talmud to
back up these claims.
We’ll look at some of
those passages which
they quote in “support”
of their ideas.
The Jewess In The First Century
• These commentators
and even Bible
translators twist the
words in the Scripture
concerning this topic in
order to confirm an
anti-Semitic slant
against the Jews.
• we’ll take a look at
some examples of this
shortly.
The Jewess In The First Century
• But first let’s look at
how the Talmud
understands women.
• Women in biblical
times were put on a
pedestal.
• The Rabbis realized
that they (women)
possessed a different
set of abilities then men
did.
The Jewess In The First Century
• The Talmud recognizes
the all important place
which women occupy
in the Jewish
community and is
careful to accord her
her dignified position
and credit her with the
abilities she has.
The Jewess In The First Century
“Binah”
• For example, according
to the Talmud, among
the many attributes
given to women was
what we call in
Hebrew, “binah”.
The Jewess In The First Century
“Binah”
• Binah is the ability to
analyze and then
distinguish between
situations or entities
that on the surface
seem similar, but in
reality are very
different.
• Men also have
“binah” but not nearly
in the same degree
that women have.
The Jewess In The First Century
“Binah”
• Now it’s interesting to
note that in Gen 2 in
the original Hebrew it
says that man was
“formed”
• but when it says that
woman was “made”
in English… it uses a
different word in
Hebrew
The Jewess In The First Century
“Binah”
• in Hebrew it says she
was “built” and built and
“binah” both come from
the same root word in
Hebrew.
• It leaves the strong
impression that “binah”
was part of her makeup
right from the very
beginning and the Rabbis
of course noticed this.
‫בינה‬
The Jewess In The First Century
“Binah”
• This word “binah” is even
used in Rabbinical daily
prayers.
• "You have given the
rooster “binah” to
distinguish between night
and day."
• And what is meant by that
is when the rooster
crows, it still looks like
night outside, but in fact it
is the beginning of
morning.
The Jewess In The First Century
“Binah”
• The roosters ability to
know this particular
situation, not for how it
looks on the surface but
for what it truly is one
example of “binah”.
• The story of Sarah and
her attitude towards
Ishmael should be
understood with “binah” in
mind.
The Jewess In The First Century
“Binah”
• The way the story is
generally taught in
Sunday School, Sarah
comes off as a jealous
old woman. She wants
her son to be of the
promise and not Hagar’s
son.
• The translation even
makes it sound that way.
• But that’s not the truth of
it.
The Jewess In The First Century
“Binah”
• Sarah had a great sense
of “binah”.
• She was able to see that
Ishmael would not keep
the ways of the L-rd.
• The “binah” within her
was able to distinguish
even though Ishmael was
the firstborn and had the
legal right, Sarah
instinctively knew that he
was not the better choice.
The Jewess In The First Century
“Binah”
• Sarah had clarity with
regard to his
(Ishmael)
fundamental
personality and
foresees that he
would eventually turn
to idol worship,
murder, and adultery.
Later events prove
her correct.
The Jewess In The First Century
“Binah”
• If she thought that
Ishmael would’ve
continued in the ways of
the L-rd, she would’ve
submitted, she was a
G-dly woman.
• But She knew that Isaac
would continue what the
L-rd had started.
The Jewess In The First Century
“Binah”
• Sarah's decision to
banish Ishmael was not
the result of favoritism
toward Isaac, it was
intellectual preciseness -binah -- which enabled
Sarah to act decisively for
the good of the future
Jewish nation.
• The wording in the Bible
translations do not leave
you with that flavor.
The Jewess In The First Century
“Binah”
• We see the same thing
with Rebecca.
• With her, both of the boys
ARE hers!
• Rebecca, knows the
nature of Esau yet she
can see past her own
feelings and understands
clearly what he was and
would continue to be.
The Jewess In The First Century
“Binah”
• It is obvious to her that
Esau will eventually use
his fathers blessing to
undermine Jacob and
thus jeopardize the future
of Judaism.
• So, she used her “binah”!
And it was the right thing
to do. An earlier prophecy
which foretold of Jacob’s
rightful place also
reinforced this but “binah”
was certainly in play as
well.
The Jewess In The First Century
“Binah”
• Binah continues on with Rebecca
and Leah. Jacob asks his wives'
advice about whether to leave on
good terms with Laban or get out of
there (Genesis 31:4). Rachel and
Leah are aware that their father
hopes to infect the young Jewish
nation with his pagan ways, and
they tell him (Jacob) that they
should get out right away. (Genesis
31:14).
The Jewess In The First Century
“Binah”
• Jacob heeds their advice,
and the family leaves under
cover of darkness. Again, due
to the “binah” of Rachel and
Leah, Judaism progresses to
its next stage of
development, within the Land
of Israel.
The Jewess In The First Century
“Binah”
• When we understand the
concept of the Hebrew
word “binah”, which the
translators did not
understand, the women
of the Bible begin to look
quite different.
???
The Jewess In The First Century
“Binah”
• Can Binah be deceptive?
• Yes just like any other
attribute, but it can also
be cultivated and if given
to G-d can be a powerful
force. The ancient Rabbis
recognized that.
The Jewess In The First Century
“Arranged Marriages”
• We also see in Bible
translations where they
leave the idea that
women were property
and had no choice as to
who they married.
• This fundamentally goes
against the spirit of
Judaism even to this day.
The Jewess In The First Century
“Arranged Marriages”
• In the Talmud it is very
very clear that if a woman
did not want to marry the
person her father had
selected, she was under
no obligation to continue
the marriage process.
• In fact, if the father even
pressed her on it, it was
considered a shame to
him.
The Jewess In The First Century
“Arranged Marriages”
• And if somehow the
parents or father
were able to push
her to actually
marrying him, she
could take it to the
court and the
husband was
compelled to give her
an annulment.
The Jewess In The First Century
“Arranged Marriages”
• Now this begs the
question…
• Why would
translators make it
look like these
Jewish women were
so mistreated?
The Jewess In The First Century
“Arranged Marriages”
• Why would
translators in
England who were in
the middle of
expelling the Jews
from their land want
to make Jewish men
look like they were
abusive animals
towards their
women?
The Jewess In The First Century
“Maltreatment”
• Could it be because
they were antiSemites?
• Could it be that they
didn’t want their own
English women to think
that the Jews were
better to their women
then they were?
• They couldn’t have
that!
The Jewess In The First Century
“Maltreatment”
• Three hundred years
earlier the Crusaders
would use these
misconceptions
concerning Jews to
justify the killing of
Jewish men but then of
course they would rape
the Jewish women
afterwards… what
saviors were these
Crusaders!
The Jewess In The First Century
“Maltreatment”
• Some 10,000 Jews of
Europe of an estimated
population of about
20,000-30,000 were
slaughtered by
Crusaders.
Bible illustration of three Jews being killed by
Christian Crusaders, 1250
The Jewess In The First Century
“Maltreatment”
• The Talmud itself is
often used to say that
Jewish men were
beasts towards their
women.
• There is a Rabbinical
prayer that includes
saying, “Thank you G-d
for not making me a
slave or a woman”.
• It’s taken completely
out of context though.
The Jewess In The First Century
“Maltreatment”
• The prayer has to do
with giving thanks to
G-d for His
commandments. The
Rabbis were grateful
for each and every
commandment.
• Slaves and women
were released from
performing many of
those commandments.
The Jewess In The First Century
“Maltreatment”
• A nursing mother or a
pregnant women
couldn’t be expected to
perform some of the
duties that even other
women were required
to do if not in that
situation.
The Jewess In The First Century
“Maltreatment”
• The Rabbis, however,
were glad that they as
men were given the
opportunities to
perform each and
every commandment.
So they said, thank you
G-d for not making me
a slave or a woman
The Jewess In The First Century
“Maltreatment”
• That’s quite different
then saying that
women were like
slaves. The Rabbis
never thought of
women like that
• The Rabbis understood
the power of women!
There’s a well known
passage that goes like
this….
The Jewess In The First Century
“Maltreatment”
• “A pious man was married to a pious woman. She was
childless so they divorced. He went and married a
wicked woman and she made him wicked. She married
a wicked man and made him pious. It follows that all
depends upon the woman”
• I’ve actually seen that happen before but rarely does a
pious man bring a wicked wife to righteousness.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Anyone who uses the Old
or New Testament to
teach that women should
be kept silent obviously
knows nothing about the
Jewish people.
• Even in the Talmud, time
and time again we see
the Rabbis listening when
a Jewess had something
on her mind
The Jewess In The First Century
“A Quiet Jewish Girl???”
• One example is when a Pagan said to Rabbi Gamaliel,
“Your God is a thief! It says in your own holy book that he
‘STOLE’ a rib from Adam!”. Gamaliel’s daughter said to her
father “Leave him to me”. She then said to the Pagan, “Find
me an officer.” The Pagan replied, “What for?”. She said,
“Because someone broke into our house last night and stole
our silver vase but replaced it with a gold one”. The Pagan
said, “Would that happen to me I’d be a happy man”. She
replied, “Was it not then a splendid thing for Adam when a
single rib was taken and a woman to attend to him was
supplied in it’s stead?”
The Jewess In The First Century
“A Quiet Jewish Girl???”
• We often see the
Rabbis daughters and
wives jumping into
discussions.
• When it was done in an
orderly way, they
brought a lot to the
table.
• As long as it’s
respectful, it’s a good
thing and that goes for
men or women.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• So what passages do
New Testament
“scholars” use to back
up their false doctrine
that women are to
remain silent?
• Most usually start off
with 1 Timothy 2:11
• 11Let the woman learn
in silence with all
subjection.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• First of all the word
there translated as
silence in Greek is
hesuchia which means to
be "reserved" and
"calmed down.“ not
“speechless”!
• In the beginning of that
very chapter it uses the
same form of the word to
tell everyone to be
“calm” and “live peaceful
lives”.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• If Paul was literally
saying that women
shouldn’t speak at all in
the First Church… I’d
have to question if he’d
ever stepped foot in a
Synagogue.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Let’s remember what
the First Century
Synagogue looked like.
• In the typical
synagogue of the first
century A.D. The men
met in the inner room
and the balcony was
where the women sat
This represents the synagogue at
Capurnum. From Holman's Bible
Dictionary
The Jewess In The First Century
“A Quiet Jewish Girl???”
• They didn’t have
microphones then so it
was sometimes hard to
hear from the balcony
everything the Rabbis
said. So the women
would call down to their
husbands asking what
the Rabbi had said
then the husband
would tell her such and
such and it became
disruptive
The Jewess In The First Century
“A Quiet Jewish Girl???”
• And that’s why Paul
said in
• 1 Corinthians 14 (King
James Version)
• 35And if they will learn
any thing, let them ask
their husbands at
home.
• It was about
disruptions and respect
for the speaker
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Now Paul was exact in
his speech when he
said women should not
teach men in the
Synagogue. This
wasn’t something new
in Judaism. That’s the
way it was in all
Synagogues then.
• A woman wasn’t even
to take on a “teaching
role” from the floor in
the Synagogue.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Does that mean she
couldn’t interject
something?
• No, she certainly could.
• But if she continued on
and took the role as a
teacher, she would be
stopped.
• Now where that line is
exactly… Shammai was
more to the left and
Hillel was far to the right.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• That didn’t mean that
women were not to have
any authority in other
aspects of life.
• Three women reigned
as monarchs in the Land
of Israel. Some good,
some not so good.
• Athaliah ruled the
kingdom of Judea for
seven years (2 Kings
11:4)
The Jewess In The First Century
“Maltreatment”
• Shlomziyyon Alexandra
(Salome Alexandra)
ruled Judea for nine
years, that was a time of
peace for Israel
(Berakhot 48a).
• Jezebel also ruled in
The Land (1 Kings
16:33) but that didn’t
turn out so well, she was
thrown out a window
and the wild dogs ate
her.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• There was also Helene,
the ruler of Adiabene a
great woman leader who
converted to Judaism,
took a Nazirite vow and
settled in Israel (M. Nazir
3:6).
• Good or bad, the Rabbis
believed that the people
in charge of the
government were put
there by G-d.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Paul fell very much in
line with this belief as a
Pharisee himself and said
•Romans 13:1
• 1Everyone must submit
himself to the governing
authorities, for there is no
authority except that
which God has
established. The
authorities that exist have
been established by God.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Now of course that
means as long as they
don’t ask you to do
anything against G-d’s
commandments and so
forth.
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Jewish women were
never quiet. Anyone in
touch with the Jewish
community would know
that
• Here’s just a few Jewish
women from modern
times that we all may
have heard about.
• (Not examples of good
Jewish women)
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Dr. Laura Schlessinger
• no-nonsense radio
and TV counselor
committed to objective
(sometimes
unpopular) morals.
• Quiet???
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Paula Abdul
• American pop singer,
record producer,
dancer,
choreographer,
actress and television
personality.
• Quiet???
The Jewess In The First Century
“A Quiet Jewish Girl???”
• Joan Rivers (Joan
Rosenberg )
• American comedienne,
television personality
and actress. “She is
known for her brash
manner and loud,
raspy voice”
• Quiet???
The Jewess In The First Century
Divorce
• In the order of Nashim,
as we’ve already
pointed out, is the
tractate of “Gittin”
• This gives us volumes
of information
concerning Jews and
divorce in the first
century.
Tractates of Order “Nashim”
Yebamoth
Ketubot
Nedarim
Nazir
Sotah
Gittin
Kiddushin
The Jewess In The First Century
Divorce
• It is often taught that
the Jews got divorced
at the drop of a hat
and that Jesus was the
first Jew to really
oppose divorce.
• None of that is true.
• Shammai was as
opposed to divorce as
Yeshua was long
before Yeshua was
born
The Jewess In The First Century
Divorce
• Yeshua sided with
Shammai more on this
then He did with Hillel.
• Hillel was very lenient
but Shammai said
“Only for adultery”.
• In any case a “Get”
(sometimes written as
“Git”) was always
required.
The Jewess In The First Century
Divorce
• Now, some will try to
use the Talmud to say
that divorce was
permitted for any
reason.
• That is a half truth and
a half truth is the same
as a lie.
• The Talmud does say,
“a man can divorce a
woman for any reason
or no reason”. BUT…
The Jewess In The First Century
Divorce
• …what they don’t tell
you is that when a
man gives a “Get”, it
costs a substantial
amount of money.
• The process is also
very complex and a lot
has to be done in
order for the “Get” to
be valid.
The Jewess In The First Century
Divorce
• For example: A civil
court was not enough
to dissolve a Jewish
marriage.
• Because of these
reasons (and others),
they rarely divorced.
• It was also a very sad
thing according to the
Talmud
The Jewess In The First Century
Divorce
• The Talmud says that
the "Temple altar
weeps" when a
divorce occurs.
• It goes on to
interpret (Genesis
2:24) when a man
and woman
"become one
flesh.“ that your
spouse is like your
hand…
The Jewess In The First Century
Divorce
• “Would you separate
your hand from your
body?”
• “What is your
commitment to
your hand?” “You
ARE are your hand!
The Jewess In The First Century
Divorce
• “You wouldn't
reconsider your
commitment to
your hand if it
were broken, ugly,
scarred, or if you
met someone with
nicer hands.”
The Jewess In The First Century
Divorce
• “Would you separate
from your hand if it
developed gangrene?”
• “Yes, if it was going to
kill you!”
• And thus the Rabbis
say “You can divorce
if she is killing you”.
The Jewess In The First Century
Divorce
• Judaism recognizes
the need for divorce
in the proper
context.
• If the spouse was
impossible to live
with, the first
century Rabbi
would tell you to
get a divorce.
The Jewess In The First Century
Divorce
• If they continually
brought drugs into
the house and you
were at risk to going
to jail… Divorce!
• If they continually
brought criminals
into your house
with your kids…
Divorce!
The Jewess In The First Century
Divorce
• Of course the Rabbi
would talk to the
person if they were
doing something
really wrong and
tell them if they
don’t stop, they’d
be kicked out of the
community (very
serious punishment)
The Jewess In The First Century
Divorce
• But if they
continued, or it was
not repairable, they
would grant a
divorce.
The Jewess In The First Century
Divorce
• The actual “Get”
document is quite
simple and says to the
effect… “We’re done…
marry whoever you
want”.
• The “Get” is not
phrased in negative
terms.
The Jewess In The First Century
Divorce
• The traditional text
does not emphasize
the breakdown of the
relationship, nor does
it specify the reason
for the divorce.
• It doesn’t even assign
blame to either of the
parties
The Jewess In The First Century
Divorce
• Only the husband can
give a divorce. A
woman is not allowed
to divorce except in
some rare cases.
• But a woman has many
options that can
compel a Jewish court
to force her husband to
produce a Get.
The Jewess In The First Century
• So it’s not as one sided
as many anti-Semites
would have you
believe.
• Jewish women were
not property.
• They were not
maltreated.
• They were not forced
to be silent
The Jewess In The First Century
• They were not
believed to be without
admirable traits like
Binah
• They were not forced
into loveless
marriages.
• And they were not
divorced at the drop of
a hat.
The Jewess In The First Century
• We also see why the
Church doesn’t want
it’s members to read
the Talmud… there’s
just too many things
they’d have to answer
for.