The Italian Writer Elena Loewenthal Reflects on Strong Jewish Women in the Torah
The current exhibition Cherchez la Femme, which explores religious dress codes for women from women’s perspectives, remains on display until 27 August (more about the exhibition on our website). When I first found out the exhibition’s theme, I immediately thought of the novel Attese (2004) by the Italian author Elena Loewenthal. (The title means either “expectations” or “times of waiting.”) In four extended sections, the novel tells the stories of different Jewish female characters throughout the ages. But the novel’s real main character is a mysterious veil that follows the protagonists from Biblical times to modern-day Venice.
Veils in the exhibition Cherchez la femme; Jewish Museum Berlin, photo: Mirjam Bitter
We can read the veil as a metaphorical vessel of Jewish memory that women have guarded and passed on, a vessel that embodies recollection and forgetting, tradition and renewal. Indeed, the reasons each woman in the novel dons the veil are not only cultural (such as marking mourning) but personal: each of them reshapes it, sews in her own threads, or at least cultivates an idiosyncratic relationship with the garment she inherited. → continue reading
Miriam Goldmann: How do you train a Torah scribe, a sofer?
Reuven Yaacobov: A sofer must first spend a few years studying at an Orthodox school, a yeshiva, where it is established whether or not he is devout enough for this role. Then he learns how to write a Torah. First, he studies the theory. There are rules ordaining who is allowed to write the five books of Moses, the Sefer Torah. For example, only men, not women, are permitted to write the Torah. Furthermore, the person in question must be an Orthodox Jew and lead an Orthodox life. Then there are rules determining which support a Sefer Torah should be written on, and precisely how it should be written.
You can watch a short video with Torah scribe Reuven Yaacobov here.
Once the sofer knows the theory, he begins to learn the letters that are used to write the Torah. A certain sequence of strokes must be followed to write each letter correctly. After learning this calligraphy the sofer starts on a Megillat Esther (Hebrew: Scroll of Esther) because this is the easiest of all the holy texts to write. After completing the Megillat he writes the texts of mezuzah and tefillin. If by then his calligraphy has become highly accomplished, he begins to write a Sefer Torah. According to Jewish tradition, a Sefer Torah must be written in the most beautiful calligraphy possible and in the best and most aesthetic way. → continue reading
An Interview with Cilly Kugelmann about the Exhibition “The Creation of the World: Illustrated Manuscripts from the Braginsky Collection”
Mirjam Wenzel: At the forthcoming exhibition, the Jewish Museum Berlin will present its first ever show of outstanding examples of the centuries-old Jewish scriptural tradition. What significance does scripture—the written word—have in the Jewish tradition?
Cilly Kugelmann: In early collections of rabbinic interpretations of biblical texts—the so-called midrashim—it is written that the Torah existed before the world was created. Some rabbis see the Torah quasi as a manual of creation that God drew on during his seven-day feat. Such interpretations demonstrate the extraordinary significance attributed to scripture in Judaism.
Following the loss of the geographic homeland Israel, sacrifices and pilgrimages to specific temples were abandoned in favor of prayer services that could take place anywhere—and the traditional texts themselves consequently became the most important, pivotal moment of the rite. To this day, the study and interpretation of biblical writings is the primary focus of Jewish intellectual life.
Why is René Braginsky’s Collection of illuminated manuscripts being presented under the title “The Creation of the World?” → continue reading
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