Psalms 112 in Hebrew with English translation, arranged by Aharon Varady. . . .
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tagged: gender roles 
Contributor(s): Aharon N. Varady (transcription), the Masoretic Text and Unknown Author(s)
Shared on י״ג בטבת ה׳תש״פ (2020-01-09) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories:  Se'udat Leil Shabbat, Tehilim Book 5 (Psalms 107–150)
Tags:  acrostic, gender roles, Alphabetic Acrostic, Eyshet Ḥayil, gender expression, male role models
Contributor(s): Baruch Jean Thaler (translation), Unknown Author(s) and Aharon N. Varady (transcription)
Shared on כ״ט בסיון ה׳תשע״ו (2016-07-04) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: Marriage
Tags: 20th century C.E., תחינות tkhines, gender roles, 57th century A.M., Jewish Women's Prayers, wedding day, Yiddish vernacular prayer, Needing Source Images, Needing Attribution 
“A Tkhine for a Kaleh before the Khupe” by an unknown author is a faithful transcription of the version published in Rokhl m’vakoh al boneho (Rokhel Weeps for her Children), Vilna, 1910. I have transcribed it without any changes from The Merit of Our Mothers בזכות אמהות A Bilingual Anthology of Jewish Women’s Prayers, compiled by Rabbi Tracy Guren Klirs, Cincinnati: Hebrew Union College Press, 1992. shgiyot mi yavin, ministarot nakeni. . . . 
Contributor(s): Aharon N. Varady (transcription), Refoyl Finkl (translation) and Unknown Author(s)
Shared on ט״ז בתמוז ה׳תשע״ו (2016-07-22) — under the following terms: Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license Categories: Birkhot haShaḥar
Tags: 20th century C.E., תחינות tkhines, bitul neshama, gender roles, dominion, anti-feminist, תחינות teḥinot, 57th century A.M., Jewish Women's Prayers, Yiddish vernacular prayer, Problematic prayers 
The author of this tkhine intended for women to begin their morning devotional reading of prayers by first accepting patriarchal dominion. Women compensate for their inherent weakness and gain their honor only through the established gender roles assigned to them. The placement of this tkhine at the beginning of the Shas Tkhine Rav Peninim, a popular collection of women’s tkhines published in 1916 (during the ascent of women’s suffrage in the U.S.), suggests that it was written as a prescriptive polemic to influence pious Jewish women to reject advancing feminist ideas. . . . |
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