A Jewish Ceremony for Newborn Girls: The Torah’s Covenant Affirmed

8 | Ceremonies for Newborn Girls as Developing Customs

u 8 Ceremonies for Newborn Girls as Developing Customs The importance of tradition is a central theme of this book. Previous chapters have demonstrated how traditional Ashkenazic customs can inform contemporary naming practices for girls (chapters 1–2), how classic Jewish texts view women as members of the covenant (chapters 4–5), and how contemporary girls’ welcoming ceremonies, although novel, integrate traditional themes and imagery (chapters 3, 6–7). In this final part, we broadly examine these ceremonies from the perspective of halacha, the traditional system of Jewish law and practice. Since welcoming ceremonies are distinctly Jewish practices that emerged as feminism gained momentum, our first step is to survey the wide range of Jewish feminist perspectives on the halachic system. Feminists have observed that halacha has evolved over many centuries, based exclusively on the opinions, experiences, and authority of men, with women often functioning as “enablers.” Some feminists nonetheless remain committed to halacha, believing in both its binding authority and its capacity for flexibility and accommodation.1 Blu Greenberg, for example, advocates for “find[ing] ways within Halakhah to allow for growth and greater equality” and maintains that halacha “cries out for reinterpretation in light of the new awareness for feminineequality[and]femininepotential.”2ProfessorTamarRossproposes the philosophical approach of “accumulating revelation,” which encourages creativity in approaching Torah as a means of “elaborating upon its original meaning.” In this framework, feminism is “a new revelation of the divine will” and “a gift from God.”3 Some view halacha in a relatively positive light, but propose substantial changes. For example, Professor Ellen Umansky sees halacha as a meaningful , authentic expression of Jewish tradition and authority. Her recommendation is to enrich and reshape halacha with women’s voices, while retaining the aspects of halacha that address both men and women.4 Along similar 206 a tradition of customs lines, Professor Tikva Frymer-­ Kensky approaches halacha as “our way of acting in concert to reach God” and views the halachic process as a mandate to “monitor and adjust the path so that it leads to holiness and divine order.” She explains that all forms of domination, including patriarchy, cannot “lead to God” and must be dismantled.5 Other feminists, such as Judith Plaskow and Rachel Adler, express impatience with halacha and view it as an intractable system that subordinates women and ignores difficult realities. These feminists maintain, to different degrees, that the halachic system puts form over substance and socializes women to accept a peripheral and non-­ spiritual role.6 Susan Weidman Schneider (founding editor of Lilith magazine) states that halacha excludes women and structures a “restricted legal status” for them, despite the tradition ’s focus on social justice.7 A more critical vision, such as that of author Cynthia Ozick, characterizes Torah as “frayed” and innately unjust since it does not outright reject the dehumanization of women.8 According to this perspective, halacha is “at best, irrelevant and, at worst, insidious.”9 Despite these diverse opinions about the intersection between halacha and feminism, there is no question that halacha has influenced, and has been influenced by, Jewish life for many centuries. As Rachel Biale put it in 1984 in her landmark book Women and Jewish Law, “Whether one lives in harmony with tradition or in tension with [Halakhah], one must contend with that tradition. Comprehending the Halakhah is necessary for a Jewish life, whether one seeks to follow Jewish law or depart from it.”10 In this vein, we consider in this chapter whether and how ceremonies for newborn girls have a place in the halachic system and, if so, what this tells us about how to guide the future development of these rituals. halachic sensibilities We begin with the custom of parents’ sponsoring a kiddush (public reception ) in the synagogue in honor of their daughter’s birth, as well as the halachic sources encouraging parents to hold a festive meal soon after the baby’s naming (see chapter 1). Both point to the halachic acceptability—­ and even encouragement—­ of celebrating a newborn girl’s birth. Indeed, R. Moshe Sternbuch, chief rabbi of the Eidah HaChareidit, asserts that this kiddush is a “minhag vatikin”—­ an ancient custom.11 In addition, welcoming cere- ceremonies as developing customs 207 monies for newborn girls have become increasingly common in halachically observant communities, at times with the sanction of community rabbis. Nonetheless, some Orthodox rabbis have strongly opposed welcoming ceremonies for newborn girls. When these...