Toanot Rabniyot

Toanot Rabniyot,[1] or Toanot (Hebrew: טוענות רבניות‎, "Women Rabbinical Advocates"),[2] refer to women who serve as legal advocates and representative within the traditional Jewish courts of law. Toanot typically argue cases on behalf of female claimants in the areas of divorce law. This role is well-established in the Israeli rabbinical court system. The introduction of the role of woman representative and advocate was the result of instances when women would not receive fair divorce settlements in Israeli rabbinical courts.[3][4] The innovation of Toanot is described as allowing Orthodox women to serve in a rabbinical leadership role that does not require rabbinical ordination.[5][6][7]

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 Category: Women rabbis

Development

In the early 1990s, Rabbi Shlomo Riskin issued a challenge in Israel's High Court to the laws that prevented women from serving as advocates in the rabbinical court. The ruling was made in Riskin's favor and subsequently, Riskin established the first program for the training of women advocates in the religious courts. Graduates of the program are trained in Jewish law (Halacha) pertaining to women's rights in marriage and divorce proceedings. Their primary role is to defend the rights of women whose husbands refuse to grant them a divorce (agunot) in religious court proceedings, helping them to secure a religious divorce (get).[8][9]

Supporters of the change argue that the introduction of women advocates have helped rabbinical rulings to be more impartial, and not favor men over women.[10]

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gollark: UEFI at least removes the booting-in-16-bit mode thing!
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See also

References
  1. Israel-Cohen, Y. (2012). Chapter Three: Methodology. In Between Feminism and Orthodox Judaism (pp. 27-46). Brill.
  2. The role is sometimes referred to as Toanot Beth Din.
  3. https://www.toanim.co.il/Katavot.aspx?katavaid=4
  4. Bak, N., & Goldman, Y. (2000). Resting Our Case: Toanot Beit Din.
  5. Dunaevsky, M. I. (2012). the Twenty-First Century. The Wiley-Blackwell History of Jews and Judaism, 514.
  6. Greenberg, B. (1998). Orthodox Feminists: What Do Our Numbers Mean?. Shofar: An Interdisciplinary Journal of Jewish Studies, 16(4), 71-74.
  7. Israel-Cohen, Y. (2012). Jewish Modern Orthodox women, active resistance and synagogue ritual. Contemporary Jewry, 32(1), 3-25.
  8. Jewish religious law: a progressive perspective. John D. Rayner. p. 176
  9. SEZGIN, Y. (2012). Triangulating Reform in Family Law. SELF-DETERMINATION, 243.
  10. Abramowitz, L. (2004). Women Advocates Make Their Mark. Jewish Action Online, 65(2).
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