I spoke with Yochi Rappeport, Women of the Wall’s Executive Director, about the 36 years of resistance they have endured to achieve their religious freedom mission at the Western Wall.
The Western Wall is Judaism’s most sacred holy site. Unfortunately, there are social and legal restrictions driven by misconceptions about how Jewish women pray at the Kotel.
One of the main limitations is the 2010 regulation that prohibits bringing Torah scrolls into the Plaza. As all scrolls are kept on the men’s side, women cannot access the Torah to read from.
Women of the Wall, the Modern-Day Western Wall Liberators, is a multi-denominational Jewish feminist organization that works on securing women’s right to pray freely at the holy site and strives for recognition of their rights by the legal and religious Israeli authorities.
They have faced many legal battles and societal protests throughout their long struggle.
Nevertheless, their strategies to fight back and achieve equality at the Kotel have become inspirational to similar organisations worldwide. Their founding member, Anat Hoffman, was listed as one of BBC’s 100 Most Influential Women in 2024.
Before starting the interview, we’d like to share Anat Hoffman’s insight on her feelings about the BBC’s recognition.
“Finding myself on the BBC list shocked and delighted me. I was shocked that our struggle for religious pluralism, tolerance, and equality in Israel transcended Israel and the Jewish world. I was delighted because this international recognition opened wonderful new opportunities for recruitment of more allies and bolstered the resolve of our current collegues and partners.”
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The interview with Women of the Wall
The history of Women of the Wall is rooted in the first International Feminist Jewish Congress, organized in December 1988. On the last day of the conference, about 70 women, led by Rivka Haut, asked to hold a prayer tothe welfare of the State of Israel at the Western Wall, including reading from the Torah.
Facing many struggles over this issue, the Women of the Wall movement emerged. What were the main reasons Jewish women worldwide came together to organize the first International Jewish Feminist Congress at that time?
The purpose of the conference was empowerment of Jewish women.
Your prayer at the Western Wall back in the day led the Minister of Religious Affairs to publish an amendment to the Regulations for Protection of Jewish Holy Places, which forbade Jewish women to wrap themselves in a prayer shawl and read the Torah scroll at the Western Wall.
The penalty for violating the regulation might be as severe as six months imprisonment and/ or a fine. After this act took place, how has your movement been affected? How has the public’s response and the government’s political approach to your aim changed over the years?
The regulation ‘one may not lead a religious ceremony that contradicts local custom and hurts the feelings of others’ is no longer in force as it was originally written.
In 2013, following a highly publicized struggle and the arrest of women for praying at the Kotel with a tallit, reciting the Shema aloud, and reading from the Torah, the Jerusalem District Court ruled that there is no legal basis for these arrests.
The court also determined that no one had ever officially authorized the Kotel Rabbi to define what is the custom of the place. Judge Moshe Sobel ruling that Women of the Wall – who have been praying at the Kotel for decades – are themselves part of the site’s accepted customs.
Legally, women today have the right to pray aloud, wear a tallit and tefillin, and participate fully in prayer. However, a 2010 regulation prohibits bringing Torah scrolls into the Kotel plaza. Since all existing Torah scrolls at the site are kept exclusively on the men’s side, this regulation effectively prevents women from accessing a Torah for reading.
The conservative public in Israel views women’s Torah reading and Women of the Wall’s prayer practices as provocative, claiming they contradict halacha, Jewish law – despite this being inaccurate. Meanwhile, the liberal public in Israel, frustrated by the Chief Rabbinate’s monopoly over religious affairs, along with the Jewish liberal community in the Diaspora, continues to fight for freedom of worship and religious equality for all.
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