The San Francisco call. [volume] (San Francisco [Calif.]) 1895-1913, 1895-05-26
Matilda Remy's "Jewish Woman.

There has been of late a remarkable
awakening of interest in the Jewish people.
We are coming to better understanding
than ever before of the Jewish character,
Jewish history and Jewish literature. This
interest will only be stimulated by the
volume Just issued by Krehbiel d Co. OF
Cincinnati. This is translation by Mrs.
Louise Mannheimer of Matilda Remy's
great book on "The Jewish Woman" Mrs.
Mannheimer, who is reputed to be the
most learned Jewess in America, has done
her work as translator well and with great
fidelity. Her enthusiasm over her task, II
one may Judge from the manner of its ex-
ecution, has been hardly less than that OF
the author herself The book is prefaced
with an introduction by the famous Pro-
lessor Lazarus of Berlin. who declares the
book, although written by Christian
woman, of Jewish women, to be most thor
ough and at the same time free from all
prejudice.
AS matter of fact, the book is a very
remarkable one. 1t is study Of Jewish
womanhood from standpoint so compre-
hensive, so broad and just, so appreclatlye,
that it is difficult to believe that it is writ
ten by one of an alien faith. Nahida Remy
has been able, in her work, to draw her IN
formation not only from original sources,
but to study the literature of her subject in
the original text-an obvious advantage.
The book will be surprise to more than
one class of readers and source OF enjoy
ment to many.
The first two chapters are devoted to
consideration of the condition of woman
among antique peoples, barbarlc and civil
led and to the Oh ristian view of woman
and of marriage. Those who are wont to
contend that woman owes to Christianity
her freedom from bondage and her eleva-
ton from degradation will do we'll to read
Matilda Remy's book They will learn
with surprise how much old Jewish thought
and custom have contributed to the ameli-
Grafton of family life and the social stand
ing of woman. Judged by their laws re-
garding the position and treatment OF
women, the ancient Jews seem certainly to
have been far ahead of modern legislators.
The grown-up girl was given in marriage
by the parents or put into home where
the master or the son of the master wished
to marry her later. Even where the father
of the girl received compensation for her
and the girl served in the home where she
was placed; if at the end of six years the
master or his son did not marry her, she
was free-even her own father could not
prevent her from going or coming as she
chose. She was protected by the law.
Moreover, the master, if the marriage did
not take place, was bound to indemnify
her for the work she had done in his house.
Nor could he send her to any other place
during the six years.
promised in marriage by her parents, she
could, if unmarried, on coming of age, re-
ject the intended, and in the presence of
witnesses choose another husband. AL
though daughter could not inherit when
there were sons her dowry was always cal
culated for and often exceeded the inner
itance of her brothers. Ia case the father
ter the community assumed the duty. Ac-
cording to the old formula-the Ketubah-
the document wherein the husband emu
merated his obligations toward his wife
began thus: BE my wife according to
the laws of Israel and will work for thee,
honor thee, support thee and provide for
thee according to the custom of Jewish
husbands, who work for, honor and sup
port their wives and support them in
verify"
The wife had the right to select the first
dwelling-p place after the marriage. In case
of refusal by the husband they could be
divorced without any detrimental conse-
quences to the wife, either morally or pc
cuniariIy.
Unfaithfulness on the part of a wife was
sternly and fearfully punished, but rigor
Gus punishment was inflicted upon the
husband who knowingly brought false ac-
cusations against his wife. Betrayal of a
girl was also subject to severe penalties
under the law, and he who misled mar
ried woman was sentenced to death. Her
self honored, protected, held in high
esteem as the guardian of the inner sane
tuary of the home, the history of Jewish
womanhood abounds in instances of wives
taking upon themselves all the cares of the
family and business that their husbands
might have leisure for study.
There occur in the Talmud, along with
manifold injunctions upon husbands to
honor, consider and take counsel with
their wives, many curious restrictions and
regulations regarding women in their
social relations with men that read curl
ously to-day, but which had their rise in
the almost universal belief among ancient
than men, and therefore needed to be
more strictly guarded. But DR.. Lazarus,
in commenting upon Jewish women, says:
"The wonderful and mysterious preserva-
ton of the Jewish people is due to the
Jewish woman: This is her glory, not
alone in the history of her own people,
but in the history of the world"
That women esteemed as were these, by
the men of their race, should have accom-
plished much for the good of that race is
what we would naturally expect. The
women of the Bible require much attention
at the hands of the author of the book
under consideration, as do those faithful
and heroic women of the dark middle ages,
who were burned, were hanged, were
drowned, and even themselves sought
death rather than renounce their faith.
The chapters devoted to these give a long
list of names of women who proved them
selves leaders in those troublous times.
They were teachers and writer's, printers,
publishers, learned in medicine and the
conservators of learning among their peo-
pie. There have been great artists, lin
gusts, authors and philanthropists among
Jewish women, ancient and modern. To
many readers of the book their names will
be familiar, but the knowledge of their
Jewish origin will come as surprise.
Eahida Remy is, as DR.. Lazarus says
in his preface candid in her judgment of
Jewish women. She makes no plea for
the Jews. For her there is no Jewish
question:; but she writes in keen apprecia-
ton of Jewish women. She contends for
all their inherited endowments, their high
achievements in the past; but she like
wise, while not reproving, contests against
certain failings of the modern Jewish
woman-her neglect of her sacred inner
itance, her eager pursuit of frivolity, in
stead of living in accordance with the
spirit of her sacred inheritance; that they,