Some Goyish Pre-Feminist Advice
(Found online.)
Not so sure, but hey, “Chochmah bagoyim ta’amin“, am I right?
(Found online.)
Not so sure, but hey, “Chochmah bagoyim ta’amin“, am I right?
July 27, 2001
The headline in the newspaper was a horrendous one: Wildfire kills 4 firefighters in N. Cascades. Pictured was Pete Soderquist, the fire management officer in charge on the Cascade Mountains in central Washington state, who explained that the deaths were due to “when what had been a five-acre fire exploded into a wall of flame that trapped the crew.” Also featured in photographs were the four firemen who perished: 30 year old Tom Craven, 18 year old Karen Fitzpatrick, 21 year old Devin Weaver, and 19 year old Jessica Johnson, all who lived in either Ellensburg or Yakima, Washington.
Any time there is a death of a human being, it is a tragedy (the reaction of the overpopulationists to the contrary notwithstanding). When this occurs for any reason other than old age, this is even worse. When death is not instantaneous, and relatively painless, this is worse yet. When this occurs to four people in the prime of their lives — they were, respectively 30, 18, 21 and 19 years old — the degree of catastrophe rises even more, in view of the now never to be seen potential these four youngsters might have attained had they lived.
So far, these comments are pretty conventional. Very few would demur. But there are two controversial points to be made about this episode, both of which may teach important lessons.
First, this calamity occurred on public property, not private. The flames that consumed these four people took place in the Okanogan and Wenatchee national forests, and are believed to have been set near Thirty Mile campground, another example of socialized land ownership. Now I am not saying that no deaths occur on private property. I do not maintain that these particular occurrences would necessarily have been avoided were these lands under private control.
However, the two are not unrelated, either. When a forest fire consumes private timber, there are individuals who feel it in their bank accounts; this is not the case with socialized land holdings. This means that the incentives are greater, by how much is an empirical matter, for profit making individuals to take greater precautions regarding their property than is true for their public counterparts. If we have learned anything from the fall of the Soviet economic system — and this is a highly debatable point — it is that things work better under private ownership. These four young people will have not died totally in vain if we use their deaths as a rallying cry for privatization of the forest. Perhaps if we succeed in this effort, other lives will be saved.
Second, there were two females amongst the death toll in this fire. I see their smiling faces shining out at me from the newspaper coverage of this event. Both young girls were very pretty.
There was a time in our past when no such thing could have occurred; when fire fighting (along with other such dangerous activities as mining, policing, soldiering, lumber jacking, deep sea fishing, etc.) were the total province of men. Women and children died in calamities to be sure, but only if they were caught up in them as victims. Nowadays, with our modern dispensations, we place females in the front lines.
This is no less than an abomination. Females are far more precious than males. It is not for nothing that farmers keep a few bulls and hundreds of cows. It is due to patriarchy that we owe our very existence as a species. Imagine if our cave men ancestors had sent their women out to hunt and face the lions and tigers when they came a-calling, instead of throwing themselves at these enemies, sacrificing themselves so that mankind could persist. After World War II, the adult male population of Germany, Russia and other countries that suffered the most from the fighting was virtually wiped out. Yet the next generation, thanks to the relatively few men who survived, was able to come into being as if those losses had never occurred. Imagine if this war was fought primarily by the fairer sex; there would have been virtually no next generation. It cannot be denied that biologically speaking, men are in effect expendable drones.
So let us use the unfortunate deaths of these two young girls to resolve to turn back the clock to an earlier day when women were treated the way they should be treated. Let us return from “firefighters” to “firemen.” Let us no longer blithely acquiesce in the senseless slaughter of precious females. Let us, instead, place them back up on that “pedestal” from which the so-called feminist movement has thrown them.
Now, of course, in a free society, people should be able to hire whomever they choose. Females should not be prohibited from trying to enter dangerous professions. And, of course, there are certain police jobs for which only women are by nature qualified to fill: e.g., prison guard in a female facility (but not to help wipe out prostitution, which should be legalized in any case). So this plea that we use the deaths of these two young Cascade women as an inspiration for ensuring the safety of future generations cannot be done through compulsion. But at the very least let us rescind all laws which require equal representation, or “balance.” This should be done in all occupations, but let us at least begin with the dangerous ones. Freedom of association is not only just, it will promote the survival of our species as well.
July 27, 2001
Is there any misogyny in Mishlei and its commentators?
Mishlei 23:22:
שמע לאביך זה ילדך ואל תבוז כי זקנה אמך
Rabbenu Yonah idem – Women are not as intellectual as men:
אל תבוז אמך, אע”פ שאין החכמה מצויה בנשים. כי זקנה. ויש לה חכמת הנסיונות. על כן לא תבוז לה כי תעיד לך על אשר שמעו אזניה וראו עיניה. ויש לפרש, “אל תבוז כי זקנה אמך”. אל תבוז לדבריה אע”פ שזקנה והיא למשא על אחרים מפני שצריכה לזולתה ואין עזרתה בה.
(A certain rabbi once said in a lecture to men to never correct their wives. One of his homiletic proofs was stressing the word “לחכם” in the verse: הוכח לחכם ויאהבך)
Metzudos idem – Women tend to prattle senselessly:
כי זקנה, אף אם זקנה אמך לא תבוז אמריה לומר לא בסבי טעמא אף כי דרך נשים לה להרבות אמרים מבלי השכל.
And the simple meaning of Mishlei 11:22 is that it refers to an uncomplimentary female archetype, as pointed out already.
Is any of this misogyny? Not by my own definition. If racism consists of unjustified pride on the part of those doing the labeling, misogyny must be defined only as wrongly looking down upon the other sex. It’s not that different groups lack certain positives, but that we are all handicapped in different ways.
P.S., I forgot to mention “Eishes Chayil”: Competent women are rare.
This really needs a more extensive article, but I am running out of time, so I will hint at this, and carry on another time if readers care enough. (For some, even Vashti is a hero. But I am not dealing with those who knowingly ignore the text, but those who sincerely misunderstand it.)
Is proud Bruriah the great exception to Chazal’s wisdom on women and Torah Shebe’al Peh?
Eruvin 62b:
ומה ברוריה דביתהו דרבי מאיר ברתיה דרבי חנניה בן תרדיון דתניא תלת מאה שמעתתא ביומא משלש מאה רבוותא ואפילו הכי לא…
No. She is the proof.
I don’t need to quote the story of her almost adultery\adultery.
Chazal mention her like they do Gneivah (the person, not the crime)…
Eruvin 53b – 54a:
רבי יוסי הגלילי הוה קא אזיל באורחא אשכחה לברוריה אמר לה באיזו דרך נלך ללוד אמרה ליה גלילי שוטה לא כך אמרו חכמים אל תרבה שיחה עם האשה היה לך לומר באיזה ללוד.
Plenty of Poskim (let alone Mussarites) quote this Gemara, thinking it proves we should be loony lunatics when speaking to women. But the lesson here is not regarding “Sicha Im Ha’isha”, but against Bruriah. Who dares call Rabbi Yosei Haglilli a “Shoteh” (crazy)?!
Immediately followed by this:
ברוריה אשכחתיה לההוא תלמידא דהוה קא גריס בלחישה בטשה ביה אמרה ליה לא כך כתוב ערוכה בכל ושמורה אם ערוכה ברמ”ח אברים שלך משתמרת ואם לאו אינה משתמרת.
I see… So it’s a lack of modesty to use an “extra” word, but fine to kick a Torah student?! The Gemara’s point is not to praise her, quite the contrary.
Nevertheless, the point is correct, as the Gemara continues: תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר שלש שנים שכח תלמודו. This also relates to the student who incurred Sereifah, אכמ”ל.
There’s more, but no time.
Megillah 14b:
אמר רב נחמן לא יאה יהירותא לנשי…