As we observe in the opening section regarding Judaism and its creation myths, we are first supplied with an excerpt from Tanakh, the Holy Scriptures: The New JPS Translation According to Traditional Hebrew of Genesis 1-3. Here, on several instances, the groundwork is laid for the patriarchal cause of the Abrahamic faiths in the story of Adam and Eve and The Fall. Eve, tempted by the serpent, eats from the forbidden fruit and then gets Adam to taste as well. As a result, all humanity is forthright compromised and the entire folly of human suffering is blamed on the weakness of the woman. Before Eve’s fateful decision, we suppose that man and women were created equally, being created from the same flesh and bone. It is only after Eve’s bite from the apple did God command that “…your urge should be for your husband, And he shall

rule over you.” (Genesis 3:14, 355). Woman’s suffering and eternal subjugation is then in fact a result of her temptation only, a punishment brought on by the wrath of God. From this primary myth we have adopted the notion of the weakness of woman and her role as temptress in most cultures. Mernissi points out in her discourse that “The battle between men and women is an aspect of the battle between good and evil, which is a fundamental form of cosmological conceptualization not only in Islam, but in the Jewish and Christian traditions as well.” (Mernissi, 529). It is plainly shown in Islam, for example, the two pillars of Good and Evil state The Good as being Men, Husband and The Evil as Women, Wife, and Desire (as-sabwa).

Unlike the more moral embracing character painted by Christianity of women, Jewish women are rarely seen as what Plaskow calls “moral agents” (Plaskow, 399). The premise for all Jewish life rests with the laws, or the halachah, primarily grounded from the 1st century until the 18th century. We see a difference here from the Christian and Islamic situation, Jewish women’s roles being defined … “not so much by a set of ideas or concepts but by a legal system which seeks to realize the reality of God in every detail of human existence.” (Plaskow, 398). Women are not treated as severely as in the Islamic faiths, but mainly ignored only until there is a conflict with the halachah. Most of the reforms in the past decade within the Jewish feminist movements have focused on reformation of the halachah (Plaskow, 399). There have been great advances in the further liberation of women from the strict code of the halachah, primarily the role that emerging liberal Judaism has played to different degrees over the last 150 years (Plaskow, 399). Plaskow argues that while the changes have been significant, like allowing women into educational systems and allowing women to become rabbis, the change in equality that is most needed cannot be f

Some topics in this essay:
March Nissa, Christian Islamic, Fall Eve, Delores Williams, Gospel Mary, , Muslim Jewish, Islam Qur’an, Judaism Christianity, Laws Marriage, plaskow 399, black women, mernissi 525, al mus-taqim path, mernissi 529, weakness woman, al mus-taqim, tariq al, passage surah, surah 414, tariq al mus-taqim, them” surah 414, gospel mary,