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we modern Jews reject the premise entirely.” William Berkson’s JPS commentary takes a similar tack, referring to the passage as “narrow-minded” and “wrong-headed.” Such views are themselves, however, somewhat narrow-minded.It might be limited to particular situations and contexts, and not subordinate women at all.And more importantly, our tradition encourages such a way of reading. If we have to reject the text’s plain meaning to reach an acceptable result, isn’t it just a waste of time? The act of interpretation is itself one of the fundamental practices of what it means to be Jewish. It allows us to engage in a conversation across generations, across literally thousands of years, enabling our voices to ring through time. More importantly, though, it forces us to grapple with an even more challenging meaning of Pirkei Avot’s words.In Judaism, the text virtually never means what it says and says what it means. Here, our first model should be the great Modern Orthodox Rabbi Samson Raphael Hirsch (1808-1888), who focused on the precise Hebrew word translated as “conversation.” That word is sicha, and Hirsch noted accurately that it does not mean serious conversation (that would be diyyun) but rather “merely idle talk and gossip.” This interpretation flips the entire Mishnah on its head: Rather than saying that men should ostracize women from important matters, the passage actually suggests that men and women should not separate themselves when it comes to serious conversation.
The interpretive process can generate an egalitarian result. Whenever we see an injunction such as is found in Avot 1:5, we can’t assume that it always applies. The great 13th-century Rabbi Yonah Gerondi argued that the whole passage was simply referring to a menstruant woman and thus the laws of family purity: In the same way that the Torah refers to sexual relations as “knowing” a woman, all that “talking” means here is sex during her period, which is forbidden.
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