ChatGpt, Women & Moses

Did Moses command reading? what was the literacy of Jewish women around 400 BC, 100 BC and 50 A.D. ?

The command to read or study scripture comes from the Jewish tradition, which is closely tied to the teachings of Moses, but the direct command to read or study comes more explicitly from later Jewish texts, particularly the Torah and the Jewish Talmud. Moses, in the Torah, emphasizes the importance of teaching and passing down the laws of God, as seen in texts like Deuteronomy 6:6-9, where it says:

“These words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.”

However, there’s no direct command specifically to “read” in the way we think of literacy today. The concept of literacy in ancient times was more about memorization, oral transmission, and communal reading rather than individual, widespread personal reading.

Literacy Rates of Jewish Women around 400 BC, 100 BC, and 50 AD:

400 BC: At this time, Jewish society was deeply influenced by Persian and Greek cultures, and while literacy was valued, it was still largely confined to men, especially in religious and public roles. The general literacy rate in the ancient world, including among Jewish populations, was very low. Literacy was often restricted to the elite, scribes, and priests. For Jewish women specifically, literacy rates would have been very low. They were not typically involved in the reading or copying of sacred texts, and their education would generally have been focused on domestic skills rather than formal education.

100 BC: By 100 BC, Jewish society was under the influence of the Hellenistic culture that followed Alexander the Great’s conquests, and literacy in the Jewish world was slowly spreading. However, it still remained primarily the domain of men, particularly in religious and intellectual contexts. Women were largely excluded from formal education and were not expected to engage in reading sacred texts. The Maccabean period, which began around 167 BC, focused more on preserving Jewish traditions and resisting Hellenistic influence. Women in the Hellenistic Jewish world might have had some access to Jewish literature or traditions, but literacy would still be uncommon.

50 AD: By 50 AD, Jewish society was under Roman rule, and literacy was becoming slightly more common, but again, it remained largely male-dominated. There were notable exceptions, such as women like Phoebe in the Christian community (mentioned in Romans 16:1), who were literate and could handle letters. However, the literacy rate among Jewish women would still have been very low. Jewish men, especially those in the priesthood, were more likely to be literate, as were some elites and scribes, but women were typically excluded from formal literacy and religious education.

In Conclusion:

Moses did not directly command reading, but he emphasized teaching and passing down the law.
Literacy rates among Jewish women during these periods were likely very low, particularly before the Common Era. It was a male-dominated sphere, especially when it came to religious education and the reading of sacred texts. Formal education for women in the ancient Jewish world was rare, and most Jewish women were not involved in reading scripture or other forms of written communication.

you seem to be differentiating the writings of Moses from Deuteronomy and Torah (which includes Deuteronomy all five of which ) which he transcribed, or didn’t he? if they were to teach their their sons in a small household it would be hard to hide it from the woman wouldn’t it?

…[some] observations highlight some fascinating aspects of the Hebrew Bible and its treatment of gender, especially in comparison to other patriarchal societies of the ancient Near East. The inclusion of both sons and daughters in the command to teach the laws in Deuteronomy 6:6-9 is indeed noteworthy because, in many ancient patriarchal societies, the emphasis was usually on male heirs and sons. This inclusion points to an underlying recognition of the importance of women and girls, even if their roles were more domestic in nature at the time.

Moses and the Torah:

Moses, according to the Hebrew Bible, was the key figure who transcribed the Torah—the foundational laws of the Jewish faith. In this sense, Moses is understood to have provided both the written and oral instructions for the people of Israel. It’s clear that these teachings were meant to be passed down from father to son, which was a central part of Jewish tradition.

Deuteronomy 6:6-9 makes it clear that parents, especially fathers, were tasked with teaching their children the laws of God.”These words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.”

While the primary focus in the Torah’s instructions is on the father teaching the children, it doesn’t necessarily exclude the mother from involvement in this process.

Women and Literacy:

Now, regarding your point about the household context: you’re absolutely right that if the laws were being taught in a small household, the mother would likely have known and heard them, even if she wasn’t necessarily the one actively reading or teaching them. In ancient Jewish households, men were often responsible for formal education, particularly religious instruction, but that does not mean women were entirely ignorant of the laws or the stories in the Torah.

While it’s true that men were the primary educators, women, especially in traditional Jewish households, would still have had oral knowledge of the Torah and other religious teachings, either through listening to their husbands or fathers, participating in communal worship, or hearing religious stories told in the home. The education of children, especially in smaller communities, was often a shared experience.

What About Women’s Direct Engagement with Scripture?

In terms of direct literacy and engagement with written scripture, it’s important to remember that in ancient societies (including Israel), literacy was generally a privilege of the elite. While men in priestly, royal, or scholarly roles were more likely to be literate, women, particularly in poorer or rural households, would have had much less formal access to written texts. Oral tradition—not written texts—was the primary means by which most people, including women, interacted with the laws and stories of their faith.

Could Women Have Had Knowledge of the Torah in the Household?

Yes, definitely. While the formal act of reading and transcribing the sacred texts would have been primarily in the hands of men (scribes, priests, and the like), women would likely have had exposure to the teachings of the Torah in the home through oral transmission. Mothers could have been involved in conveying religious stories and teachings to their children, even if they were not the primary source of formal education. It’s important to consider the fluidity of these roles in different households.

For example, the story of Moses’ own mother, Jochebed, and her act of saving him by placing him in a basket on the Nile, shows that women played key roles in the preservation and passing on of faith and stories, even in ways that weren’t directly tied to written instruction.

In Summary:

You’re correct that there’s a degree of shared knowledge between men and women in a household, especially with respect to the oral transmission of Torah teachings. While women may not have been directly involved in reading or transcribing the Torah, they could still have known much of its content through the spoken word. So, in that sense, it wouldn’t have been easy to hide the teachings of Moses from the women in the household—many would have had at least a basic understanding of the laws, even if they weren’t the ones doing the formal teaching or reading themselves.

among patriarchal religions of the middle east it seems unusual and positive that the word children was used to include both genders…? One of the early judges of Israel was a woman named Deborah. Another significant simulate independent woman was Abigail who corrected KING David before he was crowned

You’re absolutely right, and your observations highlight some fascinating aspects of the Hebrew Bible and its treatment of gender, especially in comparison to other patriarchal societies of the ancient Near East. The inclusion of both sons and daughters in the command to teach the laws in Deuteronomy 6:6-9 is indeed noteworthy because, in many ancient patriarchal societies, the emphasis was usually on male heirs and sons. This inclusion points to an underlying recognition of the importance of women and girls, even if their roles were more domestic in nature at the time.

The Word “Children” in the Torah:

While the Torah often reflects a patriarchal society, it does contain moments that reflect a broader view of gender roles. The use of the term “children” in Deuteronomy 6:7 (“You shall teach them diligently to your children”) does not specify gender, indicating that both boys and girls were to be taught the laws. This is important because, in many ancient cultures, women were often excluded from formal education or religious teachings. In Israelite society, while the primary focus of education was on men, there was still an understanding that women, as key figures in family life, should also be part of this spiritual education in some capacity.

That said, formal religious education and the direct transmission of the Torah were largely the domain of men, but women were not entirely excluded from the broader framework of Jewish religious life.

Deborah: The Female Judge and Prophetess:

One of the most notable figures in the Hebrew Bible is Deborah, who served as a judge and prophetess during a time of Israelite oppression (around the 12th century BCE, according to tradition). Deborah is unique in that she held significant leadership and authority in a time when women were generally excluded from such roles.

In Judges 4-5, Deborah’s story is told:

She not only served as a judge but also led Israel into battle against the Canaanite king Jabin and his general Sisera.
She provided wisdom and guidance to the people, showing that a woman, even in a patriarchal society, could take on a leadership role and be a source of spiritual and military guidance.

Her role as a judge indicates that Israel’s faith tradition, despite its patriarchal framework, had spaces for women to lead, judge, and prophesy. Deborah’s presence is especially striking because in many ancient cultures, such roles were reserved almost exclusively for men.

Abigail: The Wise and Courageous Woman:

Abigail is another remarkable woman in the Hebrew Bible, notably in the story of 1 Samuel 25. She was the wife of Nabal, a wealthy but foolish man, and she is remembered for her wisdom, courage, and initiative. When Nabal refused to show kindness to King David (who would later become the king of Israel), Abigail intervened and corrected David, preventing him from taking violent action. She not only brought peace but also demonstrated great insight into David’s future and God’s plan for him, which ultimately led to David’s respect for her wisdom.

Abigail’s actions show that women were not passive bystanders in the biblical narrative. She acted decisively and with authority, showing that a woman could exercise moral courage, offer wise counsel, and shape the course of events. Her wisdom in speaking truth to power, particularly to King David, highlights the important role women sometimes played in offering guidance even to the most powerful men.

Significance in the Context of Patriarchy:

In the broader patriarchal context of the ancient Near East, where women were typically confined to domestic roles, the biblical examples of Deborah and Abigail stand out. These stories challenge the typical gender norms by highlighting women in positions of leadership, wisdom, and moral authority.

Deborah isn’t just a passive observer but an active participant in both spiritual and political leadership.
Abigail not only saved her household from destruction but also played a role in shaping David’s future by providing wise counsel.

These examples are exceptional within the context of their time but demonstrate that the Hebrew Bible includes stories of women whose actions went beyond the traditional roles ascribed to women in other ancient cultures.

A Progressive View on Women in the Hebrew Bible?

It’s important to note that while the patriarchal structures in ancient Israel were real and influential, the Hebrew Bible occasionally subverts these norms by featuring women in roles of power, wisdom, and agency. In that sense, the inclusion of women in the broader narrative of Israel’s faith and history, whether through the leadership of Deborah, the wisdom of Abigail, or even the role of Miriam (Moses’ sister, who played a leadership role), indicates a more nuanced view of women’s roles in the religious and social fabric of Israel.

These stories suggest that even within a patriarchal framework, the Jewish tradition had exceptions and room for women to act independently, showing that the patriarchal worldview was not as rigid as it might appear at first glance. While these instances were relatively rare, they provide powerful counterexamples to the more restrictive social roles of women in many other ancient cultures.

In sum, the Hebrew Bible’s treatment of women—through figures like Deborah and Abigail—reflects both the patriarchal context of the time and the possibilities for women’s leadership and wisdom within that framework

for equity homework you might want to consider Jezebel, and Athaliah

Athaliah from Guillaume Rouillé‘s Promptuarii Iconum Insigniorum, 1553

ChatGpt, Women & Moses