Reading Alice Shalvi’s memoir was like discovering a kindred spirit. From the moment I first picked it up, I carted the heavy hardbound volume around with me everywhere, stealing glances at the cover photograph of kindly, white-haired Alice smiling pensively back at me – in synagogue, where I read her book behind the mehitza; in the classroom, where I tore through a few more pages while my Talmud students learned in havruta; and in the theater where I’d taken my children to see a play, my cell phone flashlight illuminating the page. “Ah yes, I know where you are, I have been there too,” Shalvi seemed to be saying to me wherever I toted her around.
Shalvi, who published her memoir just before her 92nd birthday, knew the synagogues and study houses and theaters of Jerusalem very intimately, though she too, as she avows, was never a native. She was born as Alice Margulies in 1926 in Essen, Germany, and fled to London with her parents and older brother eight years later. Shalvi had already taught herself to read in her native German by age four, and she quickly taught herself English as well so she could devour the novels of Lewis Carroll, Louisa May Alcott, E. Nesbit, and Arthur Ransome. In her primary school she was frequently asked by her teachers to entertain the class by reading aloud while the other pupils learned to sew, a skill she consequently never acquired. (And here I flipped to the front cover and smiled back at Alice, because I shared her predicament – I never learned to sew or drive or acquire any practical life skills because I was always the designated reader in the family.)
During the war, Shalvi’s family moved to a country house in Waddesdon, a village in Buckinghamshire. When she was not performing in school plays, singing in the choir, or reading books from the Boots’ lending library, she rode around the corn fields on a bicycle, learned to play tennis and cricket, and discovered British Romantic poetry: “One spring day, turning a bend, I found myself, unprepared, confronting a vast bank of daffodils. I had never before seen such an abundance of what appeared like wild flowers thronging an open space.” Years later, she taught Wordsworth’s poem about stumbling upon a field of daffodils to her English literature students in Jerusalem and was astonished to discover that her students had never heard of a daffodil. Five years ago, when substituting for my husband in the English department at Bar Ilan University, I taught this same poem and had the same experience; while waxing poetic about my own encounter with a field of daffodils and how it had stayed with me all those years, I too was met with vacant stares. Like Shalvi, “only then was I made aware of the absence of this quintessentially English flower from the abundant flora of the holy land.”
At Waddesdon, Shalvi and a friend bribed a teacher with cigarettes to teach them Latin so that they could take the entry exams for Oxford and Cambridge. She was accepted to Newnham, then one of two women’s colleges at Cambridge, where she and her fellow students were expected to live cloistered lives: sex was considered “obscene, indecent, smutty,” and women had to sign out if they left the college after 8pm. Reading about Alice’s adventures in Cambridge, I am grateful that I attended this university over a half a century later, though I identified with many of her experiences: I too hung a photograph of the Kotel on my dorm room wall; I too suffered from an inadequate number of toilets (mine was across two courtyards, though fortunately my baths were not limited to a shallow five inches of water, the depth designated by a black line on the tub); I too attended Friday night dinners at the Jewish Society on Thompson’s Lane, where Alice fought to allow women to lead the traditional hymns at the Sabbath meal (by my time, alas, this license had been revoked). As the only religious Jew in my English program, I had many experiences similar to Alice, who relates that she tried to explain the concept of ‘simile’ to her classmates by citing the prayer in which the children of Israel’s relationship to God is compared to “clay in the hands of a potter”; she was dismayed to discover that few of her classmates had ever heard of this prayer. At Cambridge I also found that many of my frames of reference were foreign to my classmates, which rendered my experience there all the more lonely.
It was at Cambridge that Shalvi first became aware of the horrors of the Holocaust and the fate of her father’s brother’s family, all of whom were shot to death in their native Poland. “Worst of all and hardest to come to grips with, even today, was my growing awareness of a startling paradox: while the extermination of European Jewry was in progress, I was enjoying what were undoubtedly the happiest years of my adolescence, safe and secure amidst the natural beauties of rural England.” A Zionist from her early childhood, when she’d danced the horah around her family’s kitchen table, Shalvi resolved to move to Palestine: “I made the fateful decision to go there as a social worker, rehabilitate people like these youngsters, and assist them in becoming useful, committed citizens, fellow builders of a new Jewish state that, together, we would help bring into existence.” She went on her first visit to Palestine during Christmas vacation of 1947, less than a month after the UN vote on the partition plan but before the British withdrawal. The euphoria was evident, particularly in Tel Aviv, where “houses were shooting up, sparkling white in the bright Mediterranean sunshine that heightened the blue of the ocean with an intensity never seen in England. I’d not expected the sun to be so blinding, the sky so cerulean, the sea so calm. For the first time I fully comprehended the veracity of the Provencal works of the Impressionists.”
After studying social work at the London School of Economics (LSE), Shalvi made Aliyah, settling in Jerusalem in November 1949. She recalls a period when everyone walked around confused, unsure whether the street they were on was called Queen Melisanda or Heleni Ha-Malka. In neighborhoods like Talbiye, Katamon, and Baka—where I live now, with all modern conveniences–the streets had no names, the houses had had only plot numbers, and no one had telephones at home. In her first year in the country, she was seduced by her landlord who forced her to sleep with him when his pregnant wife was out of the house; “today,” she writes, “we’d call it rape.” Shalvi describes several men she dated as a young single woman in Jerusalem, though she never explains how she overcame the sense of unattractiveness that haunted her as a child: “My bust was too small, my hips too broad. Even had my mirror not reflected the reality… many wounding comments on my appearance… combined to instil in me both an overwhelming sense of my own inadequacy and a comparable need to compensate. Such compensation might be accomplished by academic achievement.” Surely her academic achievement was responsible for some of her confidence, but is still hard to understand where she mustered the courage to pursue and then propose marriage to the handsome young banker named Moshe whom she fell in love with when she first sighted him at a 25th anniversary party for the Hebrew University. The couple set off to Paris on their honeymoon, where they bought baguettes and cheap plates and cutlery so that they could eat in their hotel room, since Moshe kept strictly kosher. “It was our first experience of keeping house together. We made abundant and blissful use of the big brass bed. We were inordinately happy. The week in Paris proved an auspicious beginning to over 60 years of compatibility and compassionate companionship.” Moshe took pride in Shalvi’s professional accomplishments and always encouraged her to excel, never feeling threatened by her achievements. He was, in every sense, just as feminist as she.
Shalvi became pregnant soon after their marriage, and she went on to have six children in fifteen years, the fulfillment of a childhood dream: “My conception of a happy family was undoubtedly inspired by the numerous books I read that portrayed the adventures of siblings engaged in a series of fascinating activities… Parents seldom intervened. Indeed, they were largely absent or seldom referred to… I envied these fictional families and perhaps unconsciously longed to repplicate them in my own adulthood.” Her first pregnancy in 1951 was during a period of rationing, when pregnant women were allocated two fresh eggs a week, but she felt blissfully happy and healthy. On a visit to London she bought a book about natural childbirth and taught herself its precepts, shocking the doctors when she refused medication during labor: “It seems I was Israel’s pioneer of natural childbirth,” she muses. Her labor pangs began during an English department study session at her apartment, where members of the faculty were gathered to read Blake, and throughout her children’s early years, she and her husband remained intensely engaged in their respective professions.
Shalvi’s reflections on working motherhood are brave, candid, and –surely not just for me—deeply inspiring. She acknowledges that she was not present for her children nearly as much as they needed or wanted her to be, but she is proud of the people her children became: “I was not a source of the loving individual attention every child desires and needs. Frustrated, they sought other sources of attention and affection – friends, lovers, and eventually spouses. Today my children reproach me for my neglect but I take a certain degree of (cold) comfort in the fact that they’ve learnt from their own negative experience and that they, in contrast to me, are not only model parents but equally dedicated grandparents.” How refreshing that Shalvi can writing so openly about her inadequacies as a mother, while also appreciating that there is no one right way to parent; the decisions that leave us feeling most uneasy can prove surprisingly salutary.
In one of the more private and painful moments in this memoir, Shalvi reflects on an illegal abortion she underwent in 1950s Jerusalem. Shalvi became pregnant while her older children had mumps, and her doctor informed her she had to terminate the pregnancy because infection with mumps could result in brain damage in the embryo. Shalvi reluctantly and ambivalently consented. She continues to be plagued by what she underwent in the back room of the doctor’s house: “I never told Moshe about the abortion. I fact, I told nobody. I have never spoken of it. Yet similarly, I have never forgotten it. Though I gave birth with my customary ease to three additional blessedly healthy, carefully planned, children, the thought of that unborn child still plagues me. Was it a girl or a boy? Fair-haired like Micha or dark like Ditza? As placid as Hephziba or wild, like Benzi? And would it indeed have been in some way abnormal, or might it, despite our fears, have proved no leass healthy than its siblings? The questions can never be answered; the regret and guilt never fully assuaged.” Decades later Shalvi would go on to fight for increased awareness of women’s medical and psychological needs.
Shalvi learned her compassion and her concern for others from her own life experiences. When she birthed her first son, her roommate in the maternity ward of the Anglican school where Hadassah Hospital was then housed was a gaunt Kurdish woman who had just given birth to her seventh child, and had no visitors. The woman lay there miserable as all the members of the English department took their turns visiting and congratulating Alice on the birth of her firstborn: “I learned a great deal through this pathetic woman and her experience, of the overriding importance in some cultures of bearing sons, of the lowly status of females…of the contempt in which new immigrants from the Arab countries were held by the European veterans.” Shalvi went on to become instrumental in founding a “Women’s Kitchen” in a poor neighborhood in Katamon, a clubhouse for women immigrants from Arab lands.
Though she had made Aliyah with a degree in social work from LSE, Shalvi was unable to find work in her field. Instead she landed a job teaching in the English department at Hebrew University, then housed at Terra Sancta right near her home; among her students were the young Yehuda Amichai, Dan Pagis, and Dahlia Ravikovitch, who became some of Israel’s most famous and celebrated poets. Nearly two decades later, when her youngest child was a toddler, she accepted an offer to found the English Department at Beersheba. Four years later, the position of university dean became vacant. “Few of the men (needless to say they were all men) whose names were mentioned [as candidates] had what I considered the necessary qualifications.” And so Shalvi submitted her candidacy. Here, as throughout this memoir, Shalvi does not come across as arrogant or brash. On the contrary, she had a realistic sense of her own abilities and a supportive husband always at her back, and she was undaunted by the possibility of failure. “But you’re a woman!” she was told by the humanities dean. “You should be ashamed of yourself,” said the incumbent she hoped to replace. She was accused of “blantant lobbying” and “shameless self-promotion,” and she did not get the job. But for Shalvi, each failure, like each success, was a learning opportunity. “My humiliating experience led to a profound change in my perception of gender equality in Israel.”
Shalvi went on to devote herself tirelessly to advancing the status of women in all sectors of Israeli society throughout the 1980s and 1990s. She served on the Namir Commission to propose legislation and administrative changes designed to improve the social, economic, and political status of women. She worked with religious feminists to campaign on behalf of agunot, women whose husbands were missing, and mesuravot get, women refused divorce. She was instrumental in founding the Israel Women’s Network, a non-partisan organization to advance women’s status. She organized an international conference of women writers in 1986 to raise the self-esteem of Israeli women authors, hosting such luminaries as Grace Paley and Marilyn French. She persuaded the Head of Television at the Israel Broadcasting Authority to begin designing programs for women, of which there were none. She spoke on panels with Palestinian women, searching for common ground. She was involved in a six-month in-depth investigation of human trafficking and forced prostitution. She helped raise awareness about women’s health issues, founding an information hotline that referred women to sensitive and sympathetic doctors. Just recently, when I called the national hotline of my health clinic and listened to the menu of dialing option, I was told for the first time that I could press “5” if I wanted to speak to a doctor or nurse about pregnancy or childbirth; I have no doubt that Alice Shalvi is responsible, albeit indirectly, for this development.
And yet in spite of all her work on the national level, in Jerusalem Shalvi is perhaps best known for her tenure as principal of Pelech, a high school founded in the 1960s for ultra-Orthodox girls. From its earliest days, Talmud was part of the compulsory curriculum at Pelech. (The name of the school means spindle, and is spoken derogatorily by a misogynist sage in the Talmud who contends that “Women’s wisdom is solely in the spindle.”) Shalvi first became involved in Pelech as a parent – her eldest daughter Ditza, who was unhappy in her Orthodox high school, asked her parents to transfer to the Pelech High School for Haredi Girls, as it was then known. Uneasy with the idea of sending her daughter to such a religious school, Alice climbed up Mount Zion—where the school was then housed—to check it out. She engaged one of the students in conversation, and discovered that this ultra-Orthodox girl was working on a paper on Christian symbols in the novels of Graham Green. “Christian? Graham Green? At a haredi school? This openness was beyond belief. After that I had no objections to Ditza transferring to Pelech.”
In 1974, when Ditza was still enrolled, the founders of the school announced their intention to close it down – they were uncomfortable with the “infiltration” of modern Orthodox families. One day shortly thereafter, during a visit from the Ministry of Education, the principal was asked whom the ministry should be in future contact with on matters regarding the school. Without a moment’s pause, the principal told him to be in touch with Professor Shalvi – and thus to her total surprise, Shalvi became the school’s new principal. Though the school was already catering to a more enlightened demographic, Shalvi found that her religious progressivism was often at odds with the school’s ethos; in her new role, she had to put away her elegant pants suits and wear long skirts instead, though she was never able to bring herself to cover her hair. When she tried to advocate for replicating the American bat mitzvah program she had witnessed on a recent trip to the US; one of the male Jewish studies teachers caustically replied, “In an orchestra, when the violinist plays the notes composed for the violin and the trumpeter plays the notes composed for the trumpets, there is harmony. But when the violins play the trumpets’ notes and the trumpets play the notes of the violists there is discord.” Chastened, Shalvi writes that she “learned never again to express my heretical views on the inferior status of women within the confines of Pelech.”
Even so, Shalvi continued to push the envelope in her role as principal – she hired an American woman with an expertise in Talmud to teach a course on Women and Halacha, and she brought in a commanding officer from the IDF to speak to her students about women’s service in the military. Ultimately, her heresy became too much for the school officials to bear, and she felt she had no choice but to resign so that the school would not lose its accreditation. Still, Shalvi remains inordinately proud of “my girls,” as she refers to her Pelech graduates, one of whom is now her own rabbi. “Surveying how feminism has affected Israeli society, one is compelled to admit that the greatest revolution has occurred in modern Orthodoxy,” she contends. “Not only have the women themselves ‘come a long way’; they have carried their communities in their wake.”
Shalvi was tireless and tenacious in her professional and public roles. In 1990, when she was settling down for what she thought would be a quiet retirement, she was asked to head the Schechter Institute of Jewish Studies, which offered rabbinical training and advanced degrees in Jewish studies. Shalvi agreed and became rector and then president, a decision she later regretted: “The double burden was too heavy for one person to bear, and as I soon learned, I was totally ignorant as to the complexities of the Conservative movement in the US.” Even so, she acknowledges that she has “nothing but happy memories” of her days at Schechter, where she founded Nashim, an academic journal of Jewish feminist studies, and she helped create the Center for Women in Jewish Law.
Reading this memoir, I was struck by the enormous debt of gratitude that I, as a woman in Jerusalem, owe to Shalvi’s trailblazing. When Shalvi pushed for a bat mitzvah program at Pelech, such an idea was unheard of; there is no question that my daughters and their contemporaries will have bat mitzvah ceremonies. When I was pregnant, I had my pick of Lamaze classes to attend (though it was still difficult, in the early 2000s, to find a woman gynecologist). When I wanted to study Talmud on a high level, there was a host of institutions to choose from – some for women alone, and some co-educational. And when I wrote a book about my experiences studying Talmud as a woman, the opening chapter was first published in Nashim, the journal Shalvi founded.
Feminism among religious women in Jerusalem is a funny thing; just recently, I offered a copy of Lilith Magazine to a religiously observant friend my age who swims with me at the pool in the mornings after dropping off her children at school. “A feminist magazine?” she looked at me quizzically. “Sorry, that’s not for me. I’m no feminist,” she said, before heading out to teach history at the university. I wanted to call after her, “You’re not a feminist? How did you get to where you are, if not for the feminists? Why do you think you have childcare for your toddler? Why are you able to work as a mother? How did you get your maternity leave? What kind of historian are you?” But I knew my protests would fall on deaf ears. Her response is a reminder that we still have a long way to go. Alice Shalvi, having completed the memoir she has been writing for two decades, has taught herself to meditate and seems finally to have found tranquility: “No words are needed. No words suffice. Just as two lovers sit side by side in silence, each absorbing each other’s presence, so I sit absorbing and at the same time surrendering myself to the Divine Spirit.” There is more work to be done, but the mantle has been passed to my generation, and to my children. We are so fortunate to have Shalvi as our model, our mentor, our guiding light.
8 thoughts on “The Matron Saint of Israeli Feminism”
I love what you said about daffs. My beloved Uncle Frank made aliya from London about 40 years ago and we used to take him daffodil bulbs to plant in his garden in Ra’anana because he missed them too! The rest of this article is fascinating and inspiring, but the daffodils really resonated with me. Thank you
This is such a beautiful tribute to a remarkable woman.
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