The role of women in Judaism is determined by the Hebrew Bible, the Oral Law (the corpus of rabbinic literature), by custom, and by cultural factors. Although the Hebrew Bible and rabbinic literature mention various female role models, religious law treats women differently in various circumstances. According to a 2017 study by the Pew Research Center, women are slightly more numerous among worldwide Jewish population (52%). Gender has a bearing on familial lines: In traditional Judaism, Jewishness is passed down through the mother, although the father's name is used to describe sons and daughters in the Torah, e. g., "Dinah, daughter of Jacob". The status of Levi is only given to a Jewish male descended patrilineally from Levi; likewise a Kohen descends from Aharon, the first Kohen. A Bat-Kohen or Bat-Levi has that status from her Jewish father with the corresponding HaKohen/HaLevi title. Biblical times Compared to men, relatively few women are mentioned in the Bible by name and role. Those who are mentioned include the Matriarchs Sarah, Rebecca, Rachel, and Leah; Miriam the prophetess; Deborah the Judge; Huldah the prophetess; Abigail, who married David; Rahab; and the Persian Jewish queen Esther. A common phenomenon in the Bible is the pivotal role that women take in subverting man-made power structures. The result is often a more just outcome than what would have taken place under ordinary circumstances. Today, many of them are considered foundational by feminists because of the insights they provide into the lives of Jewish women during those times, albeit as notable examples of women who broke the male dominance of historical documentation of the time compared to the poor documentation of most women's lives. According to Jewish tradition, a covenant was formed between the Israelites and the God of Abraham at Mount Sinai. The Torah relates that both Israelite men and Israelite women were present at Sinai; however, the covenant was worded in such a way that it bound men to act upon its requirements and to ensure that the members of their household (wives, children, and slaves) met these requirements as well. In this sense, the covenant bound women as well, though indirectly. Marriage and family law in biblical times favored men over women. For example, a husband could divorce a wife if he chose to, but a wife could not divorce a husband without his consent. The practice of levirate marriage applied to widows of