The Jewish Transcript, May 1934, p.29.
The Great Depression challenged traditional gender roles for many women. Some were pulled into the labor market as unemployment destabilized the bread-winner status of men and broke apart families. Others were pushed out of jobs when employers decided to save them for men. As poverty escalated, many women took on new roles in their communities, some drawn into philanthropic work, others into political activism. Meanwhile, celebrities like Eleanor Roosevelt and Amelia Earhart demonstrated new models of womanhood.
How did Jewish women in Seattle negotiate the Great Depression? An investigation of the Seattle Jewish Transcript from 1933 until 1938 offers some indications. The weekly newspaper, which had served the community since 1924 and continues to serve it today, reveals stories of women balancing roles in the home and community and also balancing cultural expectations. Jewish women demonstrated great strength and spirit while struggling with their desire to assimilate and integrate into the mainstream community.
The Jewish Transcript had been founded in 1924. Publisher Herman Horowitz declared in the first issue that its purpose was to “advocate the highest ideals of Judaism, linked with the most strenuous Americanism.” The dual agenda remained evident in the 1930s.The newspaper emphasized that cultural inheritance was the most significant means of survival for Jewish women. By instilling Jewish ideals, women understood they could preserve their traditions and values, allowing for their faith and culture to survive for future generations. However, in order to earn the respect of their peers and gain acceptance into mainstream society, women needed an education. In the October 1937 issue of the Jewish Transcript, education was mentioned as the defensive tactic that would help to protect oneself against anti-Semitic hostility: “an education for young women allows for an interest in Jewish affairs in a world of strife and hardships so that she would be armed with the only ammunition a Jew possess: knowledge.” Knowledge provided the tools to defend themselves in a community faced with Anti-Semitism. Education gave women influence and respect while also guiding them to the pathway of assimilation.
The Jewish Transcript, November 1934, p.34.
The newspaper largely reinforced traditional images of women as wives and mothers, while also emphasizing the importance of education, up to a point. Young men went to college, found jobs and married. Young women who chose to attend college often were encouraged to leave school to become housewives and mothers. The Jewish Transcript reported how cupid cut short many Jewish women’s educations at the University.  A well-educated and cultured woman continued with her studies until the day she found a husband and for that reason, many women did not graduate college. Marriage presented a double standard as unmarried men were regarded positively as bachelors and unmarried women were viewed negatively as spinsters. Mothers wanted their daughters to marry early, their sons to marry late in life. In a April 1935 issue, Transcript columnist Gertrude Berg comments “ a girl who reaches the age of 25 and is still unmarried is bewildered if not open, then at least in the mother’s secret heart, while the boy who is married at age 25 is pitied”.  She added that “a son was an economic asset to his parents while a daughter was a liability, another mouth to feed, until marriage of course.”
Like many community newspapers in the 1930s, the Transcript published few stories about poverty or even about working class Jewish families. The social pages, advice articles, and lists of clubs and activities catered mostly to the prominent and socially active members of the community. Parties and dances gave much needed relief to the Jewish community during the Depression era. The Personal and Social pages of the Jewish Transcript burst with news of parties for every occasion. Planning and arranging these events was part of middle-class Jewish women’s identity. Whether it was dining with out of town guests or a dinner party, women took their responsibilities seriously. In the May 1934 Social and Personal Events section of Jewish Transcript the details of a soiree were described as “Tall vases filled with blue delphinium against a backdrop of ivory. The hostess and her honored guests all delightfully smart in long, pretty frocks; Mrs. Silver’s in black lace and Mrs. De Lue in black chiffon.” Vacations abroad gave another reason for a dinner party and for a column in the newspaper. According to the Jewish Transcript “For the pleasure of Judge Samuel R. Stern, who left Saturday on a world tour, Mr. and Mrs. Albert Weinberg were hosts at a delightful Valentines dinner party at their home on Tuesday of last week. Ten guests enjoyed their hospitality.”  These gatherings exhibited the good taste and respectability of Jewish society and the Jewish Transcript celebrated evidence of Jewish status and acceptance in elite social circles.
The Jewish Transcript, November 1934, p.37.
Social clubs gave Jewish women a new independence and much needed freedom from their home. However with anti-Semitism being at its peak during the 1930’s, most social clubs imposed restrictions and quotas on Jews. Most local country clubs, athletic clubs, and women's clubs barred Jews and other minorities from joining, but the Jewish community hosted a wide array of parallel organizations. Through these opportunities, Jewish women developed their social networks, embraced their womanhood, and found admission into “good society”.
The social life of younger women was also well publicized in the Transcript, which featured news of popularity contests and beauty competitions for young, single women including the “Queen of the Purim festival”, “Miss Popularity” and “Miss B’nai B’rith”. Judging these events were local bachelors, giving an opportunity for the matchmakers of the community to perform their magic and set up single Jewish men and women. Describing the beauty queen’s performance, the Jewish Transcript reported “the shy, beauteous misses passing before the expert eyes of the somewhat flustered judges. Followed by a hurried consultation, the judges chose Helen Poplack, a 21 year old dark, slim University of Washington honors graduate. Her statistics were: weight 121 pounds, height 5’4” with black wavy hair, brown eyes, broad, friendly smile and sparkling white teeth”. According to the Jewish Transcript, the only requirements for beauty contestants were a bathing suit and a smile. Local Jewish auxiliaries and non-profits hosted these events. By adding a beauty competition to their agenda, the groups increased attendance and raised additional funds for philanthropic activities.
The Jewish Transcript, Arpil 1933, p.35.
Femininity, style, and beauty were the focus of many women. Images from Hollywood and motion pictures romanticized the Anglo-Saxon female, depicting blonde hair and fair skin as the standard of beauty. Hollywood rarely if ever portrayed their leading ladies as dark haired, olive skinned, ethnic beauties. Aspiring to be like the storybook blonde, Jewish women dyed their hair, indulged in the newest beauty products, wore the latest fashions and followed the advice of experts. For example, a front page commentary in the Jewish Transcript quoted the ambassadress of beauty, Madame Rubenstein, as arguing that, “Jewish women should curb their appetites to keep their beauty and not allow themselves to get flabby. They should control their appetites. They like good food and eat a lot of it”.
The Transcript advice columns modeled a traditional understanding that young women should first of all aspire to be good mothers. According to the October 1937 issue, “The Jewish girl of the 1930’s was the future Jewish wife and mother and it is she who would mold and influence her children’s lives”. The value and significance of a good education stemmed from thousands of years of traditional teachings in Judaism. A September 1933 article titled “Mother’s Duty” argues “The Jewish woman since the earliest periods of our history has taken upon herself the task of bringing up the children. It was always the mother who saw to it that her young boy or girl should be taken to Hebrew school at the proper age, and it was she who looked after his welfare day by day.”  Advice columns also advocated the virtues of staying home to raise children, volunteering in classrooms and attending PTA meetings.  Mothers wanted a good life for their children and placed a high value on education. Thus as the overseers, they were confident that their children would succeed in life.
Fathers were not expected to take an active role with their children’s secular or religious education beyond an occasional appearance at school. On these nights, the mothers of the PTA would provide an evening of entertainment for the men of honor, the fathers. In an article titled “Dad’s Night at Talmud Torah”, the Jewish Transcript reported that it was the father who not only paid the bills throughout the year but was also to be treated as “King for the night” at school.  Gender roles as depicted in the Transcript made fathers the sole breadwinners for their families, while the mother’s responsibilities were in the homes and with the children.
The Jewish Transcript, May 1, 1935, p.1.
The newspaper featured articles that criticized women who chose careers outside the home. Mrs. Ida Hill, founder and first President of the Oakland Council of Jewish Women, provided stern recommendations to the women of the Jewish community to forgo the opportunity to have a career. In an article addressing the Council of Jewish Women in Seattle, the Jewish Transcript, reported “She may be a globetrotter, a club woman, lecturer and a woman who does things, but Mrs. Ida E. Hill still believes that although the fair sex doesn’t stop wearing trousers, even in the modern world, no woman should give up her home for a career” therefore reinforcing the opinions that the mother’s job was to nurture and parent their children and in turn, they would teach their children the importance of good values, traditions and gender roles. Jewish women should be housewives and mothers first, career women second.
The Jewish mother who chose to return to school was told to balance her education with her home life. A good example of this was in a May 1935 article: “A doctor’s wife, who, 23 years ago graduated from Columbia University, received her diploma from the University of Washington law school. She has ended two years of study in law tomes, attending classes in the morning, studying in the law library in the afternoon while in between times, running her household and taking care of her four year- old son.” 
The newspaper did occasionally profile women who broke the stereotypical image of the female of the 1930’s by choosing to be career women instead of full time housewives, but the tone was often patronizing. Regardless of their achievement as the only female graduates in their law class or starting up their own medical practice, their identities as serious career women were constantly feminized in a male dominated world. For example, according to the Jewish Transcript, “Bonita Jaffe, an attractive, brown eyed 19 year old was one of 2 female pre-med students at the University of Washington; and believe it or not, she delights in spending long hours in the laboratory while other coeds are canoeing”.
Another article describes Flora Rosenthal as one of only seven women to graduate law school from the University of Washington in 1937 and the only Jewish woman to practice at a Seattle law firm. She is “the pretty, blonde, brown eyed graduate, who is an accomplished pianist, knows shorthand and can type as fast as one can dictate”. One of only two female eye specialists in Seattle, the Jewish Transcript described Dr. Hanna Kosterliz as “the modest, brown-eyed Doctor who opened up her own practice in Seattle.” and “Marian Closser, a trim, fair haired young woman of 31 who worked her way up from 10 years as a stenographer to one of the leading figures in her field. In 1933 she was also the only woman delegate at Chicago’s National Association of Health and Accident Managers convention”. These are examples of women who took the unconventional paths towards personal growth and independence, only to be marginalized and feminized by society.
Jewish Transcript, April 1935, p.1.
On the other hand, the newspaper celebrated women’s involvement in philanthropic activities, which was long supported by Jewish law and custom and further encouraged by the economic hardships and world events of the 1930s. The Hebrew term “Tikun Olam” (to repair the world) taught charity and social justice. Women joined Hadassah and the Jewish Junior League, organizations formed to raise money and awareness for both Jews in the United States and overseas. Women led the drive by boycotting goods from Germany, raising money for the endowment of hospitals and organizing clothing drives for the homeless. They joined the Emma Lazarus Society, an organization that raised money for citizenship lessons, scholarships and social services. Women also joined auxiliaries of the Anti-Defamation League of B’nai B’rith. Its mission to “stop the defamation of the Jewish people and secure justice and fair treatment to all”  gave the Jewish community the tools to fight for civil rights for both Jews and all people.
The Hebrew Ladies Free Loan Society was founded to offer interest-free loans to Jewish merchants to help them become established in the retail business community. Most small Jewish immigrant businesses could not otherwise obtain loans from commercial banks. This financing practice was based on biblical principles, and also helped to combat prevailing anti-Semitism by demonstrating that Jews were not usurers and that they ensured the wellbeing of their own people. The nature of the loans changed over time from small business loans to aid for widows and children. The Hebrew Ladies Free Loan society founded on the principals and the laws from of Old Testament, given in Exodus 22:24: “If you lend money to my people, to the poor among you, do not act toward them as a creditor, exact no interest from them.” Philanthropic responsibilities proved important as Jewish women demonstrated their concern and care for all communities, both Jewish and non-Jewish alike. Jewish women converted their love of social justice into action and created another opportunity to integrate into the Jewish community and embrace the community at large.
The Jewish Transcript provides a selective view of women’s lives and commitments in the 1930s, leaving out working class women and saying relatively little about those women who challenged traditional gender norms either through career choices or by joining radical causes and taking political leadership roles. But we do get a clear sense of how this important newspaper wanted women to behave and of how it celebrated women as essential in the building and preservation of the Jewish community. As mothers and housewives, they were the towers of strength in their homes. As beauty queens, proud of their identities, they strove to assimilate in a world that viewed beauty different from their own. As college graduates and professionals, they excelled as they competed to define themselves as professional women in jobs normally reserved for “men only.” And finally as activists, integrating their love and respect for religion, social justice and community, they worked tirelessly to make a difference in the world.Copyright (c) 2014, Pamela Schwartz
 “Mother’s Praise Hebrew School Learning,” The Jewish Transcript, Oct. 3, 1937
 “Only Woman Delegate to Chicago Conclave,” The Jewish Transcript, June 16, 1933
 Berg, Gertrude, “A Marginal Note,” The Jewish Transcript, April 3, 1935
 Berg, Gertrude, “A Marginal Note,” The Jewish Transcript, April 3, 1935
 “Social Engagements,” The Jewish Transcript, May, 1934
 “Social Engagements,” The Jewish Transcript, Feb. 21, 1934
 “They Seek Title,” The Jewish Transcript, June 14, 1933
 “Beauties to Parade at B.B. Picnic,” The Jewish Transcript, Aug. 4, 1936
 “Jewish Women Should Curb Their Appetites,” The Jewish Transcript, May 19, 1933
 “Mother’s Duty,” The Jewish Transcript, Sept. 1933
 “Mother’s Duty,” The Jewish Transcript, Sept 1933
 “Dad’s to be School Guests,” The Jewish Transcript, Oct. 3, 1937
 “Don’t Give Up Home for Career, Advise of Visiting Woman’s Leader,” The Jewish Transcript, Sept. 1933
 “Mother of Three, Doctor’s Wife, Wins Law Degree at UW,” The Jewish Transcript, May 1935
 “Jewish Student at UW Wants to be Vancouver’s Only Woman Doctor”, The Jewish Transcript, May 1934
 “Pretty Flora Rosenthal Made Lawyer in Dad’s Court, The Jewish Transcript, Aug. 2. 1937
 “Modest Brown-Eyed Dr. Hanna Kosterliz,” The Jewish Transcript, March 3, 1937
 “Only Woman Delegate to Chicago Conclave,” The Jewish Transcript, June 16, 1933
 American Jewish Committee, “American Jewish Year Book”, Philadelphia: The Jewish Publication Society of America, 1919. Print
 “About the Anti-Defamation League,” ADL, http://www.adl.org/about-adl/
 Felberg, Michael, “Lending A Helping Hand”,The Jewish Federations of North America. Web. 7, May 2013
 “A Woman of Valor,” The Old Testament, Proverbs 3:13-18
The Jewish Transcript, Mei 1934, ukurasa wa 29. Mshuko Mkubwa wa Kiuchumi ulishambulia majukumu ya kitamaduni ya jinsia kwa wanawake wengi. Baadhi yao walivutwa kwenye soko la kazi wakati ukosefu wa kazi ulipoharibu hali ya wanaume ya kupata chakula na kuvunja familia. Wengine walifukuzwa kazi wakati waajiri walipoamua kuwahifadhi kwa ajili ya wanaume. Kadiri umaskini ulivyozidi kuongezeka, wanawake wengi walichukua majukumu mapya katika jamii zao, baadhi yao wakijihusisha na kazi za uhisani, wengine katika harakati za kisiasa. Wakati huohuo, watu mashuhuri kama vile Eleanor Roosevelt na Amelia Earhart walionyesha mifano mpya ya wanawake. Wanawake Wayahudi wa Seattle walipambanaje na Mshuko Mkubwa wa Kiuchumi? Uchunguzi wa Seattle Jewish Transcript kutoka 1933 hadi 1938 hutoa baadhi ya dalili. Gazeti hilo la kila wiki, ambalo limekuwa likitumikia jamii tangu mwaka wa 1924 na linaendelea kuitumikia leo, linafunua hadithi za wanawake wakilinganisha majukumu yao nyumbani na katika jamii na pia wakilinganisha matarajio ya kitamaduni. Wanawake wa Kiyahudi walionyesha nguvu na roho kubwa wakati wakipambana na hamu yao ya kuingizwa na kuunganishwa katika jamii kuu. The Jewish Transcript ilianzishwa mwaka wa 1924. "Herman Horowitz, mchapishaji wa gazeti la The New York Times, alisema katika toleo la kwanza kwamba lengo lake lilikuwa ""kuunga mkono mawazo ya juu ya Dini ya Kiyahudi, pamoja na Americanism ya nguvu zaidi,"" na kwamba ""ajenda mbili zilibaki wazi katika miaka ya 1930.""" Kwa kuingiza maadili ya Kiyahudi, wanawake walielewa kwamba wangeweza kuhifadhi mapokeo na maadili yao, na hivyo kuruhusu imani na utamaduni wao uendelee kuishi kwa vizazi vijavyo. Hata hivyo, ili wapate kuheshimiwa na wenzao na kukubaliwa na jamii, wanawake walihitaji elimu. Katika toleo la Oktoba 1937 la Jewish Transcript, elimu ilitajwa kama mbinu ya kujilinda ambayo ingesaidia kujilinda dhidi ya uhasama wa upinzani wa Kiyahudi: elimu kwa wanawake wachanga inaruhusu kupendezwa na mambo ya Kiyahudi katika ulimwengu wa mapigano na ugumu ili awe na silaha pekee ya Kiyahudi: maarifa. Elimu iliwapa wanawake uvutano na heshima huku ikiwaongoza kwenye njia ya kuingizwa. The Jewish Transcript, Novemba 1934, ukurasa wa 34. Gazeti hilo liliongeza sana picha za jadi za wanawake kama wake na mama, huku likikazia umuhimu wa elimu, hadi hatua fulani. Vijana walienda chuo kikuu, wakapata kazi na kuolewa. Wanawake wachanga waliochagua kuhudhuria chuo kikuu mara nyingi walitiwa moyo kuacha shule ili wawe wakazi wa nyumbani na akina mama. The Jewish Transcript iliripoti jinsi Cupid alivyokataza elimu ya wanawake wengi Wayahudi katika Chuo Kikuu. Mwanamke mwenye elimu na utamaduni aliendelea na masomo yake hadi siku alipopata mume na kwa sababu hiyo, wanawake wengi hawakuhitimu chuo kikuu. Ndoa ilitoa kiwango cha mbili kama wanaume wasioolewa walionwa chanya kama wavulana na wanawake wasioolewa walionwa vibaya kama spinsters. Mama walitaka binti zao waolewe mapema, na wana wao waolewe marehemu. "Katika toleo la Aprili 1935, mwandishi wa Transcript Gertrude Berg anasema, ""Msichana ambaye anafikia umri wa miaka 25 na bado hajaolewa ni mshangao ikiwa si wazi, basi angalau katika moyo wa siri wa mama, wakati mvulana ambaye ameolewa akiwa na umri wa miaka 25 ni huruma.""" "Mwanamume alikuwa ""mtu wa thamani kwa wazazi wake, wakati binti alikuwa mzigo, kinywa kingine cha kulisha, hadi ndoa, bila shaka."" - The Transcript, gazeti la habari la Marekani, mwaka wa 1930." Kurasa za kijamii, makala za ushauri, na orodha za vilabu na shughuli ziliwahudumia hasa washiriki mashuhuri na wenye bidii kijamii wa jamii. Sherehe na dansi zilitoa kitulizo kilichohitajiwa sana kwa jumuiya ya Kiyahudi wakati wa kipindi cha Mshuko wa Kiuchumi. Kurasa za Kibinafsi na za Jamii za Nakala ya Kiyahudi zilijaa habari za karamu kwa kila pindi. Kupanga na kupanga matukio hayo kulikuwa sehemu ya utambulisho wa wanawake Wayahudi wa tabaka la kati. Iwe ilikuwa ni kula chakula cha jioni pamoja na wageni kutoka nje ya mji au karamu ya chakula cha jioni, wanawake walichukua madaraka yao kwa uzito. Katika sehemu ya Machi 1934 ya Matukio ya Jamii na ya Kibinafsi ya Jewish Transcript, maelezo ya soiree yalielezewa kama <unk>Vazi refu lililojaa delphinium ya bluu dhidi ya mandhari ya pembe za ndovu. Mkaribishaji na wageni wake wa heshima wote ni wa kuvutia sana katika mavazi marefu, mazuri; Bi Silver ni katika lace nyeusi na Bi De Lue katika chiffon nyeusi. likizo nje ya nchi alitoa sababu nyingine kwa ajili ya chama chakula cha jioni na kwa ajili ya safu katika gazeti. "Kulingana na maandishi ya Kiyahudi, kwa furaha ya Jaji Samuel R. Stern, ambaye aliondoka Jumamosi katika ziara ya ulimwengu, Bwana na Bi Albert Weinberg walikuwa wenyeji katika karamu ya chakula cha jioni ya Valentines nyumbani kwao Jumanne ya wiki iliyopita. """ Wageni kumi walifurahia ukaribishaji-wageni wao. <unk> Mikutano hii ilionyesha ladha nzuri na heshima ya jamii ya Kiyahudi na Transcript ya Kiyahudi ilisherehekea ushahidi wa hadhi ya Kiyahudi na kukubalika katika duru za kijamii za wasomi. The Jewish Transcript, Novemba 1934, ukurasa wa 37. Klabu za kijamii ziliwapa wanawake Wayahudi uhuru mpya na uhuru waliohitaji sana kutoka nyumbani kwao. Hata hivyo, wakati upinzani dhidi ya Wayahudi ulipokuwa kwenye kilele chake katika miaka ya 1930, vilabu vingi vya kijamii viliweka vizuizi na viwango kwa Wayahudi. Klabu za nchi, klabu za michezo, na klabu za wanawake zilikataza Wayahudi na watu wengine wachache kujiunga, lakini jumuiya ya Kiyahudi ilikuwa na mashirika mengi ya kuungana. Kupitia fursa hizi, wanawake Wayahudi waliendeleza mitandao yao ya kijamii, wakakubali kuwa wanawake, na kupata uandikishaji katika "jamii nzuri". Maisha ya kijamii ya wanawake wachanga pia yalichapishwa vizuri katika Transcript, ambayo ilionyesha habari za mashindano ya umaarufu na mashindano ya urembo kwa wanawake wachanga, wa pekee ikiwa ni pamoja na <unk>Malkia wa tamasha la Purim<unk>, <unk>PopularMissity<unk> na <unk>Miss B<unk>nai B<unk>rith<unk>. Mahakama ya kifalme iliamua juu ya maadhimisho hayo, na hivyo kuwapa nafasi wafanya-mapatano wa jamii hiyo wafanye uchawi wao na kuanzisha ndoa kati ya wanaume na wanawake Wayahudi wasio na wenzi. Ili kueleza utendaji wa malkia huyo wa urembo, maandishi ya Kiyahudi yaliripoti "mwanamke huyo mwenye haya, mwenye kupendeza alipita mbele ya macho ya wataalamu wa mahakimu waliokuwa na wasiwasi. Baada ya kushauriana kwa haraka, majaji walimchagua Helen Poplack, msichana mwenye umri wa miaka 21 mwenye rangi nyeusi na mwembamba, ambaye amehitimu kwa heshima katika Chuo Kikuu cha Washington. Takwimu zake zilikuwa: uzito wa pauni 121, urefu wa 5 <unk> 4 <unk> na nywele nyeusi za mawimbi, macho ya kahawia, tabasamu pana, ya kirafiki na meno meupe yenye kung'aa <unk>. Kulingana na maandishi ya Kiyahudi, mahitaji pekee kwa washindani wa urembo yalikuwa mavazi ya kuogelea na tabasamu. Mashirika ya kienyeji ya Kiyahudi na mashirika yasiyo ya faida yaliandaa matukio hayo. Kwa kuongeza mashindano ya urembo kwenye ajenda yao, vikundi hivyo viliongeza uhudhuriaji na kukusanya fedha za ziada kwa ajili ya shughuli za uhisani. The Jewish Transcript, Arpil 1933, ukurasa wa 35. Wanawake wengi walikazia fikira urembo, mtindo, na uzuri. Picha kutoka Hollywood na sinema zilionyesha mwanamke wa Anglo-Saxon akiwa na nywele nyeupe na ngozi nyeupe kuwa kiwango cha uzuri. Hollywood mara chache kama milele kuonyeshwa wanawake wao wakuu kama nywele nyeusi, mzeituni ngozi, uzuri kikabila. Kwa kutamani kuwa kama yule mwanamke wa hadithi, wanawake Wayahudi walipaka rangi nywele zao, wakajishughulisha na bidhaa za urembo za kisasa, wakavaa mavazi ya mtindo wa kisasa, na kufuata ushauri wa wataalamu. Kwa mfano, maelezo ya ukurasa wa kwanza katika Jewish Transcript yalimnukuu balozi wa urembo, Madame Rubenstein, akisema kwamba, "Wanawake Wayahudi wanapaswa kuzuia hamu yao ya kula ili kudumisha urembo wao na wasijiruhusu kuwa na uzito. Wanapaswa kudhibiti hamu yao ya kula. Wao hupenda chakula kizuri na hula mengi ya hiyo. Safu za ushauri za Transcript zilionyesha uelewa wa jadi kwamba wanawake wachanga wanapaswa kwanza kabisa kutamani kuwa mama wazuri. "Kulingana na toleo la Oktoba 1937, ""Msichana Myahudi wa miaka ya 1930 alikuwa mke na mama wa baadaye wa Kiyahudi na yeye ndiye ambaye angefanyiza na kuathiri maisha ya watoto wake.""" Thamani na umuhimu wa elimu nzuri ulitokana na maelfu ya miaka ya mafundisho ya kitamaduni katika Dini ya Kiyahudi. "Katika makala ya Septemba 1933, ""Mama's Duty,"" mwanamke Myahudi tangu nyakati za mapema zaidi za historia yetu amechukua jukumu la kulea watoto." Ni mama ambaye daima aliona kwamba mvulana wake au msichana mdogo anapaswa kupelekwa shule ya Kiebrania katika umri unaofaa, na alikuwa yeye ambaye alitazama ustawi wake siku kwa siku. <unk> Safu za ushauri pia zilitetea wema wa kukaa nyumbani kulea watoto, kujitolea katika madarasa na kuhudhuria mikutano ya PTA. Mama walitaka watoto wao wawe na maisha mazuri na walipendezwa sana na elimu. Kwa hiyo, wakiwa waangalizi, walikuwa na uhakika kwamba watoto wao wangefanikiwa maishani. Mababu hawakutarajiwa kuchukua jukumu la kazi na elimu ya kidini au kidini ya watoto wao zaidi ya kuonekana mara kwa mara shuleni. Katika siku za jioni, mama wa PTA waliandaa jioni ya burudani kwa wanaume wa heshima, baba. Katika makala yenye kichwa "Usiku wa Baba katika Talmud Torah", Jewish Transcript iliripoti kwamba baba ndiye ambaye si tu alilipa bili kwa mwaka mzima bali pia alipaswa kutibiwa kama "Mfalme wa usiku" shuleni. Majukumu ya jinsia kama yalivyoonyeshwa katika Transcript yalifanya baba kuwa wazalishaji pekee wa familia zao, wakati majukumu ya mama yalikuwa nyumbani na na watoto. The Jewish Transcript, Mei 1, 1935, ukurasa wa 1. Gazeti hilo lilichapisha makala zilizokosoa wanawake waliochagua kazi nje ya nyumba. Ida Hill, mwanzilishi na Rais wa kwanza wa Halmashauri ya Oakland ya Wanawake wa Kiyahudi, aliwapa wanawake wa jamii ya Kiyahudi mapendekezo makali ya kuachana na fursa ya kuwa na kazi. "Katika makala yake kwa Baraza la Wanawake wa Kiyahudi huko Seattle, Jewish Transcript iliripoti: ""Huenda awe ni msafiri wa dunia, mwanamke wa klabu, mhadhiri na mwanamke anayefanya mambo, lakini Bi Ida E. Hill bado anaamini kwamba ingawa jinsia ya haki haiachi kuvaa suruali, hata katika ulimwengu wa kisasa, hakuna mwanamke anayepaswa kuacha nyumba yake kwa kazi, kwa hivyo kuimarisha maoni kwamba kazi ya mama ilikuwa kulea na kuwa mzazi wa watoto wao na kwa upande wao, wangewafundisha watoto wao umuhimu wa maadili mazuri, mila na majukumu ya jinsia.""" Wanawake wa Kiyahudi wanapaswa kuwa wakazi wa nyumbani na mama kwanza, wanawake wa kazi ya pili. Mama huyo Myahudi aliyechagua kurudi shuleni aliambiwa alinganishe elimu yake na maisha yake ya nyumbani. "Mfano mzuri wa hili ulikuwa katika makala ya Mei 1935: ""Mke wa daktari, ambaye miaka 23 iliyopita alihitimu kutoka Chuo Kikuu cha Columbia, alipokea diploma yake kutoka Chuo Kikuu cha Washington shule ya sheria." "Alikuwa amesoma katika maktaba ya sheria asubuhi na kusoma katika maktaba ya sheria alasiri wakati wa wakati, akifanya kazi za nyumbani na kumtunza mwanawe wa miaka minne. ""Habari hiyo mara kwa mara ilionyesha wanawake ambao walivunja picha ya kawaida ya wanawake wa miaka ya 1930 kwa kuchagua kuwa wanawake wa kazi badala ya wanawake wa nyumbani wa wakati wote." Bila kujali mafanikio yao kama wanawake pekee waliohitimu katika darasa lao la sheria au kuanzisha mazoezi yao ya matibabu, utambulisho wao kama wanawake wa kazi mbaya ulipendekezwa daima katika ulimwengu uliodhibitiwa na wanaume. "Kwa mfano, kulingana na maandishi ya Kiyahudi, ""Bonita Jaffe, msichana mwenye kuvutia, mwenye macho ya kahawia mwenye umri wa miaka 19 alikuwa mmoja wa wanafunzi wawili wa wanawake wa kabla ya matibabu katika Chuo Kikuu cha Washington; na amini au la, yeye hufurahia kutumia masaa marefu katika maabara wakati wanafunzi wengine wanaendesha mtumbwi.""" "Mwanamke huyo aliitwa Flora Rosenthal, na alikuwa mmoja wa wanawake saba tu waliohitimu katika chuo kikuu cha sheria cha Washington mwaka 1937 na mwanamke pekee wa Kiyahudi kufanya kazi katika kampuni ya sheria ya Seattle.""" Yeye ni <unk>msichana mrembo, mwenye macho ya kahawia, ambaye ni mwanamuziki wa piano mwenye ustadi, anajua maandishi mafupi na anaweza kuandika haraka kama mtu anaweza kuamuru<unk>. "Mmoja wa wataalamu wawili wa macho wa kike huko Seattle, The Jewish Transcript, alielezea Dk Hanna Kosterlitz kama ""Daktari mwenye macho ya kahawia ambaye alifungua mazoezi yake mwenyewe huko Seattle"" na ""Marian Closser, mwanamke mchanga mwenye nywele nyeupe mwenye umri wa miaka 31 ambaye alifanya kazi yake kutoka miaka 10 kama stenographer hadi mmoja wa watu mashuhuri katika uwanja wake.""" Mwaka 1933 alikuwa mjumbe wa pekee wa wanawake katika Mkutano wa Chama cha Kitaifa cha Usalama na Wasimamizi wa Ajali huko Chicago. Hizi ni mifano ya wanawake ambao walichukua njia zisizo za kawaida kuelekea ukuaji wa kibinafsi na uhuru, tu kuwa marginalized na feminized na jamii. Jewish Transcript, Aprili 1935, ukurasa wa 1. Kwa upande mwingine, gazeti hilo lilisherehekea ushiriki wa wanawake katika shughuli za hisani, ambazo kwa muda mrefu ziliungwa mkono na sheria na desturi za Kiyahudi na kuchochewa zaidi na ugumu wa kiuchumi na matukio ya ulimwengu ya miaka ya 1930. Neno la Kiebrania <unk>Tikun Olam<unk> (kurekebisha ulimwengu) lilifundisha upendo na haki ya kijamii. Wanawake waliungana na Hadassah na Ligi ya Vijana ya Kiyahudi, mashirika yaliyoundwa kukusanya pesa na ufahamu kwa Wayahudi wote nchini Marekani na nje ya nchi. Wanawake waliongoza kampeni hiyo kwa kupiga marufuku bidhaa kutoka Ujerumani, kukusanya pesa kwa ajili ya hospitali na kuandaa misaada ya nguo kwa ajili ya watu wasio na makao. Alianzisha shirika la Emma Lazarus Society, ambalo lilijitolea kutoa masomo ya uraia, masomo ya masomo na huduma za kijamii. Wanawake pia walijiunga na wasaidizi wa Ligi ya Kupinga Uharibifu wa Bnai Brith. Ujumbe wake wa "kukomesha uchongezi wa watu wa Kiyahudi na kuhakikisha haki na matibabu ya haki kwa wote" ulitoa jamii ya Kiyahudi zana za kupigania haki za kiraia kwa Wayahudi na watu wote. Shirika la Hebrew Ladies Free Loan Society lilianzishwa ili kutoa mikopo isiyo na riba kwa wafanyabiashara Wayahudi ili kuwasaidia kuanzishwa katika jamii ya biashara ya rejareja. Biashara nyingi ndogo za wahamiaji Wayahudi hazingeweza kupata mikopo kutoka kwa benki za kibiashara. Utaratibu huu wa kifedha ulikuwa umejengwa juu ya kanuni za Biblia, na pia ulisaidia kupambana na upinzani wa Kiyahudi uliokuwa ukitawala kwa kuonyesha kwamba Wayahudi hawakuwa wakopeshaji na kwamba walihakikisha ustawi wa watu wao wenyewe. Hali ya mikopo ilibadilika kwa muda kutoka mikopo ya biashara ndogo hadi msaada kwa wajane na watoto. "Hii ni kwa sababu ya kanuni za Agano la Kale, kama ilivyotajwa katika Kutoka 22:24: ""Ukiwakopesha watu wangu, maskini miongoni mwenu, usitende kama mkopeshaji, wala usiwape riba."" - Waebrania 5:21; Mathayo 24:24, 25; Mathayo 24:24, 25." Wanawake wa Kiyahudi walifanya mapenzi yao ya haki ya kijamii kuwa vitendo na kuunda fursa nyingine ya kuunganishwa katika jamii ya Kiyahudi na kuwakumbatia jamii kwa ujumla. The Jewish Transcript hutoa mtazamo wa kuchagua wa maisha ya wanawake na ahadi katika miaka ya 1930, akiacha wanawake wa darasa la kazi na kusema kidogo kuhusu wanawake hao ambao walipinga kanuni za jadi za jinsia ama kwa kuchagua kazi au kwa kujiunga na sababu za kikali na kuchukua majukumu ya uongozi wa kisiasa. "Lakini tunapata hisia wazi ya jinsi gazeti hili muhimu lilivyotaka wanawake wajiendeshe na jinsi lilivyosherehekea wanawake kama muhimu katika ujenzi na uhifadhi wa jamii ya Kiyahudi. """ Wakiwa mama na wakazi wa nyumbani, walikuwa ngome za nguvu katika nyumba zao. Kama malkia wa urembo, wakijivunia utambulisho wao, walijitahidi kujipatanisha na ulimwengu uliotazama uzuri tofauti na wao. "Wanawake wa zamani walifanya kazi kwa bidii na kwa bidii, wakijitahidi kuwa ""wanawake wa kawaida"" katika kazi ambazo kwa kawaida zilikuwa zimewekwa kwa wanaume tu, na hatimaye kama wanaharakati, walifanya kazi bila kuchoka ili kufanya tofauti katika ulimwengu. ""Mama"" (C) 2014: Pamela Schwartz, ""Mama"" (Mama) ""Mama"" (Mama) ""Mama"" (Mama) ""Mama"" (Mama) ""Mama"" (Mama) ""Mama" "Picnic, The Jewish Transcript, Aug. 4, 1936: ""Jewish Women Should Curb Their Appetites,"" The Jewish Transcript, Sept. 19, 1933: ""Mother's Duty,"" The Jewish Transcript, Sept. 3, 1933: ""Mama wa watoto watatu, mke wa daktari, anafaulu katika sheria katika Chuo Kikuu cha Washington,"" The Jewish Transcript, Aug. 3, 1933: ""Jewish Woman at UW Wants to be a student of the law,"" The Jewish Transcript, Sept. 3, 1937: ""Don't give up home for a career, advise of visiting woman's leader,"" The Jewish Transcript, Sept. 3, 1933: ""Mother of three, doctor's wife, wins law degree at UW,"" The Jewish Transcript, Aug. 2, 1934." "Hana Kosterlitz, ""The Jewish Transcript,"" Machi 3, 1937; ""The Jewish Transcript,"" Juni 16, 1933; ""American Jewish Yearbook,"" Philadelphia: The Jewish Publication Society of America, Machi 3, 1937." "Kuhusu ""Ligi ya Kupinga Uharibifu wa Utukufu"" (ADL) na ""Lending a Helping Hand"" (Lending a Helping Hand) na ""The Jewish Federations of North America"" (Jewish Federations of North America) " Mtandao. "Mwanamke mwenye ujasiri, ""The Old Testament, Mithali 3:13-18"