חוֹבַת נְשֵׁי וּבְנוֹת הַחֲסִידִים יִחְיוּ לַעֲמוֹד בְּשׁוּרָה רִאשׁוֹנָה בְּכָל מִפְעָל שֶׁל חִזּוּק הַדָּת וְהַיַּהֲדוּת בִּכְלָל, וּבִפְרָט בְּעִנְיַן טַהֲרַת הַמִּשְׁפָּחָה. וַעֲלֵיהֶם לְאַרְגֵּן חֶבְרַת בְּנוֹת הַחֲסִידִים לְחַזֵק כָּל דַרְכֵּי הַחֲסִידִים בְּעִנְיָנֵי הַדְרָכָה וְחִנּוּךְ כְּמוֹ שֶׁהָיָה בְּבָתֵּי הַחֲסִידִים מֵאָז וּמִקֶּדֶם.

It is the duty of chassidic women and girls to stand in the front line of every activity [that seeks] to strengthen the observance of Yiddishkeit1 in general, particularly with regard to taharas hamishpachah (“family purity”). They should organize a society for the daughters of the chassidic brotherhood, whose aim is to buttress all aspects of the chassidic lifestyle with regard to guidance and education, in the age-old tradition of chassidic households.2

Living in This World

This teaching, drawn from a letter that was written as far back as 1936, reflects a trend that was developed and grew under the Rebbe’s leadership — the empowerment of Jewish women. First the Rebbe Rayatz, and then the Rebbe, urged women to emerge from the background of society and to utilize their Divinely-endowed talents. Women were encouraged to work to promote Torah study and a more widespread observance of mitzvos, especially those that are particularly associated with women: kashrus, the laws of family purity, and candle-lighting on the eve of Shabbos and festivals.3

Nevertheless, as the above teaching emphasizes, this mandate was not intended to change a Jewish woman’s self-image. Its intent is to enhance woman’s femininity, allowing it to develop according to the Torah’s vision, rather than encouraging women to mimic men.