I was hesitant to pick up this book because of its publication date (1981). I thought it might be dated but Greenbergs critiques of Jewish tradition and of the womens lib movement are fair, clear-sighted, and relevant. I dont know whether that is because we are still struggling with many of the same issues or because Greenberg is a wise & thoughtful woman. Regardless, this is a good book so far.Greenberg enumerates areas ripe for halakhic adaptation (among other things, mens prerogatve to initiate Jewish divorce and womens limited role and stake in communal prayer and decision-making). She also offers a critique of feminist goals--the movement favors full time paid employment outside the home, but what of women for whom economic and/or personal factors make that impossible? Why not press of equal pay for part time jobs or for integrating women back into the work force after raising families? Why should one type of female achievement be celebrated at the expense of others? As for sexual mores, we should press for equal morality, not equal amorality (17). These concerns are both a snapshot of an era and ongoing community issues. She argues that the status quo, as we inherited it, has not been totally static (49). Halakha can and has changed. Gender stratification is a sociological, not theological.While sharing her development of a feminist consciousness, discussing the importance and sacred role of the mikveh (especially as one of three mitzvahs specific to women), adding her voice to the debates about abortion, and arguing for womens greater responsibility in liturgical life, Greenberg makes an important contribution to both secular and sacred understandings of Jewish feminism.Now I want to re-read Judith Plaiskows Standing Again at Sinai.