Namnah: A Woman “Gaon”

There are many great leaders throughout Jewish history who were given the second name “Gaon”, meaning “genius” in Hebrew. Whether attributed as such due to their massive following of disciples, or from the profoundly original ideas passed onto universally accepted Jewish thought, they remain regarded for their greatness amongst their fellows. Amongst these figures include the Vilna Gaon, Elijah ben Solomon Zalman, from Lithuania, as well as Rabbi Saadia Gaon. The latter was known for his exceptional scholarship, prolific writings, and bold defense of the Torah¹. While the Vilna Gaon was amongst “the greatest” in Europe, Rabbi Saadia Gaon held this title throughout the Middle East in his era, being the first part of the 10th century CE. The final example of a “gaon” is a leader we will turn our focus towards, or rather the daughter of, Rabbi Shmuel Ben Eli, the enlightened eleventh-century Gaon of Baghdad.

Shmuel ben Ali haLevi, also known as Samuel ben Ali ibn al-Dastur was impressively one of the most noteworthy of the twelfth-century Babylonian scholars and the only one of his era whose written works have survived in any significant number². To give some perspective on the magnitude of his greatness, in comparison to his fellows, it is crucial to understand that the Babylonian Talmud is regarded as one of the greatest compositions of religious literature of all time.  A central foundation to Jewish teachings and consisting of over 5,000 pages, this tremendous work was compiled by Rav Ashi, although it continued to be refined over numerous generations. There was much debate surrounding the Torah and its expoundings ever being written down, so as to protect its validity through oral teachings.

As is found in the Gemara, Rabbi Yehudah bar Nachmani (speaking for Rabbi Shimon ben Lakish) explained: “Teachings that were handed down to Moses in writing i.e. scripture – you are not permitted to transmit orally. Teachings that were given to you orally you are not permitted to transmit in writing.”³ In 500-589 CE, the Jewish people underwent such tribulations in Babylonia, the Rabanan Savoroi, or the explainers/sages responsible for this work, were forced to oblige to the demands of their circumstances. This group of scholars included Rabbi Sama, Rabbi Rechumi, Rabbi Aina, and Rabbi Simona⁴. Despite the Babylonian Talmud being, as mentioned, one of the greatest texts in all of religious history, not one of these contributors are regarded as a “gaon”. Also living during the Babylonian era, Shmuel ben Ali haLevi was the gaon. His contributions were unique and went against the grain, which is now attributed to his genius amongst the rest. 

As per Rabbi Petachiah of Regensburg’s description of Namnah, “She [was] an expert in Scripture and Talmud. She [gave] instruction in scripture to young men through a window. She herself is within the building; whilst the disciples are below outside and do not see her.” As the saying goes: the apple doesn’t fall far from the tree. While her father challenged the mainstream ideas of Judaism (which will soon be explained), Namnah too went against the grain by being a female voice in Torah learning. 

Let’s quickly interrupt this saga to introduce yet another “challenger” of her time, Shmuel’s daughter, Namnah, also known as Bat HaLevi, or daughter of the Levi. Regarded as both beautiful and wise, Namnah followed her fathers footsteps in allegiance to the Torah and meticulously gave over its teachings to eager learners⁵. It is known that Namnah lectured to rabbinical students in the yeshiva of her father. As per Rabbi Petachiah of Regensburg’s description of Namnah, “She [was] an expert in Scripture and Talmud. She [gave] instruction in scripture to young men through a window. She herself is within the building; whilst the disciples are below outside and do not see her.”⁶ As the saying goes: the apple doesn’t fall far from the tree. While her father challenged the mainstream ideas of Judaism (which will soon be explained), Namnah too went against the grain by being a female voice in Torah learning. 

In addition to leading the yeshiva in Baghdad for over thirty years, as well as appointing judges throughout Iraq, Iran, and Syria, Shmuel ben Ali haLevi’s Talmudic lectures won the hearts and minds of many. To his thousands of pupils, Shmuel gave over lessons of astrology, and more notably, counter-arguments to the Rambam. Whereas the Rambam’s Shloshah Asar Ikkarim, or Thirteen Principles of Faith, were considered by him incumbent upon every Jew, Shmuel did not agree with a major principle. Principle number thirteen states that techiyat ha-meitim, or the physical resurrection of the dead is a required creedal belief for every Jew. Although the Rambam further explained in the Mishneh Torah, “bodily resurrection is among the core principles of Moshe Rabbeinu, peace be upon him, and there is no rule or cleaving to Jewish regulations for one who does not believe this—but it is reserved for the righteous”, Shmuel ben Eli regarded any possibility of bodies resurrecting as false. 

But again, to shine the spotlight on Namnah, what made her so powerful as a female teacher? I spent many years of my life on stage as a performer. Eventually, when it came time to pursue a degree in university, remaining on that path or “in the spotlight” seemed the most viable option. It took years after concluding that career to realize that there was something deeply validating about audiences, applause, and attention. Many performers, and even teachers/public speakers convince themselves that their intention is purely about the message. Accordingly, they condemn adoration or praise. A previously mentioned Jewish name comes to mind when relating humility to fame: Moshe Rabbeinu. When chosen by Hashem to be His spokesperson, Moshe insisted that he was not fit for the role. After all, as described in the Midrash, Moshe had a speech impediment – he believed, compared to his eloquent brother, Aharon, people would not want to hear from him. The Ran states that Hashem intentionally chose a leader who was not a charismatic speaker to insure that all would recognize that the miracles of the Exodus were brought about not by oratorical talents but rather by Hashem’s will⁷. Hashem chose Moshe so the people’s focus would be on the message, not him. Namnah, too, was able to give over the Torah without her teaching being attributed to an impressive “performance”. Namnah taught l’shem shamayim, or for the sake of heaven, rather than her own ego.

While her father was a leader, even a “gaon”, Namnah led from behind the scenes. Sharing her father’s passion and inability to contain her tremendous Torah insights, she did not only teach – she taught men. I would like to believe that Namnah inherited tremendous intelligence from her father, who despite being a “challenger” in Jewish, gained thousands of loyal disciples. In their actions, neither she, nor her father were intentionally being rebellious. Rather, due to their devout commitment to seeking and providing truth – even if in controversial ways – they were both greatly accepted. Not only were they accepted, but they were given the titles “gaon”, and Bat HaLevi, daughter of Levi. The tribe of Levi has always been known as our nation’s teachers. Namnah’s ancestors gave over the Torah to others, and receiving their gift, she is remembered as “the daughter of the teachers”. 

1. 2000 Years of Jewish History (Rabbi Chaim Schloss, Feldheim Publishers, 2002), pp. 47–52. ↩︎
2. “Samuel ben Ali | Encyclopedia.com”  ↩︎
3. Gittin 60b ↩︎
4. David Weiss Halivni ‘The Formation of the Babylonian Talmud’ pg. 6 ↩︎
5. Novick, Leah. “The Peaceful Maccabee.” Ritualwell, December 24, 2024.  ↩︎
6. Berman, R. C. (n.d.). Eight lights of chanukah – eight plus one remarkable Jewish women. ↩︎
7. Derashot HaRan 5 ↩︎