CS: You’re contradicting the Torah. I brought you numerous Torah sources which all say the same thing. You’ve brought a grand total of zero Torah sources that contradict even one thing in any of the numerous Torah sources I cited. Zero, zilch, nada. All I did was cite the Torah and explicit Torah sources. You’re telling us that your bubbe heard a maaisa that somewhere is some rabbonic source that you can’t quote, or done remember where, it says the opposite. Well, I’m challenging you to directly quote <b>verbatim</b> what it says and where it says it. Because you can’t. And the reason you can’t is because it doesn’t exist.
You’ve been influenced by 21st century Western goyishe values. Without those values you wouldn’t have gotten all bent out of shape by simply having the aforementioned Torah sources cited to you.
But, yes, go ahead and bring down specific Torah sources from the Rishonim or Achronim about bina yeseira, women being smarter, or whatever else you think or imagine that they say. I’m not sure why you’re harping on this superior point. No one said anything about being superior. The only point made is that the Torah says women are subservient. And the point was made directly citing numerous Torah sources. It is mentioned directly in the Torah, Chazal and ruled as Halacha by Shulchan Aruch. There are no dissenting or opposing views, period. Nowhere in the Torah or in Torah sources.
Are you similarly bothered when it is mentioned that Yisroelim are subservient to Kohanim?
Bereishus:
טז אֶל־הָֽאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ:
Shulchan Aruch:
אחד האיש ואחד האשה שוין בכבוד ובמורא של אב ואם אלא שהאשה אין בידה לעשות שהיא משועבדת לבעלה לפיכך היא פטורה מכבוד אב ואם בעודה נשואה ואם נתגרשה או נתאלמנה חייבת:
Kibud Av V’Eim is one of the Aseres Hadibros. One of the absolutely core obligations of every Jew. A basic tenet of our very being. Yet a wife is halachicly absolved of one of the very Ten Commandments because her obligation to serve her husband takes precedence over her obligation to serve her parents. The reverse is not the case for a husband, whose obligation of Kibud Av V’Eim takes precedence over his obligations to his wife.