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A Meditation in Memory of Rabbi Yehoshua Mondshine

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A Meditation in Memory of Rabbi Yehoshua Mondshine Some Unusually “Liberal” Statements by Mainstream Rabbinic Figures Some Unusually “Liberal” Statements by Mainstream Rabbinic Figures Marc B. Shapiro I have found a number of statements by mainstream rabbinic figures that, if one didn’t know better, one would think that they were said by liberal Orthodox figures. For example: ומה אעשה ולבי מרחם על אלמנה [ובפרט בימינו] רחמים גדולים, ואולי אפשר לערער אם אני כשר לדון דין אלמנה, אבל מצד הדין אינני רואה פסול לעצמי. If a liberal Orthodox rabbi made this statement, I think many would say that he was not “objective” and thus not suitable to serve as a dayan. Yet the statement I just quoted was made by R. Isaac Herzog.[1] I was surprised to see that R. Ovadiah Yosef stated that had the Hazon Ish been a dayan and seen the pain of agunot first- hand then he would have been more lenient.[2] רבנו דיבר על החזון איש שהחמיר בענין תרי רובי בעגונות, והחמיר עוד בעניינים אחרים, ואמר רבנו אודות החזון איש, שאם החזון איש היה אב בית דין היה מוכרח להקל, כי כך אמרו הרבה שכאשר הרב מוכרח לומר דברים למעשה הוא מוכרח יותר להקל, ואמר רבנו חבל שלא עשו את החזון איש אב בית דין, כי אם היו ממנים אותו אב בית דין היה מוכרח להקל, כי הוא יושב בביתו וכותב, אם היה יושב בבית דין, והיה רואה את הנשים שבוכות כשבאות לבקש להתיר אותן וכו’ היה מוכרח למצוא צדדים להקל. ובספר אבי הישיבות אמרו על רבי חיים מוולוזין שהיה אומר בתחלה שכל עוד שלא נתמנה לאב”ד היה מחמיר בתרי רובי, ועכשיו שמינו אותו לדיין הוא מיקל בתרי רובי בעגונה. Regarding R. Hayyim of Volozhin, who is mentioned by R. Ovadiah, see what he writes in Hut ha-Meshulash, no. 8. שכת”ר נוטה אל החומרא מחמת שאין הדבר מוטל עליו ואף אני כמוהו לא פניתי אל צדדי היתרים העולים מתוך העיון טרם הוחלה עלי עול ההוראה והן עתה שבעוה”ר בסביבותינו נתייתם הדור מחכמים והעלו על צוארי עול הוראה מכל הסביבה שאינם מתירים בשום אופן בלתי הסכמת דעתי הקלה וחשבתי עם קוני וראיתי חובה לעצמי להתחזק בכל כחי לשקוד על תקנת עגונות. Some people will think that the following statement, which appeals to a dayan’s emotion, is problematic: והוא הדבר גם כאן על הדיין לראות מעצמו אם היה ענין כזה באחת מבנותיו ח”ו, ובא הבעל נגדה בטענה כזו, האם ירצה שביה”ד יפסקו עליה להוציאה בע”כ מבלי כתובה. Yet this was said by R. Ovadiah Hadaya.[3] In fact, words very similar to those of R. Hadaya were earlier stated by R. Hayyim Palache.[4] He explains that the Sages in נשי ישראל and not בנות ישראל referred to Jewish women as order to teach us that when a dayan and beit din deal with women in difficult halakhic circumstances, they should treat them just like their own daughters. Just like they would move heaven and earth to try to find aheter for their own daughters, so too they should do this with every woman who comes appears before them. Here are some of his words, and I wouldn’t be surprised if they are soon emblazoned on the website of ORA. שירחם הדיין והב”ד וכל מי שהוא חכם בעל הוראה להשתדל על נשי ישראל כאלו הם בנותיו שיצאו מיריכו ובכן בבא עליהן צרה וצוקה שנעלמו בעליהן באיזה אופן שיהיה ותהיינה צרורות שישים כל מגמתו לחפש בספרי הפוסקים חיפוש מחיפוש עד מקום שידו מגעת וידיעתו מכרעת בינו לשמים אם המצא ימצא להפוך בזכותן כאלו היתה בתו ממש כדי שלא תשאר עגונא כמו שמשתדל האב על בתו?: The following sentence sounds very 20th century. כנראה שהר’ ז”ל [רש”י] כאב הבנות הפך בזכותן בכל ואולי מזה הצד הוסיף כפייה לחליצה שלא כדברי שאר הפוסקים. It states that because Rashi had daughters he was led to decide the halakhah in a certain way. Although it sounds modern, it was actually stated by R. Levi Ibn Habib.[5] Look at the following sentences that explain a dispute among rishonim about the messianic era based on the environments they were living in. וכפי הנראה החלוקה באה מסיבת חלוקת הזמנים והמקומות שהיה לכל אחד ואחד, שהרמב”ן ז”ל היה בעת המצור והמצוק שהציקו את ישראל ואכלום בכל פה בימי הבינים בין הקתולים, לכן לא מצא מקום למלאות תקות הגאולה אם לא ביד חזקה וכפיות הרצון הנעשה ע”י נפלאות כבימי פרעה מלך מצרים. אבל הרד”ק ז”ל היה בשעתו ומקומו בין מלכי חסד ועמים רודפי צדק אשר לא שנאו את ישראל והיתה תקוה קרובה, כי ישוב לבם לטוב על ישראל. This definitely sounds like a liberal Orthodox approach, since traditionalists do not usually say that rishonim are influenced by their environment when it comes to such an important thing as their vision of the End of Days. Yet the passage I quoted actually comes from R. Jonathan Eliasberg, Shevil ha-Zahav (Warsaw, 1897), pp. 64-65. What about someone who writes words of praise for the woman who does not ask the rabbis if she can wear tallit and tefillin, but simply does it on her own? Believe it or not, such a sentiment is found in the writings of R. Yom Tov Algazi, who served as Rishon le-Tziyon in the 18th century.[6] והנה בפ”ק דברכות אמרו אין עוז אלא תפילין שנא’ נשבע ה’ בימינו ובזרוע עוזו ועוד אמרי’ התם האי מאן דבעי למהוי חסידא לקיים מילי דברכות מפני שהברכות הן להמשכת החסדים כנודע והוא הנרצה באומרו עוז והדר לבושה שהית’ לובשת תפילין וטליתשנקרא עז והדר ומעיד עליה הכתוב לאמר ותשחק ליום אחרון דשכרה איתה ליום אחרון בעה”ב דאע”ג דאינה מצוו’ ועושה מ”מ יש לה שכר, דגדול המצווה אמרו מכלל דמי שאינו מצוו’ ועוש’ נמי נוטל שכר אבל אף חכמת’ עמדה לה שלא באת’ לשאול לחכמי’ אם תהי’ מנחת או”ל אלא היא מעצמה פיה פתחה בחכמ’ ותור’ חסד על לשונה שהית’ עוש’ מ”ע שה”ג שלא נצטו’ בהם מעצמ’. If someone says that the Talmud was written by men for men and reflects a male approach in the way it is written, I would normally assume that this person is a feminist who sees patriarchy at every corner and interprets everything through the prism of gender. Yet in fact this was actually said by R. Avrohom Chaim Levin of Chicago.[7] Even when it comes to women rabbis, I have been surprised by some of what I have found. Take a look at this rabbi’s response to a question: אישה תוכל לכהן כרבנית קהילה? אני לא יודע. ברור שיש ראשונים שחשבו שזה בסדר ויש כאלו שסלדו מהרעיון. רש”י על התורה מביא את דברי ‘הספרי’ על הציווי למנות שופטים: התורה אומרת ‘הבו לכם אנשים’, והספרי תמה ‘וכי יעלה על דעתך נשים?’. אנחנו אומרים: רש”י, מורנו ורבנו, על דעתך זה לא עולה? על דעתנו זה עולה. אחרי שזה עולה יכול להיות שאנחנו נוריד את זה, אבל אנחנו לא חושבים שמדובר בשיגעון או טירוף. הציווי לבנות עולם ניתן גם לנשים וגם לגברים, ‘לעבדה ולשמרה’. This was not said by a liberal rabbi but by R. Aharon Lichtenstein.[8] R. Lichtenstein also deals with this matter in his conversations with R. Haim Sabato.[9] Here he tells us that he simply doesn’t know what will be in thirty years when it comes to women’s ordination. איני יודע מה יפסקו פוסקי הדור בעוד שלושים שנה בשאלות סמכות נשים וכדומה. אין לי מושג . ידועים דברי הרמב”ם, על סמך הספרי, בעניין המינויים הפורמליים, אך יש פוסקים שלא נרתעו מכך. מה יהיה בעתיד איני יודע. אבל מה שאני יודע זה שהיום חשוב שבנות ישראל תדענה תורה, שתהיינה דבקות בתורה. לגבי כל השאר איני אומר בדיוק. בהדי כבשי דרחמנא למה לך His position, which recognizes the possibility of change in this matter guided by Modern Orthodox/Religious Zionist halakhic authorities, is much more nuanced than what we have been hearing recently. R. Lichtenstein recognized that changes occur and he was honest enough to admit that he didn’t know what the future will bring. R. Norman Lamm has also stated that he doesn’t know if women will be ordained, and that his opposition to women’s ordination is “social, not religious.”[10] In another interview he took the middle ground, saying that he doesn’t know if it is halakhically permissible for women to become rabbis, but he also doesn’t know if this is forbidden.[11] Regarding the general matter of women’s ordination, I have already commented on it here.[12] Let me just add that I think I have read everything coming out of the RCA and its people in the last few months, and I confess that I still don’t see the objection to female clergy. I am not talking about women pulpit rabbis, but what is the problem with a woman chaplain at a hospital or a woman teacher of advanced Torah studies or even a woman posek (poseket)? I realize that there are objections to using the title of “rabbi” for women, and Saul Liebeman focused on this in his letter of opposition. So why not just come up with a different title? The RCA is apparently opposed to giving learned women any title. However, titles are important, as they are community recognition that someone has reached a certain level. There are women who are learned and it is only fitting that they too have a title. In fact, some women who went into academic Jewish studies would have been just as happy to remain in traditional Jewish studies if there was some way of recognizing their achievements. And before you start putting down the importance of titles, I can tell you that there are learned (and not so learned) men who use the title “rabbi”, even though they have never received semikhah.
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