Is Now the Time for

BLU GREENBERG

The growing reality of ivotnen rabbis in liberal denominations will transform the expecta­ tions of Orthodox women into a am at a memorial service in the ritual sanctification of the sliver of a new for a woman who died of moon. Delicately, she compares its meaning powerful agent cancer at age 44. More than 300 peo­ to the life and spirit of her beloved Chanah. ple have gathered to mourn the pass­ For a brief instant, I find myself thinking for change. ing of this extraordinary teacher of Oshra would make a splendid rabbi. And ITorah. Though I had never met Chanah then I think: well, that's exactly what she is, Beilinson, over the years I had heard of her what Chanah was. And then: I wonder if great intellect, her radiant holiness, her Oshra ever thinks of herself that way. ability to impart to her students not only Another scene: The rabbi begins his Yom deep knowledge but also a sense of won­ Kippur drasha. My eye wanders. Through a derment. She so loved teaching that even slight opening in the mechitzah, I see a during these latter months she continued, young boy, 14 or 15. His eyes fix on the with but one concession to her weakened rabbi. His lips are parted and every few state: classes were held in her home. seconds he faindy shapes them to complete Four of her colleagues will speak, "two a familiar Hebrew phrase the rabbi has rabbis and two women." Oshra Enker, tall begun. As I observe him, I realize that some­ and willowy, in her late twenties, white beret thing more than listening is taking place tilted distractingly way over to the side, here: the boy relates to the rabbi, not only begins to weave her way with ease through as scholar and leader but as role model the rabbinic sources. I forget the beret as and future mentor. she magically unfolds before us the Over the years, I've asked many a young halachah and theology of kiddush levanah, rabbi how he chose his calling. "Growing up,

50 MOMENT • DECEMBER 1993 I had a very special rabbi" or "I was close to On the other hand, we do have role my rabbi" is often the response. These models. There has been an explosion of answers do not preclude more weighty ones, women's learning within Orthodoxy, such as "I wanted to teach ," "spend intensive learning of sacred texts and— my life in yiddishkeit," "build Jewish lives particularly new—study of . and community." Rather, a role model is the Whereas a generation ago, only a hand­ first line of introduction to all the rest. ful of women were taught Talmud— Today there are no Orthodox women among them the two daughters of the rabbis to serve as role models. No equiva­ great Rabbi Joseph B. Soloveitchik, of lent status of leadership is conferred upon blessed memory—today thousands of Orthodox women. No one asks a woman's Orthodox women study Talmud, some opinion on halachic matters. Nor are there making it their life's work. community expectations. In fact, the lines Institutions of higher learning of reli­ have hardened. Once not an issue within gious texts have been created for women, Orthodoxy—so remote was it from com­ among them Drisha, the first and most munal consciousness—the matter has now established (Manhattan); Machon N'shei comes closer to home with the ordination Torah (Brooklyn); Shalhevet (Queens); of traditional Conservative women. And the Ma'ayan (Boston); and many in (see response from centers of Orthodox author­ directory, page 53). Add to this list long­ ity tends to be: Not Permissible! standing institutions that have reshaped Moreover, Orthodox women themselves their curricula to accommodate women's are largely inhospitable to the idea. This, new learning, such as the yeshivah day- and despite the growth of a curious new form of high-school system and the Stern College discrimination against them: Because the program. Add again the university title "rabbi" is required for certain non-con­ doctoral programs in Talmud in which sub­ gregational positions, such as hospital chap­ stantial numbers of Orthodox women are laincy (in which Reform, Conservative and enrolled,* and you have a virtual transfor­ Reconstructionist women rabbis figure mation of the intellectual potential of the prominendy), Orthodox women who might community. Shortly we shall have a critical otherwise qualify are simply out of the loop. mass of learned women who have mastered Another example: the Women's Cabinet of the qualifying texts for rabbinic ordination. the UJA ought to—and probably soon Moreover, the numbers of noteworthy will—have a woman rabbi in its service. I female teachers of religious texts has risen. can think of several Orthodox women who A generation ago, there was but one—the would be excellent religious mentors for the incomparable Nechama Leibowitz. Her vast cabinet, but lacking the title^ "rabbi," their knowledge of rabbinic commentary on the names would never be considered. Torah inspired many thousands of students. Similarly, Orthodox women are left out Today, there are Orthodox women who of the networking that goes on between religious women leaders. Orthodox women •According to Dr. Reuven Kimehnan, women signifi­ are not nourished by intergroup dialogue, cantly outnumber men in these programs. He conjec­ tures that the tipping of the balance results from the pres­ nor do they contribute to others the unique ence of Orthodox women who might otherwise be in insights of Orthodoxy. rabbinic seminaries.

DEC EM BE R 1993 • MOMENT 51 Two women study the acceptance of her as teacher, new ideas talmudic tractate of about women rabbis were surely replacing Ketubot in chevruta (partnership) at the old diffidences. Drisha Institute in I believe the ordination of Orthodox Manhattan, where over 3,000 women have women is close at hand. The cumulative studied traditional impact—of a critical mass of students of texts since 1979. Talmud and halachah, a plethora of rising- star teachers, the support of educational institutions and the presence of respected women rabbis in the liberal denominations —will be to transform the expectations of Orthodox women. This will be a powerful agent for change. But all of this is sociological conjecture. What does Jewish law say regarding ordina­ tion of women? Oddly, it is not discussed anywhere in rabbinic sources and no formal ban exists. Why was this role not proscribed when roles seemingly less intrusive in a male society, such as women counted in a prayer quorum or women as witnesses in a religious court of law, were? Probably the matter was so farfetched no one thought to raise the issue. teach Scriptures, commentary, halachah, A close look at the convention of ordi­ midrash, codes, and even Talmud. And nation (smicha) reveals that it is not a con­ contrary to the stereotypes some hold of ferral of holy status nor a magical laying Orthodoxy, there has been communal on of hands to transmit authority. Nor does appreciation of women in these roles not the process uniquely empower a rabbi to in every instance, but in enough to make perform special sacramental functions that it apparent that the love of Torah prevails, a knowledgeable layperson cannot. no matter the gender source. Thus, Ordination is the confirmation of an Nechama Leibowitz, Naomi Cohen, individual's mastery of texts (largely from Chanah Beilinson, Oshra Enker, Aviva the Talmud and codes); familiarity with Zornberg, Menucha Chwat, Tamar Ross, precedents; and ability to reason analogi­ Chanah Henkin, Devora Steinmetz, Dena cally and apply precedents to contempo­ Weiner, Malka Bina, Esther Krauss, Rivka rary questions. Conferring the title Haut, Beruriah David, Maidy Katz and sev­ "rabbi" is a guarantee to the community eral dozen others may not carry the title that this person has been judged fit by a "rabbi," but they serve in similar ways. collective of rabbis or by a single great These women have different areas of spe­ scholar to give guidance on matters of cialization and different depths of knowl­ issur v'heler, the forbidden and the per­ edge, but all are totally dedicated to Torah mitted, primarily as it concerns the laws of learning within the tradition. kashrut, Shabbat and family purity. The In an open society, role models can smicha process assumes but does not even come from outside one's community. The test for personal piety, good character or existence of women rabbis and the honor­ a spiritual bent. The formal criteria are able ways they serve speaks more power­ almost wholly intellectual. fully than a thousand debates on the sub­ Why, then, have some Orthodox rabbis ject. In Riverdale not long ago, a Reform asserted that smicha for women is not per­ rabbi, Shira Milgrom, taught a class in mitted? Halachic decision making, particu­ Mishnayot to a group of Orthodox women. larly when a new issue is at hand, is a cre­ That she was friend and neighbor was her ative process, part the word of God at Sinai, entree. But in the encounter itself, in the part rabbinic tradition, part human inter-

52 MOMENT • DECEMBER 1993 pretation. Selective choice of precedents Other rabbis say that while there may be Many Orthodox is a powerful shaper of the outcome. Today, no halachic objections to ordination, its some poskim (rabbinic decisors) pin their linkage to other issues creates obstacles. women are on. judgments on rabbinic interpretation of the Rabbis function as witnesses in the bat din, verse, "And you shall surely place upon a Jewish court of law where women's testi­ tiie way to yourselves a King" (Deuteronomy 17:15). In mony is inadmissible. Other complex link­ mastering Sifre, the Rabbis* comment, "a king but not ages are to mechitzah, the separation of men a queen," thereby legitimating for die ages and women and to minyan, the quorum of rabbinic texts men, but not women, in positions of author­ 10 men required for communal prayer that ity. Other contemporary Torah scholars excludes women because they have a lesser that would raise the standard of "honor of the com­ halachic obligation. As the discussion pro­ munity," which can broadly be interpreted ceeds, some rabbis will surely raise the issue qualify them for as that which offends the faithful. oiholisha, the prohibition against men hear­ ing the voice of a woman under certain cir­ ordination. *When the word "Rabbis" is capitalized, it refers to the cumstances. Rabbis of talmudic times: lowei case "rabbis" generally refers to rabbis of modem times continued on page 74

Where Women Can Study Torah in Israel Below Is a partial list of institutions in Israel where women can spend a year, six months or a summer in . In addition to regularly scheduled classes, some of these institutions will tailor a pro­ gram of study to an individual's needs. Some have special summer programs. Some are geared pri­ marily to college-age students; others, to women of all ages. With the exception of Pardes and Hartman, all are women-only institutions; all are places of serious study. Half of them teach Talmud in a manner similar to the men's yesfrivot, that is, directly from the tractate text. Half of these institutions would dissociate themselves from the content of my article; the fact that the other half would not reflects new thinking within the Orthodox community. —B.G.

Bnot Chayil College Matan Midreshet Rachel (Shappells) POB 16406 17 Ben Yefuneh St. 222 Rehov Yaffo Bayit Vegan, Jerusalem Jerusalem POB 13209 tel: 02422062 tel: 02-731128 Jerusalem

Bnot Torah Institute Michlalah—Jerusalem College 27 Rehov Yam Suf for Women POB 16020 Jerusalem POB 16078 Har Nof, Jerusalem tel: 02-814382 Bayit Vegan, Jerusalem tel: 02-529276 tel: 02422481/2 Hartman Institute for Advanced Jewish Studies 27 Michelin St. 20 Rachel Imenu 39 Herzog St. Bayit Vegan, Jerusalem Jerusalem Jerusalem tel: 02421051 tel: 02-619418 tel: 02-785087 fax: 02-619706 fax: 02-784-701 Orot Israel College Elkana —Gold College Midreshet Moriah D.N. Harei Efraim for Women Shaare Zedek Educational tel: 03-936-2174/5 36 Haturim St. Wing Jerusalem POB 3235 Pardes Institute tel: 02-381742 Jerusalem 10 Gad St. fax: 02-380443 tel: 02-527449 Jerusalem fax: 02-511-524 tel: 02-717975 Machon Ora 5 Rehov Gat Kiryat Gat, Jerusalem tel: 02-521982

DECEM BER 1993 • MOMENT S3 Orthodox Women A look at women's issues in this last Talmud. Today.... Rabbis decade cbnfirms the dynamism of Thus, sociology and halachah are halachah: interdependent. If they so will it, con­ continued from fmge 53 • The scriptural peg in Deuter­ temporary rabbinic audiorilies can find Witness, minyan, mechitzah, kol- onomy 17:15 was also used to rule out halachic means to open the system isha—these objections cannot be light­ leadership of women as officers of more widely to learned women. To a ly dismissed. Given die weight of author­ Orthodox synagogues, a question that large extent, the process will be driven ity vested in contemporary rabbinic arose in the 1920s with the growth of by Orthodox women wanting it to hap­ decisions, it seems almost pointless to American-style synagogues. Yet in 1993 pen. Having opened to them the learn­ press the issue forward. And yet, diere are women who hold high office, ing enterprise—interpretive keys to the Orthodox views are not monolithic. up to and including presidency of tradition—ordination will come as a Htdaduih is not static. It contains internal Orthodox synagogues. natural halachic consequence of this mechanisms of repair: it holds sparks of • During the past several years, pres­ powerful revolution. dynamism and creativity; it is and always sure has mounted on rabbis to allevi­ Orthodox women should be has been responsive to special-interest ate the plight of agunot, women caught ordained because it would constitute a groups (if women can be called such) in the vise of recalcitrant husbands who recognition of their new intellectual and cases of special pleading; all of refuse to grant a gel, a writ of divorce. accomplishments and spiritual attain­ which explains why halachah has served One response of the Israeli rabbinate ments; because it would encourage the Jewish people so well, for so long. has been to train toanot, women who are greater Torah study; because it offers Some highly respected permitted to function in quasi-judicial wider female models of religious life; University-ordained, modern Ortho­ capacity in the rabbinic courts of law because women's input into p'sak dox rabbis see no halachic barriers to to help agunot through adversarial get (interpretation of Jewish texts), absent women's ordination. These minority proceedings. for 2,000 years, is sorely needed; views carry great significance, as this is • One hundred years ago, and for because it will speed the process of a community where religious authority 1,500 years prior to that, it was consid­ reevaluating traditional definitions that is decentralized. ered forbidden to teach women support hierarchy; because some might find it easier to bring halachic questions concerning family and sexu­ ality to a woman rabbi. And because of die justice of it all. Nevertheless, many problems remain, not only connected to halachah but to communal unity and main­ stream attitudes. That is why I do not foresee that Orthodox women will serve initially—or perhaps not for a long while—as pulpit rabbis of traditional congregations. Nor do I believe it must necessarily be part of the agenda, though I know that some feminists project would fault me for taking that stance. But a respect for community sensibili­ ties, an appreciation of incremental Visual arts, performing arts, and literature steps, a desire for internal unity and a subsidized program for artists, realism about shut politics propel me along this path. 6 months of creativity in Israel To be sure, halachic issues of accommodations and studios, exhibition mechitzah, of minyan and aliyol, of female witnesses in Jewish courts of law, of kol space and performing opportunities isha—will have to be looked at again. creations of excellence will be But meanwhile, an ordained Orthodox recognized and publicized woman need not serve as witness in family status matters and need not breach the mechitzah. All of this should for further information contact: not be joined to the issue at hand. The WUJS Institute International Graduate Centre, first step is the ordination of women. Arad 80700, Israel. Tel. 057-955370 Fax. 057-955472 or contact in U.S.: WUJS Institute Office, 110 E. 59th St. From there, we shall see where to go New York, NY 10022. Phone 212-339-6051 Fax 212-832-2597 next. ®

74 MOMENT • DECEMBER 1993