Is Now the Time For

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 Jerusalem 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 Torah," "spend intensive learning of sacred texts and— my life in yiddishkeit," "build Jewish lives particularly new—study of Talmud. 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 Israel (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 Kollel 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).

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