Encore
On this page, we present essays–, profound or timely–culled from the CLAL literary archive. CLAL faculty members wrote many of the articles that appear here, past and present. Many were written by others and originally appeared in the pages of Sh'ma– journal of Jewish responsibility, which was founded by Eugene Borowitz in 1970 and published by CLAL (and edited by Nina Cardin) from 1994-1998.
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We also hope that you will visit Encore Talk and join in a dialogue about the issues these articles raise. We also encourage you to post your reflections on how your own take on the issue under discussion has shifted (or not, as the case may be) over the years.
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(from Sh'ma 13/250, March 18, 1983)
Will
Egalitarianism Compel the R.A.?
By Fishel A. Pearlmutter
The Rabbinical Assembly, the association of Conservative rabbis, will soon confront a
report from its membership committee recommending the election to membership of a
candidate ordained by the Reform movement. This
rabbi is a woman who the membership committee certifies meets all the criteria required
for admission to the Assembly. The Executive
Council of the Assembly endorsed the recommendation and now, following the normal
procedures, her name will be presented to the convention, where 75% of the members present
and voting must approve in order for the candidate to be admitted. Some wags believe a resolution to express "gesundheit" to a sneezing colleague
would find 75% in favor hard to attain. Nonetheless,
the Rabbinical Assembly rules require this sizable majority and the rule will not be
waived in this instance.
What are the arguments that will make the convention an historic one? On the one hand, advocates of egalitarianism will
contend that the time for recognition of women as rabbis is long overdue. They contend that Jewish tradition is one that
calls for the continual expansion of justice. As
at one time Jews excluded mamzerim (persons of
tainted parentage) from worship, and at one time permitted slavery, over the centuries
more embracing attitudes became the norm. So
now the broader understanding we are able to achieve should help us sense the image of God
in our sisters as in our brothers. The full
equality of women is simply a logical continuation of Jewish tradition.
Opponents of her admission will probably stipulate that the membership committee did
its work well and that she meets all the criteria required of male candidates. The only
issue is that of sex. Halakha, or Jewish law, will be invoked, even
though a commission appointed by the Seminary's chancellor did not find direct difficulty
with Jewish law and recommended admission of women to the Rabbinical School. The chancellor endorsed that report.
A number of faculty members at the Seminary are vehemently opposed. Perhaps they worry about what their Orthodox
friends might say. The faculty chose to table
the question of admitting women to the Rabbinical School.
Insiders claim the decision was taken to avoid internal dissension and that
a majority were in favor but were held back by the fear that the minority, which included
several very eminent professors, might actually resign.
The fear of faculty disapproval will be one of the arguments of the
opposition.
They are also likely to contend that the Orthodox community will be further alienated
from Conservative groups and their disapprobation should be considered. Another argument
will be that the admission of a woman to membership in the Rabbinical Assembly will
place great pressure on those rabbis who resist including women in a minyan (the quorum for public worship) and do not
permit women to be called to the reading of the Torah.
How will they be able to resist the pressure from the egalitarians in their
synagogues if the national organization admits a woman rabbi?
Prudential arguments will also be voiced. Dire
predictions of fall-off in membership, loss of committed Jews and ultimate rupture of
the Conservative movement are likely to be heard. It
is difficult, perhaps impossible, to assess the likelihood of these prognostications,
and they are balanced by the fear expressed by advocates of women rabbis that defection
and fall-off is inevitable unless egalitarianism is accepted.
No "halakhic" arguments have been
noted here because there are none that are beyond the "it's always been that
way" argument.
The arguments reduce to prudential and principle, with the former occasionally masking
itself as the latter. The prudential ask to
assess the gains in numbers and loyalty as against the losses. That kind of argument is highly speculative. A commission (alluded to above) held meetings
around the country to afford laity the opportunity for input and found the overwhelming
sentiment favored accepting women into the rabbinical school.
The principles involved are less amenable to clarification with social research tools. On the one side is a deeply committed group who
sense that justice demands the extension of the rabbinate to all who qualify, regardless
of sex. The depth of religious commitment of
these protagonists must not be underestimated. They
are religious leaders who wrestle with their conscience and find it immoral to exclude
on the basis of sex.
Equally passionate in their commitment are those who believe the tradition requires
separate roles for the sexes and the rabbinate must remain exclusively male. Their sincerity is not to be doubted.
Among the issues to be decided at the Dallas convention is whether civil debate can
be maintained and the genius of the Conservative coalition kept alive. The arguments for admission are, to me,
overwhelming. Justice requires fair
treatment, and prohibits using past discrimination as pretext to practice present
discrimination. My vote will be for election
of Rabbi Magidson to membership.
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