Tag: Women

Jewish Law vs. Jewish Policy

One of the most important distinctions to make as a Rabbi is the distinction between halakha or Jewish law, and public policy. The difference is that Jewish Law, defined in terms of obligations and prohibitions, is binding on all Jews at all times. Decisions of Jewish Policy on the other hand are subjective, usually in the hands of community leaders. As such, these decisions cannot be imposed on every Jewish community since not only is there no such authoritative body, but each community will have its own needs and appropriate practices and customs.

If the above seems like an oversimplification, I refer you to my personal hashkafa series, however it should suffice for today’s post. I recently received an email from The Jewish Orthodox Feminist Alliance (JOFA) responding to a recent statement by the Orthodox Union (OU) on the issue of women leading Kabbalat Shabbat services for men. The OU’s statement is simple enough:

With regard to the matter of a woman leading Kabbalat Shabbat services before an audience of men and women, the position of the Orthodox Union is that such practice is improper and constitutes an unacceptable breach of Jewish tradition.

JOFA’s responded in the form of an article by Dr. Debby Koren, available as a PDF here. From the introduction, we notice that Dr. Koren misses the crucial distinction between Jewish Law and Jewish Policy:

Thus it was disquieting to see a recent statement issued by the Orthodox Union as to the impropriety of a woman leading Kabbalat Shabbat when men are present, and interesting to note that the statement did not include any halakhic discussion or analysis. What are the possible reasons that it would be considered improper for a woman to lead Kabbalat Shabbat services with men present, and for such a practice (in the words of the Orthodox Union) to “constitute an unacceptable breach of Jewish tradition”? We address a number of possible concerns below.

Dr. Koren correctly notes that the OU did not include any “halakhic discussion or analysis.” This lacuna is of not only true, but necessary for two important and related reasons. The first is that that OU is itself not a halakhic body, nor to my knowledge does it ever claim to be. Rather, it is the Rabbinical Council of America (RCA) which is responsible for determining matters of Jewish Law for the OU. Secondly, the OU’s statement did not employ the objective legal language of “assur” forbidden, but rather that it was “improper” and “unacceptable breach of Jewish tradition.” These statements are inherently subjective viewpoints relating to Jewish Policy, not Jewish Law. In fact, even RCA member R. Michael J. Broyde’s detailed analysis never claimed women leading Kabbalat Shabbat was “forbidden”, but rather concluded that it was a point of confusion. In other words, at no point did the RCA or OU issue a statement regarding Jewish Law, but rather Jewish Policy.

Practically speaking the ramifications are less halakhic than they are social. Even assuming an Orthodox approach to Jewish Law, one could easily justify permitting women to parts of the service for men, as Dr. Koren does in her article. However while the OU does not represent all of Orthodox Judaism, it does represent a non-trivial subset. The OU is not the arbiter of what is considered “Orthodox” but rather what is acceptable for its networked organization of synagogues. As such, the OU is free to set whatever policies it wishes for its member synagogues, and if a community wishes to be a part of this organization it has to consider the interests of the greater membership. Thus any synagogue may allow a woman to lead Kabbalat Shabbat and still be considered “Orthodox”, but it will have to accept the consequence of not being an OU member community.

This is where the distinction of Jewish Law vs. Jewish Policy becomes essential for meaningful dialogue. Dr. Koren’s article, however valid her arguments, is ultimately irrelevant for a discussion regarding inherently subjective organizational public policy.




“Nursing” Women and Jewish Fasts

I received a fascinating question this morning which requires it’s own post:

Q. According to B. Niddah 9a, a woman is considered as a “meineket” – nursing – even if she is not actually nursing the baby. For example, if her child dies the mother still retains the status of a nursing woman for the purposes of niddah.1

Since women have an automatic halakhic designation as “nursing” for two years, and that Jewish Law is lenient regarding nursing women fasting, can we say that all women who are within the first two years after giving birth have this lenient status for fasting – regardless if they are actually nursing?




Land of Confusion – A Response to R. Broyde on Women Leading Kabbalat Shabbat

Since The Jewish Week reported that the Hebrew Institute of Riverdale had held a special minyan featuring a woman leading Kabbalat Shabbat, the Modern Orthodox Jewish establishment has been apoplectic with yet another example of R. Avi Weiss pushing the envelope of women’s roles in Judaism. Cutting through most of the distracting rhetoric is R. Michael J. Broyde who posts his thoughts on Hirhurim Torah Musings.




Anatomy of a Dialogue

The classic cliche of Jews arguing has recently been joined in with a new cliche of calls for dialogue and conversation. Too often these “conversations” turn into venting sessions for individuals to speak their mind for the indulgent purpose of “putting things out there” and rarely are participants interested in an exchange of ideas.
Given how these forums usually turn out, Sunday’s Town Hall meeting at Mt. Sinai was a welcome departure from the norm, largely due to the rational and emotional sincerity of all the participants.




A Voice In The Heights Is Heard

The quiet words of the wise are more to be heeded than the shouts of a ruler of fools (Kohelet 9:17)

Like all Jewish communities Washington Heights has its share of internal controversies, but rarely do they become publicized. Most discussions on the Maalotwashington message board did not get circulated and at times they were moderated when the discussion happened to get out of hand. In the rare instances that a significant problem arose, we have usually been able to achieve some resolution or at least mutual understanding and do so with minimal fanfare.
But as the community continues to grow and the transient community constantly changes, the internal dynamics will naturally have to adapt. Having more people in the community means more ideas and opinions among the congregation, but fewer outlets for an individual to express them. In Washington Heights this can be particularly frustrating since the community is ideologically diverse (relatively) there are more opinions and perspectives which would be ignored or in some cases suppressed. From the other point of view, it is likely that an established community would have confronted many of the “new” issues at some point and would not wish to repeatedly revisit old arguments every few years given the high turnover of members. The mutual question at hand then becomes how can individuals express themselves, and in turn, how does the community respond.
The past few weeks have been unusually eventful with a heated debate over women speaking in the synagogue and the formation of a new “progressive” minyan. While both could be considered controversial to varying degrees, the discussions surrounding them demonstrate different examples of expression within a religious community.