Following recent high-profile scandals, the Rabbinical Council of America (RCA) commissioned a committee to review its centralized conversion system of Geirus Policies and Standards, otherwise known as the GPS. This independent committee, “was comprised of men and women, participants in the conversion process, Dayyanim, mental health professionals, and rabbinic leaders,” whose expertise and experience were especially suited for reviewing the halakhic, social, and psychological components of the conversion process.
Rabbi Jeffrey Fox recently published a teshuvah regarding the presence of the male Beit Din at the mikvah immersion of a female convert. My response came out to over 20 pages with footnotes and formatting, which I feel would be as annoying to read as a blog post as it would be for me to transcribe it. As such I am posting my response in PDF format here and on Scribd. I strongly encourage readers to first consult R. Fox’s teshuvah (PDF) in the original. I also reference and recommend reading Immersion, Dignity, Power, Presence and Gender by Rabbi Ethan Tucker.
“דעלך סני לחברך לא תעביד – זו היא כל התורה כולה, ואידך – פירושה הוא, זיל גמור”
“What is hateful to you, do not to your neighbour: that is the whole Torah, while the rest is the commentary thereof; go and learn it.” (B. Shabbat 31a)
In the aftermath of the R. Freundel voyeurism scandal, the Orthodox Jewish community has been relentless in its criticism of its current religious establishments. Some have focused their attention on the vulnerability of converts, many of which received a reprieve when the Israeli rabbinate ultimately decided to uphold R. Freundel’s conversions. Others advocated for changes in how a mikvah is operated with Rabbanit Henkin arguing for giving women keys to the mikvah and R. Seth Farber insisting on modifying Jewish conversion law to prohibit men from witnessing a female convert’s immersion.1 Still others targeting the Rabbinic establishment epitomized in this case by the Rabbinical Council of America (RCA).2 Rabbi Marc Angel pointed to the moral deficiencies of Judaism’s gatekeepers and Dr. Erica Brown criticized the lack of rabbinic accountability.3
Naturally, certain members in the very same Rabbinic establishment aggressively defended the status-quo in the face of media “misrepresentations” and activists “hijacking” the scandal to further their own agendas. I have no doubt others perceive the defamation of their institutions to be the result of an unfair generalization, where the entire system is disparaged due to criminal acts of one lone individual.
My concern today is not the propriety of these critical generalizations, but rather the predictability of them occurring after a major scandal. Not only have Jews long engaged in generalized delegitimizations, but this traditional rhetorical stratagem has been repeatedly employed by the current Rabbinic establishment, including, ironically enough, the RCA’s own approach to conversion.
The opinions expressed here are my own and are not intended to reflect those of any individual or organization.
This past week the International Rabbinic Fellowship (IRF), voted on whether or not women ought to be admitted to the organization. This was not the first time the IRF considered such a proposition. In 2008, before the advent of “Maharat” or “Rabba“, the IRF recognized that women have been functioning as religious leaders within Orthodox Judaism. In Israel women serve as “To’anot Beit Din” – advocates for women in religious courts and “Yoatzot Halakha” – halakhic consultants regarding family purity. Even without formal titles women serve as Torah educators alongside men and several synagogues employ women in some religious capacity. In fact the Jewish Learning Initiative on Campus (JLIC), under Orthodox Union (OU), sends married couples to college campuses across the country with the expectation that the wife serves the campus Jewish community alongside her rabbinic husband. Regardless of the semantics of titles – or lack thereof – Jewish women assume professional roles similar to those performed by male rabbinic counterparts and thus should not be excluded from conversations affecting the Jewish community at large based solely on gender.
When I was first confronted with this question I supported the theoretical inclusion of women into the group, even if it meant removing “Rabbinic” adjective from the organization’s name. I even submitted to a subcommittee my own proposal defining criteria for women to be treated as rabbinic colleagues given that no comparable title existed at the time.1 And yet despite my earlier positions and after hearing passionate arguments in favor of admitting women, when the IRF finally voted on including women, I voted “no”. My decision may appear at first glance to be inconsistent, dishonest, or indicative of intimidation from opposition. On the contrary, as I will explain in this essay my principles remain intact. My position is not based on the identity politics of gender but on what I perceive to be the role and function of rabbinic leadership in Judaism.