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He also says that while women can function as poskot, they cannot be appointed to any such position in an official way, and thus a rabbinic position is also out of the question. There inheres in the matter (of women serving as rabbis and licensed halachic authorities) a lack of modesty, especially in our generation, in which immodesty is more prevalent than modesty.
(So again I ask, what would be the problem with a woman being given a title if she served as a chaplain or teacher? I thank you for your letter, which has enabled me to remove a source of misinformation.
There are women who are learned and it is only fitting that they too have a title.
In fact, some women who went into academic Jewish studies would have been just as happy to remain in traditional Jewish studies if there was some way of recognizing their achievements.
Recently, a Muslim member of Kenesset, Issawi Frej, journeyed to Bnei Brak to try to convince some leading rabbis to support the appointment of women qadis. Had she already known the answer she would not have had to ask her husband. In the Book of Judges, we learn of a terrible civil war that flared up between the tribes of Ephraim and Manasseh.
The problem is that Minister Yaakov Litzman of the Yahadut ha-Torah bloc is strongly opposed to appointing women as qadis, because he fears that this will then lead to pressure for recognition of women rabbis. This is exactly what yoatzot do in the 21Let me now return to the matter of halakhic decisions and ideology. Some people – Lithuanian Jews, I want you to know, because I am of that breed – pronounced and spelled it “sh”. As the beaten forces of Ephraim attempted to retreat across the Jordan River we read (Judges 12:5-6): 5 - And the Gileadites seized the crossings of the Jordan that belonged to Ephraim; and it was that when any of the survivors of Ephraim said, "Let me go over," and the men of Gilead said to him, "Are you an Ephraimite?
in order to teach us that when a dayan and beit din deal with women in difficult halakhic circumstances, they should treat them just like their own daughters.
Yet unfortunately for Frej and liberal Muslims as whole, and I think for the rest of us as well, the Bnei Brak rabbis he met with refused to budge. Regarding the issue of yoatzot, I don’t want to get into that in any detail, but I do want to call readers’ attention to the following which surprisingly has not been referred to by any of the supporters of yoatzot. 35-37 in the Machon Yerushalayim edition) we can see a yoetzet in action. They don’t, and this isn’t even something that they should aspire to. I thank Jack Prince who was at the wedding for allowing me to make a copy of the picture in his possession. At that point in Jewish history, the tribe of Ephraim was unable to correctly pronounce the hushing sound of the Hebrew letter “Shin” in the word “Shibboleth”.And before you start putting down the importance of titles, I can tell you that there are learned (and not so learned) men who use the title “rabbi”, even though they have never received semikhah.They do so because they feel the title is important for their community work.This point is also seen in a recent comment by Yakir Englander and Avi Sagi, that the title “rabbanit” is used to create a halo of authority where none exists. 65, in which he affirmed that women could be poskot. I have already noted here that very few rabbis are poskim, but every posek is by definition a rabbi. Bakshi-Doron is telling us that a women can be a posek, it is easy to see why this responsum has been cited again and again in support of women rabbis. Bakshi-Doron for clarification as to whether he indeed supports women’s ordination.For a long time the ones pushing women’s ordination have pointed to a responsum by R. Here is the RCA letter As you can see, he strongly rejects the notion of women rabbis, seeing this as a Reform innovation.