The Woman in Reform Judaism 149

oy) )

44.

46.

Ibid., 111 ff.

Eleh Divreh Haberit, Nogah Hatzedek, Or Nogah, Tzeror Hahayyim, Lev Haivri, Responsa of Moses Sofer, Judah Aszod, Moses Schick, Hillel Lichtenstein , David Hoffmann, and others.

David Philipson , Op. Cit., 335. Mixed seating did arouse some debate in the

Conservative movement and the congregations remain split on this issue with the decision left to each congregation. Summary Index: The Committee on Jewish Law and Standards, New York , 1994, 9.14.

Alexander Kohut , Ethics of the Fathers, New York , 1920, pp- 100 as cited in Naomi W. Cohen, Encouter with I mancipation, Philadelphia , 1984, p. 181. Only in the latter part of the twentieth century was the matter of a minyan even brought up. Solomon B. Freehof wrote about it, but it was already So much of a set practice that this was not a real issue.

National Temple Sisterhood established in 1913.

Michael A. Meyer , Response to Moder nity, A History of the Reform Movement in Judaism, New York , 1988, p. 287;

Naomi W. Cohen, Encounter with F mancipation, Philadelphia , 1984, p. 198. Wolfgang Hamburger,“Die Stellung des Reformjudentums zur Frau,” Emuna, Vol. 10(1975) Supplementheft 1, p-19.

“Shall Women be Ordained Rabbis,” Central Conference of American Rabbis Yearbook, Richmond , 1922, p. 160.

Ibid., p. 175 ff. The resolution which recommended the ordination of women was adopted by the Conference with a vote of 56 to 11. It reads

“The ordination of woman as rabbi is a modern issue; due to the evolu­tion in her status in our day. The Central Conference of American Rabbis has repeatedly made pronouncement urging the fullest measure of self expres­sion for woman as well as the fullest utilization of her gifts in the service of the Most High and gratefully acknow ledges the enrichment and enlarge­ment of congregational life which has resulted there from.

Whatever may have been the specific legal status of the Jewish woman regarding certain religious functions, her general position in Jewish reli­gious life has ever been an exalted one. She has been the priestess in the home, and our sages have always recognized her as the preserver of Israel . In view of these Jewish teachings and in keeping with the spirit of our age, and the traditions of our Conference, we declare that woman cannot justly be denied the privilege of ordination.”

I'he resolution, therefore opposed the responsum and both are part of the record, but ultimately the Conference left the matter in the hands of the Hebrew Union College and did not pursue the matter further.

A full biography as well as Jonas’ rabbinic thesis with annotations and com­ments has been prepared by Elisa Klapheck , Friulein Rabbiner Jonas—Kann die Frau das rabbinische Amt bekleiden,” Teetz, 2000, pp 24 ff.

Simon Greenberg , ed., The Ordination of Women as Rabbi: Studies and Responsa, New York , 1988.

Solomon B. Freehof , Reform Responsa, Cincinnati , 1960; Recent Reform Responsa, Cincinnati , 1963; Current Reform Responsa, Cincinnati , 1969; Modern Reform Responsa, Cincinnati , 1971; Contemporary Reform Responsa, Cincinnati , 1974; Reform Responsa for Our Time, Cincinnati , 1977; New Reform Responsa, Cinnnati,