with increasing success to overcome the problems of infertility. Artificial insemination has become a relatively common tech­nique. Males are faced with a more difficult ethical dilemma, but surrogate motherhood*! and adoption are possibilities. There are issues of gestational, genetic, patrilineal, and matrilineal parent­hood. They are complex but not insurmountable issues. Rabbinic teaching considers celibacy unnatural. It is not he who marries who sins; the sinner is the unmarried man who

“spends all his days in sinful thoughts.”(Kid. 29D).

Notes

ictors that use or that decision). When

it norm, it rarely

hin,” W

Law, Pittsburgh

quote an extended section of Prof. Washofsky’s statement because of the profound esteem in which I hold him. His knowledge of texts and clarity of thought make him one of the most important voices for those of us who believe that Reform halakhah is not an oxymoron. The text is taken from an unpublished paper and I am grateful to the author for per mission to quote it Prof. Washofsky assumes that Reform Jews use the term kiddushin in the same way that traditional Jews use the term.| have argued in“Love and Marriage Reform Judaism and Kiddushin” that although we still use the term kiddushin for marriage we have altered its meaning. We have changed the halakhic paradigm; we reject its origins in property law, and we reject its patriarchal nature. Although on a superficial level Reform marriage and traditional marriage appear to be the same, they are really different. I find

myself convinced by the halakhic case made by Rachel Adler in her ground­

breaking book Engendering Judaism. Marriage as we understand It is Brit

\huvim an egalitarian covenant of lovers We cannot begin this discussion de novo as if Reform Judaism had not pre­

viously modified Jewish marriage law. Reform Jews have in very decisive