selves employ women in their schools as teachers and readers,
and our women rabbis will not do more than this. In fact, the entire question reduces itself to this: women are already doing most of the work that the ordained woman rabbi is expected to do, but they do it without preparation and without authority. I consider it rather a duty of the authorities to put an end to the prevailing anarchy by giving women a chance to acquire adequate education and an authoritative standing in all branches of religious work. The practical difficulties cannot be denied. But they will be worked out the same way as in other professions, especially in the teaching profession, from the kindergarten to postgraduate schools. Lydia Rabbinowitz raised a family of three children and kept up a full measure of family life while being a professor of bacteriology. The woman rabbi who will remain single will not be more, in fact less, of a problem than the bachelor rabbi. If she marries and chooses to remain a rabbi—God blesses her—she will retire for a few months and provide a substitute, just as rabbis generally do when they are sick or are involved in an automobile accident. When she comes back, she will be a better rabbi for the experience. The rabbinate may help the women, and the women rabbis may help the rabbinate. You cannot treat the Reform rabbinate from the Orthodox point of view. Orthodoxy is Orthodoxy and Reform is Reform. Our good relations with our Orthodox brethren may still be improved upon a clear and decided stand on this question. They want us either to be Reform or to return to the fold of real, genuine Orthodox Juda ism
whence we came.