PETER S. KNOBEL

37. The elimination of the arayor may simply reflect an ambivalent aesthetic appropriateness of the language in the wedding ceremony and male orientation of the table of consanguinity. However the category of incest and adultery remain significant. The question of the arayor needs to be explored in detail.

38. Adler , Engendering Judaism, p. 177. 39 Polish, Maaglei Tzedek, Rabbi’s Manual.

40. The Assembly of Rabbis of the Reform Synagogues of Great Britain(Eds.), Forms of Prayer Jor Jewish Worship, 1. Daily, Sabbath , and Occasional Prayers, 7th Ed.(Oxford, 1977), p. 281

41. Some will argue that, for the sake of Klal Yisrael, we ought to use the ketubah. As Moshe Feinstein has pointed out in Resp. Igerot Moshe, EHE , 1:76-77, Reform weddings are safek kiddushin at best because there is a prima facie assumption that no kosher witnesses were present Although his decision allows a woman married by a Reform rabbi to remarry without a ger(Jewish divorce) and may be considered a leniency, our decision must not be based on trying to satisfy the halakic requirements of other movements unless it can be done in a way that maintains the ethical nature of kedusha. The use of the traditional ketubah calls into question the kedusha of our marriage ceremony.

42. Judith Hauptman , Rereading the Rabbis: A Woman's Voice (Boulder , 1998), p. 60.

43. Levitt, Jewish and Feminist , pp. 32-33. 44. For new type of covenantal document, see below, Rachel Adler ’s Brit Ahuvim. 45. A rethinking of Reform halakhah requires a rethinking of Jewish divorce. How ought a mar

riage be dissolved? The traditional ger is unacceptable. A new ceremony, Seder Peredah, has nt gained wide acceptance. One fundamental question remains unresolved, and that is the question of remarriage of a divorced woman without a get outside Reform Judaism. What are our ethical obl­gations as well as our relation to Klal Yisrael? If we reject the traditional concept of kiddushin 8 unethical, how do we encourage women and men to participate in such practices. Adler| Engendering Judaism, pp. 203-212.

46. Ibid., p. 172.

47. Jacob Neusner , A History of the Mishnaic Law of Women: The Mishnaic System of Womeh Part 5,(Leiden , 1980), p. 268.

48. I suspect that most Orthodox Jews would understand their relationship similarly. In this sit tion there is a cognitive dissonance between what is done ritually and what is believed theologically

Orthodox feminists, however, have begun to offer an increasingly insistent critique of Jewish ma" riage law.

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