Rabbi Richard S. Rheins

19. 20.

nation of Women as Rabbis , edited by Simon Greenberg , Jewish Theological Seminary of America , 1988. See note 1 for references about the Reform move­ment’s version of Progressive I Jalakhah. Robert Gordis , The Dynamics of Judaism,(Indiana Univ ersity Press), Bloom­ ington , 1990. P. 82. Zemer’s Evolving Halakhah is especially valuable for this purpose. Fortunately, there are exceptions For a good example of a modern Orthodox Rabbi striving to incorporate modern ideals(such as egalitarianism) into Orthodoxy , see the recent article by Rabbi Adam Mintz,“Secularism, Spiri­tuality, and the Future of American Jewry,” edited by Elliot Abrams and David G. Dalin , Ethics and Public Policy Center, 1999. Rabbi Mintz, spiritual leader of the Lincoln Square Synagogue in New York City , concludes:“Edu­cation is really the great equalizer. Men and women, young and old—every­body is able to study Torah and reach the highest level he or she can achieve. In this respect there is no difference between men and women. If we are somehow able to incorporate the notion of equality of education into the Shabbat morning service without disturbing the traditions of that service, we will be continuing the process that was begun a century ago of allowing the Orthodox synagogue to meet the needs of a changing Orthodox community, while at the same time remaining faithful to our tradition”(p. 59). Chatam Sofer , Responsa Orach Chayyim, number 28. Mendell Lewittes, Principles and Development of Jewish Law, Bloch Publishing, 1987, p. 186. See Chatam Softer's Responsa, Orach Chayiim, number 36. Jacob Katz , The Shabbes Goy, A Study in Halakhic Flexibility,(JPS), Philadel­ phia , 1989, especially pp 144-156 and 235-241. In addition to the above-mentioned Shabbes Goy, see Katz 's Divine Law in Human Hands, Case Studies in Halakhic Flexibility, The Magnes Press, The Hebrew University , Jerusalem , 1998. Maimonides ’ Introduction to the Mishnah, chapter four. De Specialibus Legibus, 4.149- 150 in the Loeb series and following the transla­tion of FH. Colson. According to Martin Goodman in JJS Vol. 1, Spring 1999, p. 18, Naomi G. Cohen maintains that Philo was referring specifically to Oral Law in her Philo Judaeus : His Universe of Discourse(1993). The thirteen methods of Torah interpretation are found in the introduction to Sifra and are reprinted in some traditional prayer books, including Birn­baum’s, pp. 42-43. Rambam ’s Introduction to the Mishnah is found in traditional editions of tractate Berakhot and is titled Rambam’s Introduction to(the Mishnaic ) Order of Zeraim(seeds). Cf. Goodman, JJS, Spring 1999, pp-17-20. For example: Rabbennu Gershom'’s ban against polygamy(which is permit­ted by the Torah ) is a gezerah because it limits an existing observance. When Rabban Gemaliel mandated a new arrangement of the shemoneh esreh for the post-Temple era, his declaration was a takkanah. See Mendell Lewittes, Prin­ciples and Development of Jewish Law, pp. 93ff.; Menachem Elon , Jewish Law, pp. 490ff. See Ephraim E. Urbach , The Halakhah, Its Sources and Development,(Massada Ltd.), Jerusalem , 1986, pp. 3-6. I Maccabees 2: 29-38.