by the Conference to prepare and present a responsum. It came to a negative conclusion.”” Lauterbach was not inclined to“creative misreadings of the halakhah.” He based his decision on the principle that women are not empowered to“render decisions in ritual or religious matters” and equated the rabbi with dayan, citing that the ordination states yoreh, yore, yadin, yadin( Yerushalmi San 21c; Shev. 35 b; Yad. Hil. Sanhedrin 2.7; Tur and Shulhan Arukh, Hoshen Mishpat 7.3). In the matter of acting as a teacher, the tradition imposed some restrictions on women but generally permitted it. Lauterbach then continued by asking whether the Reform movement should separate itself from the rabbinic tradition and ordain women. He declined to do so, as in his view it would jeopardize the authority of all Reform rabbis. Furthermore, he questioned the ability of women to devote themselves fully to the task alongside their other duties. The conclusion was challenged on the matter of liberal principle by a large number of rabbis on the floor of the meeting, by women who were present, and by Professor Neumark of the Hebrew Union College , who as the father of the candidate.’ The Conference under the leadership of a special committee, headed by Henry Cohen , then took the following position:
Whatever may have been the specific legal status of the Jewish woman regarding certain religious function, the general position in Jewish religious life has ever been an exalted one. She has been the priestess in the home, and our sages have 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 this conference, we declare that woman cannot justly be denied the privilege of ordination.”
Professor Lauterbach reluctantly modified his views under practical pressure. However, the Board of Governors refused to permit the ordination women. Neither the faculty nor the Conference was willing to push further, nor did anyone come forward and offer private
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