The Case of Feminism— Mechanisms of Change 83

Josephus, and the New Testament as well as the Dead Sea Scrolls. It was viewed as the ultimate religious authority. Long after it had ceased to function, an idealized version of its procedures was described in the mishnaic literature. We cannot judge the accuracy of this description.

Maimonides provided a description of its powers and functions as he understood them: It had the power to make major decisions that were to be recognized by all and could do so by majority vote..Membership in this august body was limited to those that had received ordination in the continuous line that according to tradition traced itself to Moses. However, when the Great Assembly turned to the qualifications for membership, they agreed that there were no specifications, voted on the matter and settled it. As ordination in the traditional sense stopped in the fourth century, it meant that this route for making changes or modifications in the halakhah were no longer available.

The need for greater flexibility was felt from time to time, but no one was sufficiently bold to attempt the reintroduction of ordination and thus to begin the process of recreating a Great Sanhedrin. The exception was Jacob Berab of Safed. In the sixteenth century made the bold attempt which immediately failed since he did not include the leading rabbinic authority of Jerusalem. This effort would undoubtedly have collapsed anyhow a bit later. Those that participated in this venture, such as Joseph Karo, did not mention it in their writings as it would only have injured their reputation. No subsequent similar efforts to create a central Jewish religious authority that might have the power to make major changes in the halakhah were undertaken.

33.“Statuten,” Protocole, Op. Cit., xii ff.

34. Protocolle und Aktenstuecke der zweiten Rabbiner Versammlung abgehalten in Frankfurt am Main, Frankfurt, 1845. Frankel left after a debate on the report of d Commission that suggested that Hebrew be limited to barkhu, the following Paragraphs, shemaand its paragraphs, the initial three and final three paragraphs of the amidah, and the Torah reading. The remainder of the service could be in the Vernacular[German](p. 61). There was considerable discussion; the vote on this ISsue was for acceptance of the report eighteen to twelve, with Frankel not Participating. He then immediately published a statement declaring his objection(p. 72). This statement was brought to the attention of the Conference two days later and the assembly decided against publishing a rejoinder and starting a public polemic against him(pp. 86 ff.) Although this was the ostensible reason for Franke]’s withdrawal, his theological position differed on many other matters with the Majority in attendance.