Changing Judaism
Summary
Moderated by Judith Plaskow, professor of religious studies at
Manhattan College, the third panel of the Ingeborg, Tamara & Yonina
Rennert Women in Judaism Forum, "Changing Judaism," addressed how
feminists have sought to reshape Jewish theology and religious practice.
The conversation included:
- Rabbi Sue Levi Elwell, regional director, PA Council, Union
for Reform Judaism;
- Judith Hauptman, E. Billi Ivry Professor of Talmud and
Rabbinics, Jewish Theological Seminary;
- Norma Joseph, associate professor of religion, Concordia
University;
- Lori Lefkovitz, director of Kolot: The Center for Jewish
Women's and Gender Studies;
- Danya Ruttenberg, author, Yentl's Revenge: Third Wave
Jewish Feminism.
Although considerable strides have been made within many
denominations of Judaism to address and accommodate women's experience,
much work, the panelists agreed, remains to be done. Professor Plaskow
noted that, in the decades since the late 1960s, increasing numbers of
synagogues across the United States have accepted women as rabbis,
cantors, and Torah readers. Women-centered rituals have flourished.
Cutting-edge feminist and queer scholarship has contributed to a vibrant
new cannon of literature. And yet, Plaskow worried that "progress toward
equality is stalled." She went on to say:
It's rare not to find lip service to the concept of
equality, but there are often significant gaps between theory and
reality. And that means that we are dealing with an aura of obfuscation
around these issues that was not the case 30 years ago, when the
opposition was more blatant and, in some ways, easier to deal
with.
As representatives from the Reform, Conservative, Orthodox, and
Reconstructionist movements, each of the panelists echoed Plaskow's
assessment: each celebrates her denomination's liturgical, ritual, and
educational innovations; each acknowledges inequalities that persist
within her religion's inherently patriarchal, inherently heterosexist
framework; and each wrestles to balance a desire for change with a deep,
abiding respect for tradition. At first glance, we might overlook this
shared experience by focusing on divergent paths of belief and practice,
on the differences that separate one denomination from the next, but we
must remember that if "the fabric of Jewish life and thought [is], in
Cynthia Ozick's word, 'frayed'," then the work "of each of the women on
this panel . . . has been to live a Judaism that is repaired, made whole
by the inclusion of women's wisdom, women's insights, and women's
questions" (Elwell).
Indeed, a fair amount of the resistance to Jewish women's advancement
within Judaism has come from preconceptions that disable feminists from
working across denominational divides. Norma Joseph provided a moving
example of this as she lamented the frequency with which Orthodox women
are advised to leave Orthodoxy rather than to advocate for more just
treatment within it, an interaction that stems, she claims, from a
popular and widespread misunderstanding that Orthodoxy cannot, by
definition, incorporate change:
Innovation of Orthodoxy is a reality. In the end of the
eighteenth and beginning of the nineteenth centuries, Orthodoxy emerged
from internal divisions and opposition to Enlightenment. In other words,
it itself is a new and radical movement. It was incredibly successful,
and most successful at marketing itself as the one movement that was the
direct and continuous heir of all of the 2000- or 5000-year history that
preceded it . . . Orthodoxy stands on the back of an innovative agenda,
but convinced everybody it was non-innovative.
Judith Hauptman furthered the point by encouraging Jews to view
change as a vital part of all Jewish practice. In speaking of the
Conservative movement, she insists that "feminist change was made within
the framework of halakah, Jewish law." Change, then, is not a matter of
opposing or denying authority, but rather the result of a "philosophy of
accommodation to evolving ethical sensitivities."
Because this evolution can be seen across the spectrum of Jewish
religious experience - from the Reconstructionists' imaginative Kol
Haneshamah prayer book series to the Jewish Orthodox Feminist
Alliance - Hauptman suggests that there is "a more significant distinction
than denominations," and that is between "egalitarian Jews and
non-egalitarian Jews." The most far-reaching change will doubtlessly
come about when Jews committed to equality share their strategies for
securing it across denominational boundaries. Lori Lefkovitz
described a nondenominational effort called Ritualwell that aims to
create a space in which Jewish feminists can do exactly that: the
project, co-created by Kolot and Ma'yan, is
a democratic vehicle for feminists to share creative
Jewish rituals. [Its] feminist relationship to tradition is remedial and
varies from contribution to contribution; some are subtle modifications
in the direction of egalitarian inclusion, and others are more radically
inventive.
"It is vitally important," says Danya Ruttenberg, "to present
feminist theology, ethics, analysis, and interpretation as mainstream
Judaism" rather than as an alternative to it. "That ultimately is how we
will make important, real, lasting change." To engage in this process is
to be willing to do the difficult and daily work of revising our
rituals, rereading our texts, rebuilding our religions as temples "where
we can all live full lives." Of this daunting task, Rabbi Elwell reminds
us, "our sages teach us it is not up to us to complete the work, but
neither are we free to desist from it."
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