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| Yoetzet receiving her certification - Photo credit: VIN |
The opposition to these newly created positions for women
was strong and swift among the right wing. Yoatzot were rejected out of a fear that these
women were replacing Poskim. And that such innovations were rooted in a form of radical
feminism that wanted to do away with as many differences between men and women as possible - pushing that envelope well beyond all traditional boundaries. Which were set by millennia long traditions (often referred to as Mesorah.)
Rabbi Yaakov Feitman explained why the right wing is so
opposed to them in a 2009 article in the Five Towns Jewish Times (republished
in Matzav). Some of it is based on
misunderstanding of what the function of Yoatzot actually is. He called them
Female Poskim. They are not female Poskim. It is part of their training that
they go to Poskim with the more difficult Shailos.
But his objections do not amount to anything of great substance. He
seems to compare the importance of keeping the status quo against this innovation
with the status quo of using a Shtender (lecturn) for Torah study. Here is how
he puts it:
What is not as generally well known is that Torah has a form, as well. The gestalt of Torah is as much part and parcel of Mattan Torah as its substance. Gedolei Yisrael through the ages were moser nefesh for the form as much as for the substance. The institution of a chavrusah, learning at a shtender, the format of a shiur are all time-honored and hallowed. An assault upon the process has always been treated as seriously as an attack upon the Torah itself.
Perhaps Rabbi Feitman didn’t know that no less a Posek than
R’ Moshe Feinstein did not approve of using a Shtender for Torah study. He
preferred a table – believing that the use of a Shtender while seated makes one
too ‘laid back’ (for lack of a better term) and thereby lessening the Ameilus (intensity)
required for proper Torah study. He felt
that one is far more engaged in the learning process when the Gemarah is on a
table rather than on a Shtender. One can argue the point. But one cannot claim as does
Rabbi Feitman that opposition to the use of a Shtender is an assualt on the
process which is seen as an attack on the Torah itself.
Some have argued that the advent of Yoatzot is a slippery
slope towards the ordination of female rabbis. I disagree. I am opposed to the
innovation of female rabbis for reasons I have stated elsewhere - which are beyond the scope of this post. But a Yoetzet
is not a rabbi. She is an advisor. They have been around for nearly a decade
and not one of them to the best of my knowledge has gone that route.
Others maintain that the source motivation is feminist.
Those that seek to be Yoatzot or promote them are more interested pushing a
feminist agenda than they are in serving Judaism. I have met one Yoetzet and
can testify as to her sincerity. She is not a feminist. Her purpose in studying these laws is to further the observance
of family purity laws. Many of which are biblically based and subject to the heavenly
death penalty of Kares! I have also spoken
to others who have met Yoatzot and have been equally impressed at the sincerity and religiosity of
these women.
I believe that opposition by the right is still
strong. The old accusations about motivations and agendas are still believed by
them and I do not recall seeing any moderation by them on this issue. Which is
quite sad. As I said in my post of about 8 years ago… even if there were some 'impure' motivation to this innovation, the benefits far outweigh any perceived problems
they may have – imagined or real.
What about giving these learned women a title? Is that appropriate?
Why would
anyone have a problem with that? Shouldn’t those who study Torah and achieve a
level of expertise in a given field be given a title that recognizes it? More importantly why not have a standardized
level of competence that an earned title represents.
One of the arguments
raised against Yoatzot is that they do not add anything to observance of family
purity laws. The advantage that a woman with shailos of a personal
nature would feel more comfortable speaking to a woman than a man – was already
taken care of by the Rebbetzin – who was the wife of a Posek. These Rebbetzins were
already advising women with embarrassing Shailos and forwarding difficult
Shailos to their husbands.
While it is true that this was – and probably
still is going on, these Rebbetzins had no formal or standardized
education on this subject. It was all based on the personal experience of being married to a Posek. That there now exists women who have studied the
material directly and know it well… is an improvement on that.
What about the idea that changing tradition that have been
in existence for milleina is a bad idea? I don’t buy that as an absolute. And neither do some
of the greatest Poskim in Jewish history. When the time was right they supported change
even in the face of much right wing opposition.
This is in fact what happened in Europe in the early 20th
century when Sara Shenierer founded the Beis Yaakov schools. The rabbinic objections were strong and went
along the following lines: Women got along fine for 3000 years being religiously
educated in their homes by their mothers without a Beis Yaakov. Now suddenly they need a formal school?! And yet no less a Posek than the Chofetz
Chaim supported this new and somewhat radical innovation. He felt the times
required it. The same is true for Yoatzot. The advent of Yoatzot is a response to a current need. If they are feminists, so too was
Sara Sheneirer.
Which is why I am pleased to see an article in the 5 Towns
Jewish Times reporting that the rabbinate of that community enthusiastically
endorses Lisa Septimus as its official Yoetzet. Rabbi Kenneth Hain who is quoted in the article
said:
“I firmly believe that the addition of Rebbetzan Septimus as a Yoetzet Halakhah will be a wonderful asset to enhance observance and understanding of one of the most sacred areas of Jewish life. I heartily welcome this important development in the Five Towns Community.”
Rabbi Heshie Billet another rabbi in 5 Towns added:
“The Yoetzet is not intended to replace the halachic and personal relationship between local rabbanim and rebbetzens and their congregants on this very sensitive area of religious life. Rather, it is our expectation that the Yoetzet will support that relationship, complement it, and enhance the observance of taharat-ha-mishpachah in our community.”
Ken Yirbu! I wonder whether Rabbi Feitman who is a member of
this community is on board with this. Did he change his mind? I certainly hope so.
