Not in the way you think. This is written in praise of the RCA, not to score points for Agudah. (I wouldn’t take sides – I have a high regard for, and work with, both.) If you can’t take a tongue-in-cheek title, please read no further.
The story, in the end, was not in the resolution that repudiated the ordination of women “regardless of title,” but how they arrived at it.
The resolution is reproduced in its entirety, below. Several people debated every phrase for days before it was put before the membership, who also debated it phrase by phrase. Four poskim within the RCA orbit were consulted. The language that was adopted represents a compromise, since the poskim did not always agree with each other, but could live with the final version.
After vigorous debate, the resolution was passed without opposition. A few people abstained, but all thought it was important that the organization should not be riven by dissent, so they agreed to agree.
Before the vote, the delegates heard a shiur by Rav Hershel Schachter, shlit”a, who said that there were two reasons lehalachah that women could not be ordained. He saw such ordination as a violation of the issur of serarah, citing an Avnei Nezer that modern semichah is invested with power. He then drew gasps from the audience when he said that it was also a yehareg v’al ya’avor – because the Conservative movement had made egalitarianism a key plank in its platform. [Note: It did not take long for the ignorant to demonstrate their ignorance. There are reports that people outside of Orthodoxy are reporting that RHS argued that it is better to be killed than to [fill in the blank.] I was not at the shiur, but anyone who spent time in a beis medrash understands that his reference was almost certainly to the Yam Shel Shlomo in Bava Kama which states that falsifying or misrepresenting what Torah stands for is impermissible under all circumstances. “Yehareg v’al ya’avor” translates into “No way!” and nothing more. People citing him to any other effect are only demonstrating their inability to handle rabbinic text.]
The resolution was a good reflection of where Centrist Orthodoxy stands on women’s issues. It endorses greater opportunities for learning for its women, and is comfortable with women assuming many roles in professional and Jewish communal life. It nonetheless is mindful of the guidance and balance provided by the Torah’s halacha and hashkafa.
In one important aspect, despite the very real differences in many other areas, the RCA became Agudah.
Agudah, people so often forget, means “coalition.” Rather than a monolith of the yeshiva world, Agudah is a big tent, under which are gathered many factions and their leaders, often with very different viewpoints. The most difficult job within Agudah is pursuing a path that all members of its coalition can live with. The final result is often not the prefered path for any one of its constituents, but something they can all live with.
The RCA discovered that Centrist Orthodoxy now operates the same way. The differences between the young, yeshiva trained rabbis on the right and the followers of Rabbi Avi Weiss are no longer variations on a theme. They are pronounced, and the differences cannot be glossed over. To the credit of all of them, they understood the value for Klal Yisrael of staying together under one roof. This gives them a more effective public voice, and mutes the deep-seated differences to a level below that of full-blown machlokes, which is never good for us. The RCA is now also a coalition.
There were some other areas of overlap. Agudah submits its questions to the Moetzes, which is often not of one mind. The RCA submitted its question – at least for guidance, if not for psak, which is a huge difference – to four unnamed greater authorities, who also did not agree. Like the Moetzes, they did arrive at a compromise they could all live with. Like the Moetzes, their proceedings did not lend themselves to transparency.
Agudah has not been afraid to stand by its principles, even when they would not be understood by many in the general community. The RCA did the same. It spoke with pride about its encouragement of greater participation for women (Agudah could not have articulated things quite the same way), but would not compromise its principle of fidelity to the Torah values of its leadership.
They did this without apparent acrimony or compromising civility, even while encouraging debate – something that many Agudah faithful would like to see a bit more of. They should be commended for a job well done.
Yehi ratzon that this tongue-in-cheek (mostly) comparison should augur well for greater connection between two machanos of Torah!
What follows is the fuller nusach of today’s earlier press release:
1) The flowering of Torah study and teaching by God-fearing Orthodox women in recent decades stands as a significant achievement. The Rabbinical Council of America is gratified that our chaverim have played a prominent role in facilitating these accomplishments.
2) We members of the Rabbinical Council of America see as our sacred and joyful duty the practice and transmission of Judaism in all of its extraordinary, multifaceted depth and richness – halakhah, hashkafah, tradition and historical memory.
3) In light of the opportunity created by advanced women’s learning, the Rabbinical Council of America encourages a diversity of halakhically and communally appropriate professional opportunities for learned, committed women, in the service of our collective mission to preserve and transmit our heritage. Due to our aforesaid commitment to sacred continuity, however, we cannot accept either the ordination of women or the recognition of women as members of the Orthodox rabbinate, regardless of the title.
4) Young Orthodox women are now being reared, educated, and inspired by mothers, teachers and mentors who are themselves beneficiaries of advanced women’s Torah education. As members of the new generation rise to positions of influence and stature, we pray that they will contribute to an ever-broadening and ever-deepening wellspring of talmud Torah, yir’at Shamayim, and dikduk be-mitzvot.