Womens Minyan


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What a blessing to be celebrating with these girls and their families! Because it is not a minyan, men should not use this service as their opportunity to daven that morning. This is a model that is both progressive and halakhic. However, this model only works for our community if men actually go to the am service for Shacharit. We need your help to make this work as this needs to be a complete community effort.

Even if one typically arrives late on Shabbat morning, we are asking all men to triple their efforts to get to shul in time for am Shacharit on these Shabbatot. We view our guidelines as directions for the members of our community. They are unable to get this result because a they take an overly restrictive view on what types of innovation they can implement i.

Obviously all compulsion must be within the confines of halacha. The current general risk averse attitude towards psak significantly limits the type of compulsion used. This does not mean that certain elements of the non-MO world would like to empower husbands to abuse women by withholding a get.

Women’s Minyan – Jerusalem Post Review

However this approach is far from being dominant. It just makes it wrong. By refusing to let Orthodox poskim use the elements listed in a traditional manner, we risk denying them the tools to deal with the challenges we face.

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I came up with all kinds of arguments why some supreme court decision was wrongly decided and supported it with who knows what and it was great for a 9th grader and the teacher gave me a good grade etc. We believe that ratzon hashem is followed by obeying the accepted halacha of each generation. To the extent halacha is silent-we trya nd guess what razon hashem is by assimilating in our mind to the extent possible all halacha, midrashim, actions of chazal etc and try and guess what razon hashem is-but we only guess when haalacha is silent.

Of course, Halacha changes but the Halachik process is eternal. I thought this quotation from p. Change to perceptions of what is halachically permissible regarding the emancipation of women are slow.


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It is important to note, however, they do not come solely from Orthodox leaders. Therefore we do warn and announce, that you should not send your children or the children of your acquaintances into this Yeshiva until you will find out what is going on in the Yeshiva, who is responsible for the terrible situation, and how it is to be remedied.

Sometimes it was rancorous. When the famed head of the yeshiva in Baranowicz, Rabbi Elchonon Wasserman, visited the United States, he praised the more traditional institution, Mesivta Torah Vodaath, and condemned Yeshiva College. He refused, despite personal pleas by Dr.

Revel, to set foot in the building. No problem with women being educated at all. No problem with them learning Torah at all. But minyan? Torah reading? Better we should wear a cross around our necks. SRH would have said Torah is eternal-others have held that the halachik process is eternal-the halachik applications can change depending on circumstances. FWIW, Ruvie is definitely right.

The Orthodox leadership is completely losing track of its constituency. Lichtenstein a leader.

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And I also agree with Ruvie that in another 10 years it will be much more obvious. RHS is certainly one who one would respect and take his word very seriously. Sadly YU is not producing too many of them anymore. It has been around 30 years since the Rav really was involved in Jewish leadership-even those who learnt from him at the end sadly missed the Rav of his prime.

The biggest change to the right since the 40s, 50s, and 60s was probably the YU smicha program. In other words, the move to the right may have been within the RIETS semikhah ordination program, under the influence of a revisionist approach to the thinking of its revered head, the late Rabbi Joseph B. But what the heck does that mean? If there are no limits or rules for re-interpretation, then what exactly DO we stand for?

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The answer, whatever it is, is irrelevant and indeed only reinforces my problem. I repeat: what do we stand for? I agree that halacha is flexible, and I did not say otherwise. Flexibility is not anarchy. Stating this without defining or elaborating said rules makes this statement feel like lip service and nothing more.


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  • Please get specific:. What are the rules? What guides those rules and what makes them distinct from other denominations? Is it just the speed of change or something else? I fully understand your concern.

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    But please try to understand mine. I believe both extremes are utterly destructive and unacceptable. Well, this discussion needs to be conducted very thoroughly by halachists of all stripes on a regular basis from right to left. Another thing that I think helps contribute to the polarizing of the camps is that they don't even talk to each other — they publish in seperate journals, teach in their own schools and institutions and often live in seperate neighborhoods.

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    Forget 'dialogue of the deaf' — there isn't even a dialogue. Aiwac- agree that it should be discussed and they do not talk to each other…. Just sad and depressing. Some even refuse to be in the same symposium…, there is more hope and choices in israel than the USA. I wonder if the problem is leadership. The Gedolim are only Gedolim insofar as they rubber-stamp an already existing theology and religious weltanschaung. An increasing number of MO Jews are now voting with their feet. I never said that, in any of the comments I made.

    I do not at all support a fundamentalist stick in the mud approach. Nor do I know who is right in the current debate regarding women, nor is it particularly relevant. My question was simply this: Is halacha, according to our interpretation, infinitely flexible? If yes, then what is the difference between us and other denominations? What do we stand for, if anything? I was asking a question of principle who are we as Orthodox Jews?

    But that means there needs to be more public debate and less mutual shunning. This is not a question of Lo BaShamayim He, but realizing that living and being observant both in accordance with the spirit, word and letter of TSBP requires Poskim in every generation to consider whether that which was permitted 20 years ago is prohibited and vice versa, especially in light of technological and scientific progresss. A generation that claims to know Shas, Rishonim and Poskim cold but are unaware of how to read between the lines and views itself as simply not in need of the guidance of Gdolei Talmidei Chachamim on all sorts of Halachic and Halachic issues is really a generation that is lost in a desert of its own making.

    Steve Brizel. We all recognize there has been a segment of MO that had accepted this Charedi hashkafa. There is little point in debating with that segment, since neither side will convince the other.

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