“Rabbi Avi Weiss can be a bit of a controversial figure that very few people, I think, take seriously…”

Rabbi Avi Weiss can be a bit of a controversial figure that very few people, I think, take seriously, for two major reasons, that I think may be related.

The first is by reputation. He’s not known for being a למדן – he’s not known for being a learner; not known for being a תלמיד חכם, which I find very unfortunate. Having heard him numerous times – my grandparents go to his synagogue in Riverdale often – and other interactions, I can tell you that Rabbi Weiss is a lot more knowledgeable and a lot smarter than just about everyone gives him credit for. It might not come across because he might act like a Carlebachian hippie, but there’s a great deal of substance under there that’s very easy to overlook.

The other issue that I think comes up is that leads people to make either irresponsible or just flat-out wrong assessments is they focus too much on conclusions; by which I mean What is the conclusion? What is the statement that Rabbi Weiss says?  If you agree with it, you agree with what he’s trying to accomplish: “Oh, how great, how courageous he is”.  And if you’re predisposed to not liking what he says: “The guy’s a כופר – he’s a heretic, and he’s not really Orthodox”.  And neither one of these responses addresses the issue of method; meaning, you could be right, but for wrong reasons,  you could also be right for wrong reasons.  But no one actually addresses the arguments on their merits. People get so worked up in the emotional reaction of “Do we like what he says or do we dislike what he says?”  And I think that, too, is unfortunate, because I think there is a system here and I think it’s worth unpacking.

Rabbi Josh Yuter, “Halakhic Process 25: Open Orthodoxy“, Yutopia Podcast #119 (27 October 2013).

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The challenges to Orthodoxy are how to deal with its burgeoning numbers

While the other movements are engaged in soul-searching on how to deal with dwindling and aging membership in synagogues, the challenges to Orthodoxy are how to deal with its burgeoning numbers: how to cost-effectively educate the hordes of children the Orthodox are having, how to expand ever-growing synagogues, and where to establish new communities where housing costs—for large homes—are low. But from college campuses, to urban communities of singles and young couples, to suburban communities with families and empty nesters—the numbers all show that Orthodoxy is an attractive type of Judaism, one that is easily replacing any fall-off, and is actually expanding through a relatively high birthrate and an expanding professional outreach movement.
It would stand to reason that Orthodoxy’s greatest challenge—in America, Israel, and around the world—would be having too much self-confidence and sense of triumphalism.

Rabbi Asher Lopatin, “Challenges and Opportunities for a Robust Orthodox Judaism”, Conversations Issue 17 (Autumn 2013/5774), 51.

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A possibility of Open Orthodoxy’s niche

It may be that Open Orthodoxy’s niche, and the important role of the hundreds of future ordainees of Yeshivat Chovevei Torah, the Modern and Open Orthodox yeshiva in Riverdale, New York, will be not only to open the tents of Orthodoxy to anyone interested—and in a sense of mutuality, learning from each other—but to go beyond welcoming to actually making the journey to where our fellow Jews are. Both Hareidi and Chabad outreach welcome all Jews to come to Orthodox homes, Orthodox Shabbat tables and Orthodox places of prayer—and that is admirable connecting. A confident, self-assured Orthodox community will be able to go even further and connect with students, young adults and families where they are. This means learning together with Reform, Reconstructionist, and renewal teachers and students; it means being willing to be on panels even with other rabbis or leaders who will be saying things that are not consistent with Orthodoxy; it means being willing to have Orthodox students spend time with non-Orthodox students, and then Orthodox families find ways of going to the non-Orthodox homes for Shabbat. All without compromising the beliefs or the practices of Orthodoxy!

Rabbi Asher Lopatin, “Challenges and Opportunities for a Robust Orthodox Judaism”, Conversations, Issue 17 (Autumn 2013/5774), 57-58.

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The title “rabbi” is indeed significant re: “rabba”

The title “rabbi” is indeed significant. This can be seen by the fact that when Sara Hurwitz was called Maharat there wasn’t any outcry, but when she was given the title “rabba” that is when the controversy really broke out, even though her job description didn’t change in the slightest. Does this mean that there was no objection to a woman functioning as a rabbi as long as she didn’t have the title? Only after she was renamed “rabba” did the RCA adopt a resolution rejecting the “recognition of women as members of the Orthodox rabbinate, regardless of the title.” Yet despite that resolution, there are synagogues where women are still serving, for all intents and purposes, as members of the rabbinate minus the title.

Marc B. Shapiro, “Answers to Quiz Questions and Other Comments, part 2”, The Seforim Blog (25 March 2012), n. 6 {http://seforim.blogspot.com/2012/03/answers-to-quiz-questions-and-other.html}

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YCT has “fanatically adhered to the Maimonidean rule forbidding responding negatively toward others”

YCT has, to date, consistently and, perhaps, fanatically adhered to the Maimonidean rule forbidding responding negatively toward others. YCT’s curriculum is not only a course of professional study; the quality, quantity, subject selection, and orientations of its instructors provide the discerning reader with a quantifiable and unified ideological self-definition of the kind of Orthodox Judaism that it fosters and offers. As a self-consciously modern (YCT prefers the adjective “Open”) Orthodox Yeshiva, it requires commitment to Jewish law in both theory and practice as a pre-condition for acceptance as a student. But, as an Open Orthodox institution, YCT is open to the insights of non-Orthodox rabbis who can make what it believes to be serious contributions. Academic Talmud is taught by an observant Orthodox rabbi who happens also to teach at the Jewish Theological Seminary, revealing an openness that violates no rule in the classical canon but does deviate from the insular political discipline demanded by Haredi religion. Critical methodology actually empowers the student with the tools to make an autonomous reading of the canon. Since, in Haredi religion, the communal rabbi is authorized only to echo the views of the official “rabbonim and poskim” but not to render an autonomous opinion, however reasoned or defensible within the canons of talmudic hermeneutics, the democratization of independent learning is fraught with danger and is, therefore, off-limits to all but the Haredi gedolim elite. For this reason, academic Talmud undermines “the sanctity of Torah,” precisely because it affords its practitioners the power to render defensible readings and judgments – the original sense of “criticism” – of the canon with unfettered autonomy. Furthermore, Haredi rabbis are, by habit, conditioning, and education, disinclined to speak to the concerns of Conservative synagogues. By founding an institution that trains virtuosi who do not regard the Haredi elite as the ultimate source of rabbinic authority, YCT cannot be deemed to be legitimate to the Haredi elite.

Rabbi Alan J. Yuter, “The Two Contemporary Varieties of Orthodox Judaism,” in Mishpetei Shalom: A Jubilee Volume In Honor of Rabbi Saul (Shalom) Berman, ed. Rabbi Yamin Levy (New York: Yeshivat Chovevei Torah Rabbinical School, 2010), 583-585.