By the 1950s, even the most Orthodox of Jews had accepted that girls should receive formal education in religious texts. At the same time, most Orthodox schools, whether modern or haredi, provided girls with instruction in the Hebrew Bible and practical ritual law, but not in Talmud. The latter text and its associated works, known collectively as the “oral Torah” as they were based on what were once word-of-mouth traditions, were exclusively the preserve of men. In 1953, Rabbi Leonard Rosenfeld, on behalf of a school called the Hebrew Institute of Long Island (HILI), asked Joseph B. Soloveitchik, then one of America’s greatest rabbis, for his view on teaching the Talmud to women. Joseph C. Kaplan, who knew Rosenfeld personally, writes:
Four months later, in a letter dated May 27, 1953—the letter that has sparked so much discussion and debate in the Modern Orthodox community and beyond—the Rav, [as Soloveitchik was affectionately known], answered Rosenfeld: “As to your question with regard to a curriculum in a coeducational school, I expressed my opinion to you long ago that it would be a very regrettable oversight on our part if we were to arrange separate Hebrew courses for girls. Not only is the teaching of oral Torah to girls permissible but it is nowadays an absolute imperative. This policy of discrimination between the sexes as to subject matter and method of instruction which is still advocated by certain groups within our Orthodox community has contributed greatly to the deterioration and downfall of traditional Judaism.”
Five years ago, the letter was published and is now widely known. But, Kaplan notes, a mystery remains:
Why did HILI, after passing an official resolution giving a “binding commitment” that it “would be bound by [the Rav’s decision] in the matter,” never comply with its commitment?
Kaplan hazards a guess:
It is possible that what HILI had agreed to was to be bound by a traditional t’shuvah—legal ruling—that discusses the surrounding circumstances, sets forth an answer to all the questions being asked, issues a specific halakhic ruling, and, critically, details the halakhic sources upon which that ruling is based. The Rav’s terse May letter, however, was very different.
More about: Halakhah, Joseph B. Soloveitchik, Women in Judaism