Two weeks ago I attended the Conference on Feminism and Orthodoxy, and I came away emotionally torn, jubilant and inspired, yet morose and alarmed. I felt the first two positive emotions because I knew that I had attended a historic event, one that has and will alter the face of Modern Orthodoxy as we know it. Already women have initiated changes that have allowed them to participate within our religion on a plane far closer to the level of participation afforded to men. I believe this phenomenon will continue, though I do not know until what point, however I believe my lack of foresight is shared even among the leaders of this movement as they too are unsure what constitutes their final destination.

But as I stated, my happiness is of a tempered sort and ironically, for the same reasons I'm happy, I weep. I am scared and saddened by what I see as the outcome of this powerful and dynamic movement.

Incidentally, I know there are those who shudder at the word "movement" used in conjunction with what this conference represented, because they see the situation as one that needs healing from within, not one that needs an external "movement" to cause change. Nevertheless, I think this attempt at change is generally perceived as a movement and perhaps because of this factor will cause an incredible rift in Orthodox Judaism within the next 20 to 30 years. The rift will be created, because Haredi Orthodoxy, which I consider to be to the right of Modern orthodoxy, will never truly allow women a role in Judaism equal to the role that men currently play.

Dr. Sylvia Fishman an Assistant Professor of Contemporary Jewish Life/Sociology of American Jews at Brandeis made a chilling point during her speech in the session entitled "Kol Isha." She stated that the Orthodox world is gripping onto this controversy with such vehemence because they see it as representative of modernity, something they do not wish to integrate into their live styles. Paradoxically, modernity has already infiltrated into many of these circles. Cases in point: The music of Mordechai Ben David and Dedi – two examples of rock music, modern rock music, that has made its way into Haredi circles; and even within the haredi circles, women are assuming a more prominent position in providing a livelihood for their family by working; and the list goes on. Therefore, the fight against integrating women as equals to their male counterparts in terms of religious practice is the last symbolic stalwart in the fight against modernity.

Realizing that there are other sociological aspects involved and perhaps halachic issues as well, though the latter is the source of debate, I still believe that Dr. Fishman is correct and I do not think that this problem will disappear. Our world of technology makes it so difficult to shelter ourselves from modernity and thus the issue of the changing place of women in Orthodox Judaism is a great place to set up a battle fort.

Currently, though some would tell me that I’m mistaken, the umbrella of Orthodox Judaism covers Modern Orthodox to the Ultra Orthodox – perhaps I can even base this on the fact that both phrases still contain the word orthodox. Nevertheless I am given to conclude that those on the right of the Orthodox spectrum will consider the course that these women are on, not as a healing process, but as a movement that is drifting away from traditional orthodox Judaism. This "movement" will cause a break between the Modern Orthodox and those to the right of the Modern Orthodox and the constituents will have to choose sides. The rift created will be as severe as the gap that separates the Orthodox from the Conservative.

At first, I thought there might be hope, because although there were those at the conference who ignored the texts and halacha and based their arguments on concepts of equality, there were also those who were attempting to create place for women through the confines of halacha. Nevertheless I realized that over much smaller halachic arguments there have been rifts created that have never healed, so I’m not holding my breath.

One other point that I’d like to make before I cap my pen. I was surprised to see the incredible representation that YU received among the many male lecturers. Numerous Rabbis who addressed the conference were connected to YU in some manner whether in form of their ordination or graduate and undergraduate education. In contrast I noticed very few of the female lecturers had received any level of their education at YU. I’m not quite sure what to make of this.

Yeshiva University, particularly its undergraduate component, is the leading producer of Modern Orthodox clientele. It would make sense that at a conference whose proponents are predominantly Modern Orthodox and whose effects will most likely be felt upon Modern Orthodox, that a good number of the female speakers would have emerged from Stern and other sections of YU.

However, I ask myself, is this not the purpose of the conference – awakening the latent Orthodox woman? So I wait and hope that this conference and its effects will stir the hearts of our female counterparts and ourselves as well, but ultimately I hope that this process will lead to a healing within Orthodox Judaism and not a movement which will cause a break within Orthodox Judaism.