Rabbanit Nomi Kaltmann, one of Australia’s first ordained Orthodox female rabbis, challenges conventional views on women serving as rabbis within Orthodox communities. In response to Rabbi Jonathan Guttentag’s recent article in the Jewish Chronicle, Kaltmann argues that the claim of an unbroken rabbinic authority chain excluding women does not hold historical or halachic merit.
Guttentag asserts that the legitimacy of rabbinic roles is rooted in a continuous lineage of semichah, originating with Moshe, which traditionally excludes women. However, Kaltmann contends that this chain of authority was disrupted centuries ago during the exile, meaning no one today, male or female, can legitimately claim direct continuity with the original form of semichah as described in the Talmud.
Semichah, historically, involved formal transmission of legal authority through recognized courts in the Land of Israel. That system ceased over a millennium ago. Presently, semichah represents community acknowledgment of a person’s proficiency in Jewish law, allowing them to teach and lead. Kaltmann emphasizes that this modern interpretation makes the argument that only men can serve as rabbis increasingly less defensible.
In her role, Kaltmann focuses on pastoral care, teaching, and community leadership, rather than debating her title. She emphasizes the importance of recognized titles in interfaith contexts, where her role as a religious leader is often scrutinized. “In settings with Christian and Muslim leaders, it is crucial that my position is acknowledged, as it legitimizes my voice within the public sphere,” she explains.
Kaltmann’s perspective highlights a significant shift in the understanding of women’s roles in Jewish leadership. She and her colleagues have completed rigorous training equivalent to male rabbinical students, enabling them to teach and guide within their communities. Despite historical precedents of influential women in Judaism, the absence of formal titles in earlier generations does not negate their contributions or responsibilities.
While acknowledging that not all Orthodox communities may feel comfortable appointing female rabbis, Kaltmann argues against framing the issue as a definitive halachic boundary. “To claim there is no room for women in rabbinic roles oversimplifies a nuanced debate,” she remarks.
Throughout Jewish history, the roles of leaders have evolved in response to social and educational contexts. The modern understanding of a rabbi is a product of historical development, not a static definition. Kaltmann urges communities to recognize that ongoing discussions about gender and leadership reflect broader anxieties regarding tradition and identity in a changing world.
She advocates for a respectful dialogue that allows for varying interpretations within the Orthodox framework. “If a community chooses not to recognize women as rabbis, that is its prerogative. Likewise, if another community embraces women in leadership, that is equally valid,” Kaltmann states.
Ultimately, Kaltmann’s position underscores the need for Orthodox communities to engage with the complexities of halachah and tradition, recognizing the legitimacy of differing viewpoints. As she notes, “People can choose their communities, but they cannot insist that only their interpretation of Orthodoxy is valid.”
Kaltmann’s insights invite a broader discussion on the evolving roles of women in Jewish religious life, as communities navigate the intersection of tradition and contemporary realities.
