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5760), me-Hilkhot Arba Parshiyot, sec. 13, p. 6; R. Mordechai Eliyahu, Kol Tsofayikh, Parshat Terumah 5761, Sheet no. 119 and Parashat Zakhor 5765, sheet no. 304; R. Yisroel Taplin, Orah Yisrael, sec. 2, end of no. 8; Resp. Degel Re’uvein, sec. 6; R. Chaim Pinchas Scheinberg, cited in Rigshei Lev, Chap. 7, parag. 27, note 49; R. Eitan Yadi, Midrash Megilla, Parshat Zakhor, p. 5, no. 16.

Many of these latter posekim indicate that the lenient position is the view of the vast majority of codifiers and the common practice. R. Moses Portman (Poniveze Yeshiva, Bnei Brak; conversation with R. Shlomo H. Pick and recorded in personal communication to Aryeh A. Frimer, April 1992) indicated that it was not the practice of religious women in Telshe, Lithuania to make a special effort to hear Parshat Zakhor. R. Yaaqov Loewinger (personal communication to AAF, 2/13/06) writes that the same was true for Budapest, Hungary prior to WWII. R. David Zvi Hillman (editor, Encyclopedia Talmudit and Frankel edition of M.T.; conversation with R. Shlomo H. Pick, ibid.) indicated that this was generally true for much of Eastern Europe. Indeed, Rabbi Isaac Ze’ev haLevi Soloveitchik of Brisk is recorded as saying that the custom of women coming to the synagogue to hear Parshat Zakhor was unknown to him until he arrived in Jerusalem; see: R. Simeon Joseph Meller, “Uvdot veHanhagot leVeit Brisk,” p. 101. R. Moses Feinstein, R. Joseph B. Soloveitchik and R. Shlomo Zalman Auerbach are reported to have maintained that the general custom is to free women from the obligation of Parshat Zakhor; see respectively: R. Jacob Ephraim Farchheimer, Kol Torah, 54 (Nissan 5763) p, 24, no. 7; R. Michel Zalman Shurkin, Harerei Kedem – beInyanei haMoadim, I, sec. 185 (5760 ed.) and sec. 208 (expanded 5769 ed.); and R. Nahum Stepansky, veAleihu Lo Yibol, I, O.H., sec. 415. (Nevertheless, R. Auerbach himself would be be careful to have his wife hear the reading; see: Halikhot Shlomo, I, Tefilla, sec. 5, Orhot Halakha no. 68, and R. Shlomo Zalman Auerbach cited by R. Tuvia Friend, Shalmei Mo’ed – beInyanei Hag uMo’ed, sec. 58, p. 260.) R. Asher Zelig Weiss , commenting on the conclusion of Resp. Minhat Yitshak, IX, sec. 68, that the majority of poskim are stringent, writes: “I don’t know who these majority of poskim are;” see: R. Asher Zelig Weiss, “Shiur Moreinu haRav Shlita,” Parashat Tetsave-Zakhor 5769, vol. 7, Kovets 19 (271), sec. 6. R. Asher Weiss, ibid., also discredits the assertion that R. Joseph Shalom Elyashiv indicated that women had accepted the reading of Parshat Zakhor upon themselves as an obligation.

In addition, we note that both R. Hanokh Henikh Agus, Marheshet, I, sec 22, no. 2,

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