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133, cites the view of R. Emden, Migdal Oz, Even Bohen 1:35 as support for the position of Maharshal. (The view of R. Emden is based on Resp. Radbaz, IV, sec. 92 – which is cited in turn by Shyarei Kenesset haGedolah, Y.D., sec. 197, no. 1 and Pithei Teshuva, Y.D., sec. 197, no. 10.) A similar position is maintained by R. Shlomo Chaim haKohen Aviner, Shalhevetya (Jerusalem: 5749), p. 25 based on the above Resp. Radbaz. It should be noted, however, that Radbaz and R. Emden maintain that if an oppressor says to a Jew, “Violate this law of the Torah - because the Torah is no longer valid - or else I will kill you,” a Jew may indeed violate. Since the Jew has merely acted and made no verbal declaration to the non-validity of the Torah, we do not care what mistaken impression the oppressor may have obtained from his actions. The Jew is only obligated to martyr himself, if he must – in the words of R. Emden - make an “explicit declaration” (le-hodot be-feh malei) that the Torah or even it’s orally transmitted interpretation are no longer valid. It is not at all clear from Radbaz’s or R. Emden’s words that they maintains, as does Maharshal, that one is required to martyr himself rather than misstate a specific point of Jewish law.

137.Supra, text at note 125.

137*.See, for example, Rivka Haut, “Women’s Prayer Groups and the Orthodox Synagogue,” in Daughters of the King: Women and the Synagogue, supra, note 3*, pp. 135-157, at p. 141. R. Aryeh Tsvi Fromer maintains that proper fulfillment of the mitsvah of Talmud Torah she-bi-khtav requires Torah study from a Torah scroll; see: Resp Erets Tsvi, I, sec. 20 and II, sec. 9.

138.For a review of some of the relevant responsa, see R. Ovadiah Yosef, Haggada Hazon Ovadiah, II, Hilkhot Hodesh Nissan, sec. 1, no. 6 and Resp. Yabia Omer, VIII, addendum to O.H. sec. 54. The question of using and transporting (tiltul) a sefer Torah for a women’s Torah reading, as well as the complicated issue of berakhot, will be discussed and documented in detail in Part 2 of this paper, which deals with the “Practical Issues” of halakhic women’s prayer groups. We simply note at this juncture that, regarding a women’s Torah reading, R. Mordechai Tendler writes in the name of his grandfather, R. Moshe Feinstein (infra, text following note 217), “They may also read from the Torah, though they should be careful not to do so in such a manner as to create the erroneous impression that this constitutes keriat haTorah.” (See, however, an apparently contradictory ruling by R. Moshe Feinstein, cited by R. Aharon Felder, supra, note 114.) In a letter to Ms. Nili Arad, dated 22 Adar 5750 (March 19, 1990), concerning “The

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