would seem clear that kol kevuda is not relevant to the fulfillment of religious rituals in general and prayer services in particular.
207.Nitei Gavriel—Dinei uMinhagei Purim, sec. 13, no. 3, end of note 6. R. Shlomo Chaim Aviner, Hesed Ne’urayyikh (Jerusalem, 1991), p. 68ff—see especially p. 72.
208.R. Sha’ul Yisraeli, editor’s note 4, p. 226, to R. Moses Dov Wilner, HaTorah ve-haMedina 4 (Elul 5712), p. 221—reprinted in BeTsomet haTorah ve-haMedina (Jerusalem: Tsomet, 1991), III, p. 230, note 7, p. 235; R. Issacher haLevi Levin, HaTorah ve-haMedina 5-6 (5713-5714), p. 55, section 12, p. 61—reprinted in BeTsomet haTorah ve-haMedina, III, p. 236, sec. 8, p. 242; R. Aryeh Binosovsky (Bina), HaTorah ve-haMedina 5-6 (5713-5714), p. 62, section 14, p. 70—reprinted in BeTsomet haTorah ve-haMedina, III, p. 221, sec. 6, p. 228; Resp. Mikvei haMayyim, III, Y.D. sec. 21; Resp. Benei Vanim, supra, note 204; R. Asher Eliach, cited in Resp. Rivevot Ephrayyim VI, sec. 68. Surprisingly, even R. Menashe Klein seems to agree that there is a relative element to kol kevuda; see Resp. Mishne Halakhot, IV, sec. 125. To this list should be added all those posekim who allow women to assume community leadership roles (elected or otherwise). See R. Chayim Hirschensohn, Resp. Malki baKodesh, II, as well as assorted letters of concurring scholars in volumes III and VI; R. Jacob Levinson, HaTorah ve-haMada (New York: 5692), pp. 22-54; Resp. Mishpetei Uziel, H.M. III, sec. 6; R. Samuel E. Turk, HaDarom 41 (Nisan, 5735), p. 63 and Resp. Peri Malka, secs. 67-71; R. Eliyahu Bakshi-Doron, Torah she-be-al Pe 20 (5739), p. 66 and Resp. Binyan Av, I, sec. 65; R. Joseph Kafah, HaIsha veHinukha (Kefar Saba: Amana, 5740), p. 37; R. Shlomo Goren, interview in Ma’ariv, April 1, 1988, second section, p. 3; R. Haim David Halevi, “Zekhut Isha liVhor u-le-hi-Baheir,” Tehumin 10 (5749), p. 118 and Resp. Mayyim Hayyim, I, sec. 70. See also R. Simon Federbush, Mishpat haMelukha beYisrael, ed. Ben-Tzion Rosenfeld (Jerusalem: Mossad haRav Kook, 1973) p. 69; Aryeh A. Frimer, “Nashim beMo’eitsot Datiyyot: HaHalakha Davka Be’ad,” HaTsofe, November 3, 1986, p. 3.
209.Supra, note 208.
210.G. Kranzler, “The Women of Williamsburg: A Contemporary American Hasidic Community,” Tradition 28:1 (Fall 1993), pp. 82-93; T. El-Or, “Maskilot uVurot” (Tel Aviv: Am Oved, 1993); J. Rotem, “Ahot Rehoka” (Tel Aviv: Steimatzky, 1993). See also: M.C. Katz, “Communications: Women and Orthodoxy,” Tradition 34:2 (Summer 2000), pp. 99-100.
211.This point is discussed above at length in Section A. See also note 74, supra.