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Gilad, in Bat-Mitsva (Jerusalem: MaTan, 2002), Sarah Friedland Ben Arza, Editor; pp. 519-528; R. Eli Kahan, “Shimush Selektivi baHalakha,” HaTsofe, 5 Adar 5764 (February 27, 2004), haMussaf, p. 4; and R. Rami Berakhyahu, “Megillat Nashim,” HaTsofe, 12 Adar 5764 (March 5, 2004), haMussaf, p. 5. Similar opinions have been orally expressed by (in alphabetical order): R. David Cohen, conversation with R. Shael I. Frimer, March 1979, and to Aryeh A. Frimer, March 1980 - however, in a conversation with AAF, August 27, 2003, R. Cohen indicated that he now considers such readings improper because they are consequences of the feminist movement [see also R. David Cohen, “Legal-ease,” Letter to the Editor, Jewish Action 60:2 (Winter 5760) (1999)]; R. David Feinstein, conversation with Aryeh A. Frimer and Noach Dear, March 26, 1991, and to Aryeh A. Frimer, Dov I. Frimer and Noach Dear, March 19, 1995; and R. Levi Yitzchak haLevi Horowitz, The Bostoner Rebbi, conversation with Mr. Noach Dear, March 1990—however, on April 13th, 1997, the Rebbi’s gabbai, Nesanel Peterman, wrote the following: “Since the Rebbi considered this issue in the early 1990’s, the whole question of women’s ‘rights’ has become more complex and the Rebbi would like to consider the wider issues further.” R. Aharon Lichtenstein, conversation with R. Chaim Brovender, March 1992 and February 1994, and to Dov I. Frimer, October 21, 1992 and February 19, 1994, also permits a women’s Megilla reading. Nevertheless, R. Lichtenstein does advise Jerusalemite women not to hold such a reading when the fifteenth of Adar falls on Shabbat (known as Purim me-shulash). In such an instance, Jerusalemites read on the fourteenth, and, as noted previously (see discussion at note 42, supra), many posekim maintain that since this reading is not on its normally designated date, a minyan is an absolute requirement. (In all other years, a minyan is advisable but not a prerequisite to fulfillment.) While most authorities agree that ten women do constitute a minyan for mikra Megilla even on Purim me-shulash, a minority dissent (see supra, note 106 and discussion in Aryeh A. Frimer, Tradition, supra, note 3). R. Lichtenstein maintains, therefore, that it is best to be stringent so as to be sure that one’s obligation has been fulfilled. Cf. the view of R. Joseph B. Soloveitchik, text infra, near notes 265-267. R. Ahron Soloveichik, in a taped conversation with Dov I. Frimer, July 8, 1997, ruled that in those communities, such as in Israel, where there is already an established custom to have a second Megilla reading for women, it is irrelevant whether the reader is male or female. Elsewhere, where such a minhag is not so common, a special women’s Megilla reading should not be permitted (for hashkafa and public policy reasons; vide infra,

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