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Kahana, Resp. Toledot Ya’akov, sec. 5; R. Jehiel Michel Tucazinsky, Lu’ah Erets Yisrael, Purim dePrazim; R. Shlomo Zalman Auerbach, cited in Halikhot Beita, Petah haBayyit, sec. 25, in Halikhot Shlomo, II, Moadei haShana: Tishrei-Adar, Chap. 19, sec. 3, note 5, and by R. Tuvia Friend, Shalmei Mo’ed – beInyanei Hag uMo’ed, sec. 58, p. 273; and R. Yehoshuah Yeshayahu Neuwirth, Madrikh Hilkhati leAhayot beVatei Holim, Chap. 9, no. 9 —all maintain that one woman may make berakhot for many others. (We note, however, that R. Shlomo Zalman Auerbach, as recorded in a personal written communication from his nephew, R. Yitshak Mordechai Rubin, to R. Asher Viner (Kislev 5794), was nevertheless unwilling to permit a women’s Megilla reading, though he does not state why.) Similarly, in Kiryat Sanz, it is the wont of the Alter Rebbetsin to recite kiddusha rabba for the women. (Shira Schmidt, personal communication, January 19, 2001). Rabbi Isaac Liebis, Resp. Beit Avi, V, sec. 15 indicates that the ruling of the Shulhan Arukh, O.H., 199, sec. 7, that women can make a zimmun for themselves also speaks against the position of Korban Netanel. The following posekim also set aside the view of Korban Netanel: R. Gavriel Zinner, Nitei Gavriel—Dinei uMinhagei Purim, sec. 13, no. 9, note 14; R. Zvi Kohen, Purim veHodesh Adar, sec. 10, no. 17; R. Haim David Halevi, Mekor Hayyim liBnot Yisrael, sec. 34, nos. 6 and 7; R. Joseph Mordechai Puck, Yemei Mishteh veSimcha, chap. 10, no. B.3, note 25; R. Asher Zvi Lunzer, Ma’adanei Asher, III, sec. 51; and R. Moses Mordechai Karp, Zer Aharon—Inyanei Purim (Jerusalem: Oraysa, 5749), sec. 21, no. 7, who writes: “All the posekim have stated simply that a woman can read for other women, and it would seem so even for many women.” See also R. Karp’s Hilkhot Hag beHag: Purim, sec. 7, no. 3, note 7, p. 60, where he states: “See the Sha’ar haTsiyyun, who writes in the name of Korban Netanel that a woman should not read for many women because of zila milta. This does not seem to be the view of other posekim.” These four authors indicate, however, that because of Midrash Ne’elam, a women’s Megilla reading is not preferred; it is, nevertheless, permitted if necessary. See also Arukh HaShulhan, O.H. sec. 271, no. 5, and R. Ben-Tsiyon Lichtman, Benei Tsiyyon, IV, O.H. sec. 271, no. 3, s.v.veRa’iti,” who also disagree with Korban Netanel’s understanding of Tosafot, though their stance on a women’s Megilla reading is unknown.

Both of the past Chief Rabbis of Israel have published opinions against women’s Megilla readings: former Sephardic Chief Rabbi R. Mordechai Eliyahu is quoted by R. Moses Harari, Mikra’ei Kodesh—Hilkhot Purim, sec. 6, no. 8, note 30; while former

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