278.Supra, note 4, at p. 325.
279.See R. Joshua haKohen Falk, Derisha, H.M. sec. 1, no. 2.
280.For recent reviews, see: Joel B. Wolowelsky, “Women and Kaddish,” Judaism 44:3 (Summer 1995), pp. 282-290; Joel B. Wolowelsky, note 271, supra, pp. 84-94; R. Reuven Fink, “The Recital of Kaddish by Women,” The Journal of Halacha and Contemporary Society 31 (Spring 1996), pp. 23-37; R. Yisroel Taplin, Ta’arikh Yisrael, sec. 19, no. 19, note 34.
281.R. Ahron Soloveichik, Od Yisrael Yosef Beni Hai, end of sec. 32, p. 100.
282.R. Joseph Elijah Henkin, Kitvei haGri Henkin, II, Teshuvot Ibra, sec. 4, no. 1; see also R. Chaim Pinchas Scheinberg, cited in Ta’arikh Yisrael, supra, note 280; Resp. Iggerot Moshe O.H., V, sec. 12, no. 2.
283.R. Yehuda Herzl Henkin, Letter to the Editor, The Journal of Halacha and Contemporary Society 32 (Fall 1996), pp. 97-102; reprinted in Equality Lost: Essays in Torah, Halacha and Jewish Thought (Jerusalem: Urim Publications, 1999), pp. 42-49. See also ibid., pp. 50-53.
284.Conversations with R. Avraham Shapiro, supra, note 212, R. Ahron Soloveichik, supra, note 268 and again on November 2, 1997, and R. Gedalia Dov Schwartz, supra, note 274.
285.Our many conversations with women across America active in women’s prayer groups reveal that in many—though certainly not all—communities, the generation of the daughters (now in their late teens and twenties) are substantially less interested in such groups. Indeed, the total documented number of women’s prayer groups has not grown over the past decade (1995-2005) and hovers somewhere around 50; see the following URLs: http://wtgdirectory.helping.org.il/dir.html and . (The latter site lists 57 groups, but the file is out of date; Rahel Jaskow, personal communication to AAF [Sept. 15, 2005].) This was reiterated by Sharon Sholiton Goldberger in WTN Digest - 12 Mar 2009 to 13 Mar 2009 (#2009-33) and subsequent comments. These younger women do eagerly attend when some special occasion or event is celebrated, be it a Simhat Bat (or Zeved haBat), Bat Mitsvah, a Shabbat Kala, or a women’s Megilla reading; nevertheless, they are only marginally involved in the tefilla group on a regular basis. While this trend is unquestionably worthy of further documentation and analysis, various interim interpretations of these facts have been put forward. One possibility is that it is a result of negative social pressure; the “daughters” fear that involvement in such groups would stigmatize them as “Women’s Libbers,”