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MaTan, 2002), Sarah Friedland Ben Arza, Editor; pp. 516-517. A discussion of this latter issue will be deferred to Part II of this paper. Suffice it to say that four internationally renowned posekim have indicated that menstruating women no longer have the custom of refraining from looking at the Torah scroll. See R. Moses Feinstein, responsum to R. Meir Fund, dated Sivan 14, 5743 (May 26, 1983), text appearing before note 218 infra; R. Joseph B. Soloveitchik, infra, text near note 251 and note 258; former British Chief Rabbi, Lord Immanuel Jakobovits, in consultation with the London Beit Din, L’Eyla 28 (Rosh haShana 5750, September 1989), p. 21ff, reprinted in Dear Chief Rabbi, Jeffrey M. Cohen, ed. (Hoboken, N.J.: Ktav Publishing House, Inc., 1996), p. 90; and the noted Israeli posek, R. Joseph Shalom Elyashiv, conversation with R. Shlomo H. Pick, 22 Iyyar 5752 [May 25, 1992]. In any case, it is not clear why this concern should prevent the vast majority of non-menstruants from dancing with the Torah, particularly since R. Amihai himself admits that this is a stringency not required by halakha.

 72.Supra, note 20, on the grounds that it is a sharp departure from normative Jewish custom.

 73.R. Zalman Nehemiah Goldberg, “Tefillat Nashim beFarhesya,” Tehumin 18 (5758), pp. 120-122, on the grounds that it is an imitation of the ways of heretics (i.e., the Reform movement) and consequently violates U-be-hukoteihem lo telekhu.

 74.We note that both former Ashkenazic Chief Rabbi Abraham Shapiro, supra, end of note 36, and Shlomo Goren, supra, note 57, have also come out in opposition to women’s services—but only those in which devarim she-bi-kedusha are recited. This was stated explicitly by R. Shapiro to R. Avraham Weiss; see R. Avraham Weiss, Women at Prayer, note 57 supra, p. 111. In their respective responsa, Rabbis Goren and Shapiro also opposed the actions of the “Women of the Wall,” but here, too, special halakhic and legal considerations are at play, not relevant to regular prayer services.

 75.Supra, note 59, at p. 49. See also R. Bronspigel, supra, note 60, at p. 51; R. Schachter, supra, note 61, at pp. 118-119.

 76.Magen Avraham, O.H. sec. 282, no. 6 based in part on Masekhet Soferim 18:4. See also: R. Masud Hai Rokei’ah, Ma’ase Rokei’ah, Hilkhot Tefilla 12:17; Mishna Berura, sec. 282, no. 12; Birkei Yosef, sec. 282, no. 7; R. Jacob Meshullam Ornstein, Yeshu’ot Ya’akov, sec. 282, no. 4; R. Zvi Hirsh Grodzinsky, Mikra’ei Kodesh, sec. 4, no. 1, Sha’arei Kedusha note 1; R. Hillel Posek, Resp. Hillel Omer, sec. 187. R. Joseph Shalom Elyashiv, cited by R. Yisroel Taplin, Ta’arikh Yisrael, sec. 17, no. 3, note 5*, maintains that women should be stringent and follow the view of Magen Abvraham. In his Kovets

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