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40.

41. 42.

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45, 46.

48,

exempt are Moshe Meiselman, The Jewish Woman in Jewish Law, New York , 1979, and the aforementioned Getzel Elinson, Ha-Isha ve-ha-Mizvot.

Rabbi Gilbert Klapperman, Presidential Address, May 30, 1984 in Lancaster , PA , quoted in Weiss, Women at Prayer, xv.

Ibid.

David Singer,“A Failure of Halakhic‘Objectivit,”” Sh’ma 15(May 17, 1985), 110. Singer derives his quotes from The Long Island Jewish World(Feb. 15, 1985).

Michael Chernick, Op. Cit., 105.

B. Berakhot 20a s.v. Rashi Tefillah d’rahamei ninhu.

See Rachel Adler , Engendering Judaism, 28-29 for the halakhic critique that explains how some data cannot be admitted to the system and is thus con­sidered nondata. For a brief review of how classical liturgy rendered women’s ritual non-data see Lawrence Hoffman , Covenant of Blood: Circum­cision and Gender in Rabbinic Judaism , Chicago , 1996, 173-189.

Zvi Schachter,“Ze'i Lakh B’Iqvei Ha-Zon"” Bet Yitzhak 17(5745) 118-134. David Ellenson , Tradition in Transition: Orthodoxy, Halakhah and the Bound­aries of Modern Jewish Identity, Lanham , MD , 1989, 33-57.

Kai Erikson , Wayward Puritans: A Study in the Sociology of Deviance, New York , 1968.

Abraham Weiss Women at Prayer, xvi n.

Seforno on Song of Songs 1:8.

Schachter, 118.

Ronald Dworkin , Taking Rights Seriously, Cambridge, 1977, 1978: 22-28. Dworkin says,“I call a‘policy’ that kind of standard that sets out a goal to be reached, generally an improvements in some economic, political, or social feature of the community(though some goals are negative in that they stipulate that some present feature is to be protected from adverse change). I call a‘principle’ a standard that is to be observed, not because it will advance or secure an economic, political, or social situation deemed desirable, but because it is a requirement of justice or fairness or some other dimension of morality.”(22)

The discussion below covers Schachter, 118-119.

For a critical analysis of the issue and its adjudication see Judith Hauptman , “Women and Prayer: An Attempt to Dispel Some Fallacies” Judaism 42:1 (Winter 1993): 94-103 and Michael J. Broyde , Joel B. Wolowelsky and Judith Hauptman ,“Further on Women as Prayer Leaders and Their Role in Com­munal Prayer: An Exchange” Judaism 42:4(Fall 1993): 38-413.

R. Avraham Gumbiner(Magen Avraham) gloss to Shulhan Arukh OH 282:3. Although there are many statements encouraging men to attend synagogue and rebuking those who do not(see for example B. Berakhot 7b-8a), the Tal­ mud enunciates no specific mitzvah of praying with a minyan. Weiss, Women at Prayer, 40-41 summarizes the controversy on this point in post­talmudic tradition, citing an overview by Yitzhak Yaakov Fuchs, Ha-Tefillah Be-Zibur, Jerusalem , 1978: 30-37.

Catherine Keller , From a Broken Web, Boston , 1986: 47-92.

The following discussion concerns Schachter, 119-120.

Singer, 109, Haut, 110-111, Chernick, 107.