J oS)

J EN

55

58. 59. 60

61.

68.

The scriptural source of the statement is Proverbs 14:28 Schachter, 119-120.

See for example, B. Berakhot 53a, B. Pesahim 64b and B. Sukkah 52b Schachter, 120.“For us there is only one synagogue and one prayer leader, and it is forbidden for those who are not suitable to be a prayer leader or bless the Torah to separate from the community and make a minyan for themselves.”

Schachter, 121-122

Israel Abrahams , Hebrew Ethical Wills, Philadelphia , 1976: 315-316. Reprint of original 1926 edition. According to the Gaon, synagogue attendance encourages women to gossip.

g Schachter, 122-12

Abraham Weiss , Women at Prayer, 107n Chernick, 107.

Aryeh A. Frimer and Dov I Frimer ,“Women's Prayer Services—Theory and Practice: Part 1: Theory,” Tradition 32:2(Winter,1998): 40-47

Rachel Adler , Engendering Judaism, 28-29

Eliezer Berkovits , Jewish Women in Time and Torah , Hoboken , NJ , 1990, 78- 79. Schachter, 128-129

R. Yehiel Yaakov Weinberg, Seridei Esh 2, no. 8

Schachter, 13 3

Schachter, 127.

For a discussion of gender complementarity see Rosemary Ruether , “Women’s Difference and Equal Rights in the Church” in Anne Carr and Elisabeth Schussler-Fiorenza , eds., The Special Nature of Women? London , 1991: 11- 18.

This is the terminology of Peter Berger , The Sacred Canopy, New York , 1969. Riv-Ellen Prell, Prayer and Community. Detroit , 1989 Eliezer Berkovits , Jewish Women in Time and Torah , 81.