MOSHE ZEMER Sefer Bar Sheshet, Responsum 94(Lemburg, 1805). Yam Shel Shelomo, B.K., chap. 5, sec. 35. Magen Avraham Orach Chayim, Hil. Pesach , sec. 457. She-elot Ya-avets, Part I, Responsum 155. Jacob, American Reform Responsa, pp. 435-36. Ibid., pp. 419-36. Ibid., p. 427.

W. Gunther Plaut and Mark Washowsky, Teshuvot for the Nineties(New York , 1997), No. 12, pp. 197-98.

“Principles and Criteria for Halakhic Decision,” Halakhah Shefuyah, Tel Aviv , 46-55.

. Ibid., pp. 83-89; See Moshe Zemer ,“Purifying Mamzerim,” The Jewish Law Annual 10 (1992), 9-114.

34. Louis Jacobs , 4 Tree of Life (Oxford, 1984), 257-75.

35. Sholomo Mordecai Schwadron, Responsa of the Maharsham, 1:9. For an explanation of the legal fiction involved, see J. David Bleich , Contemporary Halakhic Problems(New York , 1977), 1, 162ff.

36. Jacob Saul Elyashar , Responsa Olat Ish, E.H, Laws of Personal Status, la-6b. Eliyahu Hazzan, Ta’alumot Lev 3: 1.

37. Hayyim Palache , Einei kol Hai, 135a ff; Jacob Saul Elyashar , Responsa Simhah la’ish, No. 3; Shalom Moshe Hai Gagin, Responsa Yismah Lev, No. 13. See also Julian H. Barth and Moshe Zemer ,“The Congenital Eunuch, A Medical-Halakhic Study,” Assia Jewish Medical Ethics 2: 2, pp. 44-50.

38. Yitzhak Isaac Halevy Herzog, Responsa Heikhal Yitzhak, Vol. 2, E.H., Nos. 17-19.

39. The witnesses to the marriage are a necessary condition and must be specifically designated as such by the groom:“In a marriage it is the witnesses who validate the act. Accordingly if there are both valid and invalid witnesses present, or relatives, and witnesses to the marriage were not specifically designated, the testimony of all of them is nullified and the woman has not been married” (Herzog, Heikhal Yitzhak,§19). Rabbi Herzog relies on the statement by Rabbi Yomtov ben

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