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By Robert Chazan

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77-96. 188 RICHARD KALMIN R. Yirmiyaand His Babylonian Contemporaries Amoraiccommentaryon statementsby R. Onceagain,however,we will be disappointedif we approachthe sources expectingabsolute proof. For example,commenton statements ing by Rav Sheshet,59Rabbah,60and Rav Nahman,6'Yirmiya deridesthe "stupidBabylonians"who make "obscurestatements"because they live in a darkland. I can discernno qualitativedifferencebetweenstatements by the "stupidBabylonians"and statementsby anotherBabylonian, Rav Yosef, which Yirmiyafar more respectfullyopposes,62supportingmy contentionthat the tone of Yirmiya'scommentaryis fueledby reactionnot only to the substanceof the statementsbut also to the authorsthemselves.

Reprinted Jerusalem, 1966), p. 80a. 26 Thus, while my own analysisof the relevantsourcesleads me to concur with Kushnir-Oron'sobservationthat SeferHaKanah'sauthoris no champion of women'sbroaderparticipationin Jewishritual,it also revealsthat the treatise does not merely reaffirmthe halakhic status quo. Far from advocating additional opportunitiesfor women's participationin ritual activities,SeferHaKanah'skabbalisticperspectivein fact depriveswomenof various opportunitiescodified in mainstreamrabbiniclegislation.

Ta-Shema, "El Melekh Ne-eman," pp. 184-194, and Katz, "Hakhra'ot haZohar," pp. 39-43, discuss the divergent teachings of these two kabbalistic works regarding the recitation of Shema'. Sefer HaKanah deviates from the zoharic tradition of repeating the last three words of Shema', a practice which was halakhically problematic, declaring instead that the words to be repeated were "Ani Adonai Eloheikhem"-a practice which was halakhically irreproachable. 27. See H. Soloveitchik, "Three Themes in Sefer Hasidim," AJS Review 1 (1976): 311-358.

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