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soc.culture.jewish FAQ: Observance, Marriage, Women in Judaism (4/12) |
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relationship, by virtue our finite and therefore imperfect condition.
Breaking the glass reminds us to celebrate the joys, as well as to
overcome the moments of sadness.
------------------------------------------------------------
Subject: Question 8.20: Weddings: What is a Ketubah?
Answer:
The ketubah is a marrage contract between the husband and wife. It may
be printed; more often, it is hand written in beautiful calligraphy
and illuminated by a sofer, or scribe. Much of the traditional Aramaic
text is over 2,000 years old, and the present form was fixed in the
eighth or ninth century. The ketubah formalizes the groom's commitment
to protect and care for the bride. The ketubah has two signatures from
close friends or respected teachers as formal witnesses to his
commitment.
Traditionally, a ketubah is a legal lien on the husband's property
which he gives his wife-to-be in the case of his death or their
divorce, to ensure her maintenance and well-being. There are some
options that a woman can negotiate. In traditional Judaism, the
ketubah is signed by the man, read under the chupah, and given
immediately to the woman. The ketubah belongs to the woman.
In the liberal movements, the text of the Ketubah has been modified to
be more egalitarian, and provide equal protection for both husband and
wife. Some Ketubahs also include language to address the issue of
husbands that refuse to provide a get, or bill of divorce, when
requested by the wife.
There is another way to view the Ketubah: think of it as the first
prenuptual contract!
------------------------------------------------------------
Subject: Question 08-21 : Weddings: What are the "Seven Blessings"?
Answer:
The seven blessings are as follows:
1. You abound in Blessings, (G-d), who creates the fruit of the vine.
2. You abound in Blessings, (G-d), you created all things for Your
glory.
3. You abound in Blessings, (G-d), you created humanity.
4. You abound in Blessings, (G-d), You made humankind in Your image,
after Your likeness, and You prepared from us a perpetual
relationship. You abound in Blessings, (G-d), you created
humanity.
5. May she who was barren. rejoice when her children are united in
her midst in joy. You abound in Blessings, (G-d), who makes Zion
rejoice with her children.
6. You make these beloved companions greatly rejoice even as You
rejoiced in Your creation in the Garden of Eden as of old. You
abound in Blessings, (G-d), Who makes the bridegroom and bride to
rejoice.
7. You abound in Blessings, (G-d), who created joy and gladness,
bridegroom and bride, mirth and exultation, pleasure and delight,
love, fellowship, peace and friendship. Soon may there be heard in
the cities of Judah and in the streets of Jerusalem, the voice of
joy and gladness, the voice of the bridegroom and the voice of the
bride, the jubilant voice of bridegrooms from their canopies and
of youths from their feasts of songs. You abound in Blessings,
(G-d), You make the bridegroom rejoice with the bride.
Why seven blessing? Because of the notion of a week of creation, seven
is associated with forming something new. The end of creation is
introduced with the words "Vayechulu hashamayim veha'aretz, vechol
tzeva'am... And they were completed -- the heavens, the earth, and all
that live in them..." The word "vayechulu" (they were completed)
shares a root with "kallah", bride. The wedding is the completion of
the creation of the individuals entering the marriage. Note that these
blessings are said for a week, at the wedding and at each meal for the
first week the couple is married at which there is a minyan (quorum of
10) attending and new people present to celebrate the wedding.
Saying seven blessings for a week brings up the 7x7 motif. This is a
common motif in Judaism. Some examples: The seven blessings for seven
days of sheva berachot. The seven weeks of counting omer between
Passover (the physical redemption of Israel) and Shavout (the
revelation at Sinai). The seven sabbatical cycles -- each seven years
-- leading up to the jubilee.
------------------------------------------------------------
Subject: Question 8.23 : What does Judaism say about premarital sex?
Answer:
The Torah typically frowns on premarital sex. Some extreme statements
have even been made, for example, Reish Lakish has stated that even
one who sins with his eyues may become an adulterer (Lev. Rabba 23);
however, this never became accepted. However, this attitude led to
many of the traditional separations between man and women, such as men
not walking behind women, men and women being separated on festive
occasions and in public parts, and even separate days for visiting
cemetaries.
However, this question is not focusing on the traditional separation,
but the attitude towards premarital sex. The literature makes it clear
that virginity for the female was prized. Intercourse with an
unmarried girl generally fell under the concept of Zenut, which was
prohibited. If an act of intercourse was intended as an mode of lawful
bethrothal, it was considered to be a lawful betrothal (Mishna Kid.
1.1). Although the act was prohibited, children born of such liaisons
were free of any blemish, and there was no question of their legality
(Kid. 4.1,2; Yev. 100b). Nachmanides was lenient about such illicit
unions, and was willing to overlook them (Isaac b. Sheshet, quoting
Nahmanides, 6, 398; also 425 and 395).
What about sexual relationships between those who were engaged and
might live together for some time. This has been prohibited by
tradition (Shulchan Aruch, Even Ha-ezer 55.1). In early times, such
intercourse was reported as unobjectionable in Judea, but not in the
Galilee (Ket. 7b, Ket. 12a). As for the children, some felt they
should be declared Mamzerim (Yev. 69b; Kid. 75a), but this view was
never adopted.
Note that the discouraging of sexual relations outside of marriage is
a property of all Jewish movements. The Reform Responsa on the subject
explicitly states:
On the question of informal heterosexual relations outside marriage
between two consenting single adult individuals, we can then come
to the following conclusions. Such relationships were prohibited
and discouraged by authorities throughout the ages. Little was done
when such relationships took place between two engaged persons,
except in puritanical periods. Other sexual relationships between
single adults were prohibited, and every effort was made to enforce
such prohibitions. These prohibitions were equally strong upon the
man and the woman. In times of lower moral standards, authorities
were occasionally permissive or simply looked the other way.
Generally, the effort to enforce high moral standards succeeded,
and the responsa call attention to the failures. In our own period
of loose standards, it would be appropriate to do everything within
our power to encourage higher standards for both men and women. We
should do whatever we can to discourage casual sexual relations.
------------------------------------------------------------
Subject: Question 8.23 : What are some good wedding greetings?
Answer:
Siman Tov U'Mazel Tov
Kol Sasson v'Kol Simcha, Kol Chatan v'Kol Kallah [the voice of joy and
the voice of gladness, the voice of the groom and the voice of the
bride]
Asher Bara Sasson v'Simcha, Chatan v'Kallah, Gila Rina Ditza v'Chedva,
Ahavah v'Achva, v'Shalom v'Re'ut. [who Created Joy and Gladness, Groom
and Bride, (4 more expressions of gladness), love and bonding, and
peace and partnership.]
------------------------------------------------------------
Subject: Question 8.24: Can a wife refuse to have marital relations with her
husband?
Answer:
Halachically, a woman is not obligated to keep her husband sexually
satisfied. Men do have such an obligation toward their wives, but not
the reverse. Theoretically speaking, this is an incredible
perspective, totally unlike the cultures that Jews lived amongst at
the time. So, in biblical times, what did men do in such a situation?
Well, until a millenium ago or so, when Rabbeinu Gershom enacted some
new legislation, only men and abused wives had the power to initiate a
divorce. This meant that there was no way for a woman to get out of an
unhappy but not abusive marriage. The courts would get involved in
various issues to guarantee her happiness, including sex. Note also
that a women refusing marital relations can be deemed "rebellious" and
be fined from the money due to her upon divorce, to such an extent
that the man will eventually be able to divorce her without any
divorce settlement at all. This balances a man's obligation, to some
extent. Also note that, in such a case, a real-world beis din would
typically try to get them to go to counseling.
Thus, it was assumed that if a man felt that he would be happier
without her than with her, he would divorce her. Sex is a significant
part of that--but not the only part. Further, it was a given that if
the marriage was otherwise happy, the actual divorce wouldn't be
necessary--knowing that her husband was miserable enough to consider
it would be enough to motivate a loving wife.
What should you do today if you are in such a situation. Here's some
advice:
1. Be careful never to imply to your wife that you thinks she's off
kilter or a chemistry set. Not having her feelings taken seriously
is a definite turn-off.
2. See if there is a reason why she's not interested. Is she
overtired or overworked? Do you ever do anything romantic when sex
is not at issue? [For example, try surprising her with flowers on
a day that happens to be during her time of the month, and you can
therefore resist the temptation to "cash in" on it.]
3. Perhaps she prefers being the pursuer than the persued. Since it's
not working anyway, you can experiment to see what would happen if
you drop the subject for a while.
4. Try comprimise. Solving problems by comprimise is a key ingrediant
in a successful marriage on the intellectual level as well.
Totally unrelated to the sexual problem, an inability to see each
others side would be itself a problem.
5. Consider obervance of the halachos of taharas hamishpachah (lit:
purity of the family; i.e., the laws about sex). This would
guarantee her that for around 12 days a month the marriage will be
centered on the head and heart, not the gonads. Deciding to try
these halachos may be a good framework with which to begin. It is
interesting to note that seven of these twelve days were not part
of G-d's original legislation, or even a rabbinic enactment.
Rather, they are something women of the early second Temple period
took on themselves, and only subsequently became enshrined into
custom and law. Perhaps they speak to a need inherent in female
sexuality.
6. See a counselor by yourself. Often, we lack the tools to change
what we must. Ask someone for help is like stocking your toolbox.
------------------------------------------------------------
Subject: Question 8.25: What should a man do if his wife leaves him for
another man?
Answer:
In theory, if a wife has an affair the husband is obligated to get
divorced. Again...in theory. In practice, we do not require the court
to believe the evidence. However, in such a situation, lamentably,
there is often no marriage to try to save. The wife left. The man
ought to give her a get, a divorce writ. These can really only be
handled by a beis din, a religious court.
Note: Since a decree by Rabbeinu Gershom in the 10th century, a man
not only must give the writ, the wife must willingly accept it. If she
does not, the marriage is not terminated. In which case, things can
get pretty difficult. There are ways to deal with this situation, but
again, it really requires a beis din.
------------------------------------------------------------
Subject: Question 8.26: Can a Jewish woman who has not been to a mikvah get
married in an Orthodox wedding?
Answer:
No. Going to the Mikvah is mandatory. A woman must go to the mikvah
after menstruating and before intimacy (or entering the Temple, eating
from an offering, or from tithes, in eras where those are an option).
------------------------------------------------------------
Subject: Question 8.27: Is it possible for a Cohanim to marry a divorced
Jewish woman?
Answer:
There are two aspects to the question: permissible and possible.
Such a marriage is not permissable, even if the woman has an Orthodox
"get". In extenuating case-by-case basis, it might be possible to
prove the previous marriage never occured (for example, if the
witnesses were not valid). Thus, one would have to consult a rabbi to
be sure, but in most cases, the answer is that they may not get
married. The circumstances of the divorce don't matter either.
R' Nachman of Breslov suggests that the reason is that divorce is an
act of separation. A student of Aaron, the first kohein, is described
as one who "loves peace, pursues peace, loves people, and brings the
close to Torah." Bringing the anger that divorce produces into his
home would make this quite difficult. The source of the prohibition is
Leviticus 21:14.
Another reason is that a kohein may not marry someone with a
premarital sexual history. In practice, a rabbi may be able to bring
up enough legitimate doubt about one's kohein status to allow the
marriage to occur. Conservative Rabbis routinely dismiss any family's
belief that they're kohanim when this kind of need arises. Orthodoxy
would demand leg work and evidence, and therefore can only do this
when there are grounds.
Is it possible? Yes. Such a wedding, while prohibited, does produce a
halachically recognized marriage. The couple are obligated to divorce.
However, they must divorce; it's not grounds for anulling the marriage
as never having occurred. The children of such a marriage would be
"chalalim", and have the status of a non-kohein.
In a related vein, one might ask whether Kohainim may divorce. The
answer is yes, however, the process is made more complicated. In
normal cases of divorce, if you regret the decision before marrying
someone else, you can remarry. (You can't remarry your ex if you were
married in the middle. Otherwise there'd be a huge loophole allowing
wife-swapping via quicky divorce.) However, a kohein could never
remarry his ex-wife, so we want to make sure no mistake is being made.
------------------------------------------------------------
Subject: Question 8.28: I've heard Jews can't get married on certain days.
What are they?
Answer:
Jewish marriages do not take place on Shabbat, festivals or the High
Holy Days, because "one does not mix one occasion of rejoicing with
another." Weddings may be held on Chanukah and Purim, however, because
they are not defined as a "simchah." Similarly, wedding are not
traditionally held on days of public mourning either, for the
overriding mood of such days would diminish the joy of the wedding.
This includes Tisha B'Av, the fast of Gedaliah, the tenth of Tevet,
the fast of Esther, the seventeenth of Tammuz,the period between
Pesach and Shavuot, and the three weeks from the seventeenth of Tammuz
until Tisha B'Av. The one exception is the thirty- third day in the
Counting of the Omer (the period from Pesach through Shavuot), during
which time weddings are permitted.
This period also applies to the throwing of parties, such as
engagement parties. However, there is an additional exception. If the
"party" is really just a large Shabbat dinner, it is permitted,
because public displays of morning do not take place on Shabbat. Note
that, according to traditional thought, music should not be played
during this period.
------------------------------------------------------------
Subject: Question 8.29: What is the role of the parents or the rabbi at a
wedding?
Answer:
Jewish tradition has no role for the parents. In the west, we tend to
have them walk their children down the aisle, but even having an aisle
is a western culture thing, not a Jewish one. And the rabbi doesn't
marry them. Marriage requires the couple and witnesses. The rabbi is
there as "mesadeir qiddushin" (arranger of the marriage), he's there
to insure that everyone does everything correctly.
Note that one can also honor a second rabbi with reading the kesuvah,
and six other rabbis to read the blessings. The cantor chants/sings
the traditional greetings and often a song about Jerusalem before the
groom breaks the glass. The couple also often honors three sets of
winesses, having one group witness the tana'im (the contract
specifying which family will pay for what of the wedding), one for the
kesuvah, and one pair guarding the door to the yichud room.
------------------------------------------------------------
Subject: Question 8.30: How long after a spouse dies can the surviving
partner remarry? Must they marry their spouse's younger brother?
Answer:
There is a law in the Torah that a childless widow who wants to marry
her brother-in-law ought to marry him (a "leverite" marriage, or in
Hebrew "yibum"). The child would then be named after the first
husband. If either she or the brother refuses, they perform a ceremony
called chalitzah, which involves his taking off his shoe and her
spitting in it and saying "This is what is done to someone who won't
carry on his brother's name." The definition of shoe for this law is
quite rigorous, and the court generally has a ceremonial shoe set
aside that fits this definition.
However, no one does yibum anymore. The feeling is that modern man is
too likely to be interested in this as quasi-incest and not enough for
loftier motives for this to be the proper choice. In the western
communities, chalitzah has been the preferred choice since the 10th
century. In Sepharadic communities, and those from Moslem countries,
it has been the choice for a little over a century or so.
------------------------------------------------------------
Subject: Question 8.31: What relationships are prohibited?
Answer:
There are a number of prohibited relationships in Judaism. The Torah
sets forth a list, and any community cannot, by custom, violate a
Torah prohibition. For example, a man cannot marry certain close blood
relatives, the ex-wives of certain close blood relatives, a woman who
has not been validly divorced from her previous husband, the daughter
or granddaughter of his ex-wife, or the sister of his ex-wife during
the ex-wife's lifetime. These are all enumerated in Leviticus 18.
These include that one cannot:
* Have sexual relations with one's mother (Leviticus 18:7).
* Have sexual relations with one's father (Leviticus 18:7).
* Have sexual relations with one's father's wife (Leviticus 18:8).
* Have sexual relations with one's sister (Leviticus 18:9).
* Have sexual relations with one's father's wife's daughter.
* Have sexual relations with one's son's daughter (Leviticus 18:10).
* Have sexual relations with one's daughter's daughter (Leviticus
18:10).
* Have sexual relations with one's daughter (this is not explicitly
in the Torah but is inferred from other explicit commands that
would include it).
* Have sexual relations with one's fathers sister (Leviticus 18:12).
* Have sexual relations with one's mother's sister (Leviticus
18:13).
* Have sexual relations with one's father's brothers wife (Leviticus
18:14).
* Have sexual relations with one's father's brother (Leviticus
18:14).
* Have sexual relations with one's son's wife (Leviticus 18:15).
* Have sexual relations with one's brother's wife (Leviticus 18:16).
* Have sexual relations with one's wife's daughter (Leviticus
18:17).
* Have sexual relations with the daughter of one's wife's son
(Leviticus 18:17).
* Have sexual relations with the daughter of one's wife's daughter
(Leviticus 18:17).
* Have sexual relations with one's wife's sister (Leviticus 18:18).
------------------------------------------------------------
Subject: Question 8.32: What is the restriction on woman to sing in public
and infront of men?
Answer:
The prohibition is phrased in the Talmud as "voice, in a woman, is
something erotic". In Aramaic, "qol be'ishah ervah" (from which comes
the common name for the prohibition, "kol ishah") With the leading
"be-" (in) omitted, it means "a woman's voice".
The fundamental prohibition is on men--that they are not to listen to
women sing. There is a law, though, against causing others to sin. It
comes from the verse "Do not place a stumbling block before the
blind." Therefore, implied in a man's prohibition against listening is
a woman's against singing in a situation where men would be listening.
However, in practice, there are leniencies. For example, it does not
apply to immediate family members. Most rule it does not apply to
recorded or remotely transmitted voices. Many rule it does not apply
to sung prayer. Some rule it does not apply to group singing, only
when a woman sings alone. Different communities have different
practices.
------------------------------------------------------------
Subject: Question 8.33: What can be done if the wife refuses to sign the get
(divorce decree)?
Answer:
Originally, halachah allowed for a get to be given without the wife's
consent. Around a millenium ago the Ashkenazi community accepted a
legislation by Rabbeinu Gershom that invalidates such gittin. Sefaradi
acceptance of this law was more recent, but at this point it's
universal practice.
If the refusal is due to insanity, or in certain other situations, the
husband can leave the get in the hands of a court and recieve a "heter
mei'ah rabbanim"--a permission from 100 rabbis to marry a second wife,
despite our community's ban on polygamy. Otherwise, one needs to go to
the beit din and see what other pressures can be applied. Many states
in the US (including NY and NJ) have a "get law". Under such a law,
the state mandates that a judge take into account that one spouse is
using religion to create a barrier to the other spouse's remarriage.
The details of such a law vary from state to state. When speaking to
the beit din, ask if they could put you in touch with a knowledgable
lawyer.
------------------------------------------------------------
Subject: How do I obtain copies of the FAQ?
Answer:
There are a number of different ways to obtain copies of the FAQ:
* WWW. If you are reading this on Usenet, and would like to see an
online, hyperlinked version, go visit [2]http://www.scjfaq.org/.
This is the "web" version of the FAQ; the version posted to Usenet
is generated from the web version. Note that the www.scjfaq.org
version is a copy of the actual master version; if you want to
access the master, visit [3]http://master.scjfaq.org/.
* Email. Scjfaq.org also provides an autoretriever that allows one
to obtain a copy of the FAQ by return Email. To use the
autoretriever, you send a retrieval request to
[4]archives@scjfaq.org with the request in the body of the
message. A more reliable way to retrieve these files is through
the [5]FAQ autoretriever
([6]http://www.mljewish.org/bin/autoresp.cgi). For the FAQ, the
request has the form:
send faq partname
For the reading list, the request has the form:
send rl partname
"Partname" is replaced by the name of the part, as shown in the
general index. The following is a short summary of the mapping to
partnames for the FAQ:
+ [7]01-FAQ-intro: Section [8]1: Network and Newsgroup
Information.
+ [9]02-Who-We-Are: Section [10]2: Who We Are
+ [11]03-Torah-Halacha: Sections [12]3, [13]4: Torah; Halachic
Authority
+ [14]04-Observance: Sections [15]5, [16]6, [17]7, [18]8:
Jewish Holidays; Jewish Dietary Law and Kashrut; Sabbath and
Holiday Observance; Woman and Marriage
+ [19]05-Worship: Sections [20]9, [21]10, [22]11: Jewish
Worship; Conversion, Intermarriage, and "Who is a Jew?";
Miscellaneous Practice Questions
+ [23]06-Jewish-Thought: Section [24]12: Jewish Thought
+ [25]07-Jews-As-Nation: Section [26]13: Jews as a Nation
+ [27]08-Israel: Section [28]14: Jews and Israel
+ [29]09-Antisemitism: Sections [30]15, [31]16, [32]17: Churban
Europa (The Holocaust); Antisemitism and Rumors about Jews;
Countering Missionaries
+ [33]10-Reform: Section [34]18: Reform/Progressive Judaism
+ [35]11-Miscellaneous: Sections [36]19, [37]20: Miscellaneous;
References and Getting Connected
+ [38]12-Kids: Section [39]21: Jewish Childrearing Related
Questions
+ [40]mail-order: Mail Order Judaica
The following is a short summary of the mapping of partnames for
the Reading Lists:
+ [41]general: Introduction and General. Includes book sources,
starting points for beginners, starting points for non-Jewish
readers, General Judaism, General Jewish Thought, General
Jewish History, Contemporary Judaism, Noachide Laws, Torah
and Torah Commentary, Talmud and Talmudic Commentary,
Mishnah, Midrash, Halachic Codes, Becoming An Observant Jew,
Women and Judaism, and Science and Judaism.
+ [42]traditional: Traditional Liturgy, Practice, Lifestyle,
Holidays. Includes Traditional Liturgy; Traditional
Philosophy and Ethics; Prayer; Traditional Practice; The
Household; Life, Death, and In-Between; and The Cycle Of
Holidays.
+ [43]mysticism: Kabbalah, Mysticism, and Messianism. Includes
Academic and Religious treatments of Kabbalah, Sprituality,
and the Jewish notion of the Messiah.
+ [44]reform: Reform/Progressive Judaism
+ [45]conservative: Conservative Judaism
+ [46]reconstructionist: Reconstructionist Judaism
+ [47]humanistic: Humanistic Judaism (Society for Humanistic
Judaism)
+ [48]chasidism: Chassidism. Includes general information on
historical chassidism, as well as specific information on
Lubavitch (Chabad), Satmar, Breslaw (Breslov), and other
approaches.
+ [49]zionism: Zionism. Includes Zionism and The Development Of
Israel, The Founders, Zionistic Movements, and Judaism in
Israel.
+ [50]antisemitism: Antisemitism. Includes sections on
Antisemitism, What Led to The Holocaust, Medieval Oppression,
Antisemitism Today (Including Dealing with Hate Groups),
Judaism and Christianity, and Judaism, Freemasonry and other
rumors.
+ [51]intermarriage: Intermarriage. Includes sections on "So
You're Considering Intermarriage?", The Traditional
Viewpoint, Conversion, and Coping With Life As An
Intermarried.
+ [52]childrens: Books for Jewish Children. Includes sections
on Birth and Naming, Raising a Child, Family Guidebooks,
Upsheren, Bar/Bat Mitzvah, Confirmation, Holiday Books for
Children, Liturgy for Children, Bible and Torah for Children,
Jewish History for Children, Jewish Theology for Children,
Israel, Learning Hebrew, and Jewish Stories.
Alternatively, you may send a message to
[53]mail-server@rtfm.mit.edu with the following line in the body
of the message:
send usenet/news.answers/judaism/(portionname)
Where (portionname) is replaced by the appropriate subdirectory
and filenames; for example, to get the first part of the reading
list, one would say:
send usenet/news.answers/judaism/reading-lists/general
* Anonymous FTP: All portions of the FAQ and of the reading lists
are archived on [54]rtfm.mit.edu and are available for anonymous
FTP from the pub/usenet/news.answers/judaism/FAQ directory (URL
[55]ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/FAQ/).
Similarly, the parts of the reading lists are stored in the
pub/usenet/news.answers/judaism/reading-lists directory (URL:
[56]ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lis
ts). Note that the archived versions of the FAQ and reading lists
are the posted versions; that is, they are each one large ASCII
file.
------------------------------------------------------------
Subject: Who Wrote the FAQ?
Answer:
The original version of the Frequently Asked Questions was developed
by a committee consisting of Mike Allen, Jerry Altzman, Rabbi Charles
Arian, Jacob Baltuch (Past Chair), Joseph Berry, Warren Burstein,
Stewart Clamen, Daniel Faigin, Avi Feldblum, Rabbi Yaakov Feldman,
Itzhak "Jeff" Finger, Gedaliah Friedenberg, Yechezkal Gutfreund, Art
Kamlet, Joe Kansun, CAPT Kaye David, Alan Lustiger, Hillel Markowitz,
Len Moskowitz, Colin Naturman, Aliza Panitz, Eliot Shimoff, Mark
Steinberger, Steven Weintraub, Matthew Wiener, and headed by Robert
Levene. The organization and structuring of the lists for posting
purposes was done by [2]Daniel Faigin, who is currently maintaining
the lists. Other contributors include Aaron Biterman, A. Engler
Anderson, Ken Arromdee, Seymour Axelrod, Jonathan Baker, Josh Backon,
Micha Berger, Steven M. Bergson, Eli Birnbaum, Shoshana L. Boublil,
Kevin Brook, J. Burton, Harvey Cohen, Todd J.Dicker, Michael Dinowitz,
Rabbi Jim Egolf, Sean Engelson, Mike Fessler, Menachem Glickman,
Amitai Halevi, Walter Hellman, Per Hollander, Miriam Jerris, Robert D.
Kaiser, Yosef Kazen, Rabbi Jay Lapidus, Mier Lehrer, Heather Luntz,
David Maddison, Arnaldo Mandel, Ilana Manspeizer, Seth Ness, Chris
Newport, Daniel Nomy, Jennifer Paquette, Andrew Poe, Alan Pfeffer,
Jason Pyeron, Adam Reed, Seth Rosenthall, JudithSeid@aol.com, David
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