{"id":5907,"date":"2010-02-15T07:00:11","date_gmt":"2010-02-15T05:00:11","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5907"},"modified":"2018-02-26T09:49:25","modified_gmt":"2018-02-26T07:49:25","slug":"05-15-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-15-07\/","title":{"rendered":"07. Women and Megilla<\/em> Reading"},"content":{"rendered":"

According to Rashi and Rambam, women and men are equally obligated in the mitzva to read the Megilla<\/em>, and a woman may read the Megilla<\/em> for her family. In contrast, Behag<\/em> and Rabbeinu \u0124ananel maintain that a woman\u2019s obligation differs from that of a man: Men must read the Megilla<\/em>, whereas women must hear it. Therefore, a man does not fulfill his obligation with his wife\u2019s reading. Responsa Avnei Nezer<\/em> (o\u0125 511) explains that this difference stems from the fact that women must hear the Megilla<\/em> only in order to publicize the miracle, and therefore their obligation is only in hearing the Megilla <\/em>and not reading it. In contrast, men are commanded to publicize the miracle and also to remember Amalek to wipe him out ultimately. Therefore, men are commanded to read the Megilla<\/em>.[6]<\/a><\/sup><\/p>\n

Since the Rishonim are evenly split on this issue, most A\u0125aronim rule that a woman may not read the Megilla <\/em>on a man\u2019s behalf except in pressing circumstances, when it is not possible for the man to read for himself or hear it from another man. In that case, at least he will fulfill the mitzva according to the opinion that a woman can read on a man\u2019s behalf.[7]<\/a><\/sup><\/p>\n

A woman may read on behalf of other women. Some say that a woman cannot fulfill the obligation on behalf of many women, since Megilla<\/em> reading has a status similar to Torah reading, and just as a woman does not read from the Torah, so too she does not read the Megilla<\/em> for many women. Some poskim <\/em>say that when the Megilla<\/em> is read for women, no berakha<\/em> is recited (Ben Ish \u0124ai<\/em>, Year 1, Hilkhot Purim <\/em>1 [Tetzaveh]; Kaf Ha-\u0125ayim<\/em> 689:19). However, halakhic practice follows the overwhelming majority of poskim<\/em> who maintain that a woman may read on behalf of other women, reciting the same berakha<\/em> a man recites. And if the group is comprised of ten women, the reader recites the berakha<\/em> of \u201cHa-rav et riveinu<\/em>\u201d after the Megilla<\/em>. However, le-khat\u0125ila<\/em>, it is preferable that women hear the Megilla<\/em> read by a man, to satisfy all opinions. Ideally, women should hear the Megilla<\/em> in the synagogue with men, as the more people there are, the more the miracle is publicized.<\/p>\n

When a man reads the Megilla<\/em> for women, the prevalent custom is for the reader to recite the berakha<\/em> for everyone; and if ten women are present, he recites the berakha<\/em> of \u201cHa-rav et riveinu<\/em>\u201d after the reading. Others follow the custom that one woman recites the berakha<\/em> for all the women. Both customs are valid.[8]<\/a><\/sup><\/p>\n

\n
\n
\n[6]<\/a>. Turei Even<\/em> (Megilla<\/em> 4a) states that a man\u2019s obligation to read the Megilla <\/em>is rooted in divine inspiration (of the Megilla <\/em>itself) and is a time-bound positive mitzva and thus applies only to men. Women, on the other hand, are obligated because of the rationale that \u201cthey too participated in that miracle,\u201d a rationale that is solely rabbinic. Therefore, according to Behag<\/em> and Rabbeinu \u0124ananel, a man cannot fulfill his obligation with a woman\u2019s reading. Raavya and Roke\u2019a\u0125<\/em> concur, and this also seems to be the opinion of Tosafot<\/em> and Ran. Mordechai<\/em> states that according to this position, women recite a different formulation of the berakha<\/em>\u2019s ending: lishmo\u2019a megilla <\/em>(\u201cto hear the Megilla<\/em>\u201d). However, Rashi, Rambam, Nimukei Yosef<\/em>, Or Zaru\u2019a<\/em>, Ri\u2019az, Me\u2019iri, and others maintain that a woman\u2019s obligation is identical to that of a man. Therefore, a woman can read on a man\u2019s behalf, and she recites the same berakha<\/em> that men do.<\/p>\n

Some maintain that women and men have the same obligation, but women cannot read on behalf of men for a different reason. Smag<\/em> states that it is because reading the Megilla<\/em> is like reading the Torah. ma 689:5 explains that this means the Sages determined that women should not read the Megilla<\/em> out of respect for the congregation, and that they cannot even read on an individual man\u2019s behalf, so as not to make any distinctions. According to Kol Bo<\/em>, women should not read the Megilla <\/em>for men because a woman\u2019s voice is considered erva<\/em>. Those who maintain that women may read on behalf of men may have been referring to relatives, about whose voices one need not be so concerned. Alternatively, a woman could read for a man without the cantillation. Another possibility is that, technically, we are not concerned that a woman\u2019s voice is erva<\/em> in the context of mitzva observance.<\/p>\n

[7]<\/a>. Some A\u0125aronim interpret sa 689:1-2 to mean that a woman can read on a man\u2019s behalf, and that this is indeed the halakha<\/em> (Birkei Yosef<\/em> 271:1, Ma\u2019amar Mordechai<\/em> 689:2). \u0124azon Ovadia<\/em>, Purim<\/em>, p. 59 states that even though the halakha<\/em> follows the more lenient opinion, one should only rely on it under pressing circumstances. Most A\u0125aronim, however, maintain that a woman should not read on a man\u2019s behalf. Thus state Levush<\/em>, Eliya Rabba<\/em> 689:2, Pri \u0124adash<\/em> 689:1, Erekh Ha-shul\u0125an<\/em> 689:3, \u0124ikrei Lev<\/em>, and Derekh Ha-\u0125ayim<\/em>. Some maintain that this is also sa\u2019s position (Pri Megadim<\/em>, Eshel Avraham<\/em> 689:4; also see Kaf Ha-\u0125ayim<\/em> 689:14).<\/p>\n

[8]<\/a>. Korban Netanel<\/em> (on Rosh, Megilla<\/em> 1:4, n. 40) innovatively suggests that a woman may not read on behalf of many women. This is cited in sht 689:15. However, it seems that the intent is to be stringent le-khat\u0125ila<\/em>, because sht 689:16 states that the dominant opinion is that women and men have an equal obligation. Halikhot Beitah<\/em> (Peta\u0125 Ha-bayit<\/em> 25; also cited in Halikhot Shlomo <\/em>ch. 19 n. 4) states that R. Shlomo Zalman Auerbach questions Korban Netanel<\/em>\u2019s explanation and concludes that halakhic practice follows R. Ye\u0125iel Mikhel Tikochinsky, who rules in Lu\u2019a\u0125<\/em> Eretz Yisrael<\/em> that a woman may read on behalf of many women. The reason for the opinion that no berakha<\/em> is recited on a reading for women is concern for the position that no berakha<\/em> is recited when reading for an individual (above n. 4), and women collectively are considered like an individual (Kaf Ha-\u0125ayim<\/em> 689:19). The opinion of most poskim<\/em> is that there is no need to be concerned for this at all; as is written in Yabi\u2019a Omer<\/em>, o\u0125 1:44. However, it seems obvious that it is a mitzva for women to hear the Megilla<\/em> among a multitude of people; they are simply not obligated to the same degree that men are, for the same reason that women are exempt from time-bound positive commandments and from prayer in a minyan<\/em>.<\/p>\n

According to Rema 689:2, when a woman recites the berakha<\/em>, she should recite \u201clishmo\u2019a Megilla<\/em>.\u201d So state Levush<\/em>, Ba\u0125<\/em>, and mb 692:11. However, most poskim<\/em> maintain that a woman recites the same berakha<\/em> that a man does: \u201cal mikra megilla<\/em>\u201d (\u201cconcerning the reading of the Megilla<\/em>\u201d). First of all, half of the poskim<\/em> maintain, like Rashi and Rambam, that women and men have the same obligation. Second, even according to Behag<\/em> and Rabbeinu \u0124ananel, who maintain that a woman is obligated only to hear the Megilla<\/em>, nonetheless, Rabbeinu Tam maintains that women may optionally fulfill mitzvot<\/em> from which they are technically exempt and may recite berakhot<\/em> over them, just like men do. Indeed, this is the Ashkenazic practice. Therefore, it may be that no distinction needs to be made between the formulation of the berakha<\/em> for men and the formulation of the berakha <\/em>for women. Most Sephardim follow this custom, and Pri \u0124adash<\/em> and the Vilna Gaon concur.<\/p>\n

The Talmud states in rh 29a, \u201cEven though one has already discharged his obligation, he may absolve others of theirs.\u201d That is, even if one has already performed a mitzva and recited a berakha<\/em> over it, he may still recite a berakha<\/em> on behalf of one who has not yet fulfilled his obligation. According to Behag<\/em> and Rambam, this holds true only when the one who still needs to fulfill the mitzva does not know how to recite the berakha<\/em>. If he knows how to recite the berakha<\/em>, however, he must do so himself. Or Zaru\u2019a<\/em> and Ran, on the other hand, maintain that one may recite a berakha<\/em> even on behalf of someone who knows how to do so himself. The answer to the question whether it is better for one of the women to recite the berakha<\/em> as opposed to the male reader depends on this dispute. bhl 273:4 explains that the dispute concerns only the le-khat\u0125ila<\/em> case. Simply stated, it is preferable for one of the women to recite the berakha<\/em> on behalf of all the rest, as this allows the women to fulfill their obligation according to all the opinions. Lu\u2019a\u0125 Eretz Yisrael<\/em> and Halikhot Shlomo<\/em> 19:3 advocate this solution. In many communities, however, the reader recites the berakha<\/em>, as mb states in 585:5 regarding shofar<\/em> blowing and in 692:10 on the issue of women reading the Megilla<\/em>. Min\u0125at Yitz\u0125ak<\/em> 3:54:38 states \u2013 based on a halakha<\/em> in sa 689:5 and based on what we explained in n. 4, above \u2013 that if there are fewer than ten women, it is better for each one to recite her own berakha<\/em>.<\/p>\n

The issue of reciting the berakha<\/em> of \u201cHa-rav et riveinu<\/em>\u201d when there are ten women is discussed below, n. 17.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

According to Rashi and Rambam, women and men are equally obligated in the mitzva to read the Megilla, and a woman may read the Megilla for her family. In contrast, Behag and Rabbeinu \u0124ananel maintain that a woman\u2019s obligation differs from that of a man: Men must read the Megilla, whereas women must hear it. […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[34],"tags":[],"class_list":["post-5907","post","type-post","status-publish","format-standard","hentry","category-05-15"],"yoast_head":"\n07. Women and Megilla Reading - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/05-15-07\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"07. Women and Megilla Reading - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"According to Rashi and Rambam, women and men are equally obligated in the mitzva to read the Megilla, and a woman may read the Megilla for her family. In contrast, Behag and Rabbeinu \u0124ananel maintain that a woman\u2019s obligation differs from that of a man: Men must read the Megilla, whereas women must hear it. 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