Serara: Difference between revisions
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The Ritva presents a different approach concerning Devorah, and states that Devorah was only informally treated as a leader, or that the Nation of Israel chose Devorah as a leader despite there being no Halachik basis for Devorah's leadership.<ref>Chidushei Ritva, Shavuos 30a.</ref> | The Ritva presents a different approach concerning Devorah, and states that Devorah was only informally treated as a leader, or that the Nation of Israel chose Devorah as a leader despite there being no Halachik basis for Devorah's leadership.<ref>Chidushei Ritva, Shavuos 30a.</ref> | ||
=== Igros Moshe === | |||
According to Rabbi Moshe Feinstein, there are instances where leniency can be applied as not all Rishonim agree with the Rambam's pesak.<ref>Igros Moshe, Yoreh Deah, Vol. 2, Siman 45.</ref> | |||
== References == | == References == | ||
Revision as of 13:53, 12 July 2020
Serara (also termed mesima) refers to the Halachik debate concerning the appointment of women to positions of leadership.[1]
Hilchos Melachim
Rambam
"We may not appoint a woman as king. When describing the monarchy, the Torah employs the male form of the word king and not the female. This principle also applies to all other positions of authority within Israel. Only men should be appointed to fill them."[2]
Devorah's leadership and Serara
The Radvaz clarifies the Rambam's ruling that the role of Devora the prophetess as leader did not violate Serara as Devorah was a teacher of Torah not a political leader or that Devorah's leadership was sanctioned by Hashem through Nevuah.[3]
The Ritva presents a different approach concerning Devorah, and states that Devorah was only informally treated as a leader, or that the Nation of Israel chose Devorah as a leader despite there being no Halachik basis for Devorah's leadership.[4]
Igros Moshe
According to Rabbi Moshe Feinstein, there are instances where leniency can be applied as not all Rishonim agree with the Rambam's pesak.[5]
