Template:Bracha on Mitzvot Aseh Shehazman Grama: Difference between revisions

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In general for the mitzvot that are time bound and so women are exempt but they may volunteer, there is a major dispute as to whether they can recite the brachot. Rambam (Hichot Tzitzit 3:9 and Hilchot Sukkah 6:13) holds that since women are exempt from the Mitzvah of [[Tzitzit]] they can't make a Bracha on it. However, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam argue that even if women are exempt from a mitzvah they may opt to recite the bracha if they want to do the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the [[Rambam]] as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the [[Rambam]], while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam. What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sephardim they may not. See [[Chida]] (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Given the dozens of Poskim who rule that a Sephardic woman may recite the beracha and that that was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.
There is a major dispute surrounding women and the recitation of a beracha upon performing the mitzvot that are time bound, which they are exempt from. The Rambam (Hilchot Tzitzit 3:9) holds that since women are exempt from the Mitzvah of [[Tzitzit]] they can't make a Bracha on it (see also Hilchot Shofar Sukkah Vilulav 6:13 about sitting in a Sukkah). On the other hand, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam argue that even if women are exempt from a mitzvah they may recite the bracha if they opt to perform the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the [[Rambam]] as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the [[Rambam]], while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam. <br>
* What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.
* Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women do not say the beracha. <br>
* However, See [[Chida]] (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha and that that was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.

Revision as of 18:08, 5 October 2020

There is a major dispute surrounding women and the recitation of a beracha upon performing the mitzvot that are time bound, which they are exempt from. The Rambam (Hilchot Tzitzit 3:9) holds that since women are exempt from the Mitzvah of Tzitzit they can't make a Bracha on it (see also Hilchot Shofar Sukkah Vilulav 6:13 about sitting in a Sukkah). On the other hand, the Raavad (Hilchot Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashanah 33a, Kiddshin 31a s.v. lo mifkadana) quoting Rabbenu Tam argue that even if women are exempt from a mitzvah they may recite the bracha if they opt to perform the mitzvah. The Maggid Mishna Hilhot Sukkah 6:13 explains the Rambam as saying that it is impossible to say VeTzivanu if a person is exempt from the mitzvah. Shulchan Aruch Orach Chaim 589:6 follows the Rambam, while the Rama Orach Chaim 17:2 accepts the Rabbenu Tam.

  • What emerges from the halacha is that Ashkenazim hold that women may recite the bracha upon a mitzvah that they are volunteering to do, while according to Sepharadim they may not.
  • Chacham Ovadia Yosef (Shu"t Yabea Omer 2:OC 6, Shu"t Yechave Daat 1:68, Chazon Ovadia Sukkot 149-151) very strongly encourages following Shulchan Aruch that women do not say the beracha.
  • However, See Chida (Birkei Yosef 654:2) who opines that even Sephardim have what to rely upon to follow Rabbenu Tam and Kaf Hachaim Orach Chaim 17:4 who quotes this. Similarly, given the dozens of Poskim who rule that a Sephardic woman may recite the beracha and that that was the custom in their communities, Rav Mordechai Lebhar (Magen Avot, Orach Chaim 589:6) writes that women from those communities may continue with their traditions, but others may not, as the Shulchan Aruch rules stringently and we would say Safek Berachot Lehakel.
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