Difference between revisions of "Serara"

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"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."<ref>Rambam, Yad Hachazakah, Hilchos Melachim 1:5.</ref>
 
"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."<ref>Rambam, Yad Hachazakah, Hilchos Melachim 1:5.</ref>
  
=== Radvaz ===
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=== 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
 
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.<ref>Radvaz, Hilchos Melachim 1:5.</ref>
 
as Devorah was a teacher of Torah not a political leader or that Devorah's leadership was sanctioned by Hashem through Nevuah.<ref>Radvaz, Hilchos Melachim 1:5.</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>
  
 
== References ==
 
== References ==

Revision as of 13:50, 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]

References

  1. http://www.ise.bgu.ac.il/faculty/kalech/judaism/frimer07WomenCommunalLeadershipPositions.pdf
  2. Rambam, Yad Hachazakah, Hilchos Melachim 1:5.
  3. Radvaz, Hilchos Melachim 1:5.
  4. Chidushei Ritva, Shavuos 30a.