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

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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 (Tzitzit 3:9 and 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 (Tzitzit 3:9) and Tosfot (Eruvin 96a, Rosh Hashana 33a, Kedushin 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 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 17:4 who quotes this.
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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.

Revision as of 03:57, 21 August 2020

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.