| Prologue: It was definitely something to reflect on. The torah tells us that the Kiyor (the sink or laver used by the Kohanim when preparing to commence service in the temple) was fashioned from the glowing mirrors. Where did these mirrors come from and why specifically for the Kiyor? Rashi notes that these were no ordinary mirrors. These were the mirrors that the dedicated women used in Egypt to beautify themselves in order to inspire their husbands to persevere despite the slavery in Egypt. Rashi notes that the ideal use of the mirror would be for the Kiyor for it was the source of the water used in restoring and inspiring Shalom Bayis in the case of the Sotah. Although Rashi's suggestion is inspiring, why would the contribution of the women be utilized for the kiyor? After all, the kiyor's primary use was in preparing the Kohanim for the Avodah. What connection might one find THERE to the contributions of the women and their mirrors? The Netziv (Ha'Amek Davar) notes that there is a second reason for the women's contribution specifically for the Kiyor. He cites the famous statement in Berachos that women earn a special reward for preparing their households for the study of Torah. The Netziv adds that this role is a soecial one whether in one's own house, preparing and encouraging the household members to study Torah or when entering Hashem's house where their contribution, the Kiyor, served to prepare all who engaged in Meleches HaKodesh, (the holy work of Hashem) for their special job. The women understood that preparing for a Mitzva and a spiritual event raises that event. Hence, their contribution would be used to achieve a glow -- through the process of preparation. This week's Chaburah examines women's obligations as we prepare for a unique spiritual experience. It is called: ********** Women and Birkas HaChamma: A Halachic reflection ********** One of Judaism's unique goals is its desire to have the world be cognizant of Hashem's great Chessed to us all the time and the requirement to offer thanks to Hashem for that great Chessed. Toward that end, many opportunities rise for the recitation of many different Berachos. Perhaps one of the most infrequent opportunities for such a Beracha (once in 28 years) will arise this year on Erev Pesach when the sun will return to the same position, at the same day, at the same time, that it did at the time of creation. At such time, we will recite the Beracha known as Birkas haChamma or the Blessing over the sun. But arwomen obligated to recite the blessing or, are they exempt due to the time constraint on the Mitzva? and if they are exempt, can they recite the blessing anyway? Generally speaking, women are exempt from active, time-bound Mitzvos (Mitzvos Aseh She'HaZman Gramma -- see Kiddushin 33). truthfully, Rashi (Berachos 20b) limits their exemption to situations where the obligations are biblical in nature. However, in regard to Rabbinic Mitzvos (like Birkas HaChamma) women would share the same obligation as men. Tosafos (Berachos 20b) disagrees and exempts women from Mitzvos Aseh SheHazman Gramma both on a biblical and rabbinic level. Some argue that Birkas HaChama is not a Mitzvas Aseh She'Hazman Gramma in that it is fixed to an astrological phenomena (the sun's return to a particular position) and not to a specific time (every 28 years). The fact that these coordinate is a coincidence but not a reason to exempt women from the obligation (Boker yizrach, Shaarei Mizrach, 7). This last point aside, Birkas HaChama is a mitzva whose very essence involves a Beracha. In general, Sefardim do not allow a woman to recite blessings over a Mitzvas Aseh She'HaZman Gramma as they usually utilize the phrase "V"Tzivanu" which, if exempted, would not apply to women. Hence the Rambam (Hil. Sukkah 6:13) does not permit women to recite the blessing for sitting in the Sukkah even when they are sitting there (See also Shulchan aruch 589:6). Rama disagrees and notes that the Ashkenaz practice is that women DO recite blessings on Mitzvas Aseh sheHazman Gramma. Mogen Avraham (O.C. 296: 8) extends this idea to include Mitzvos Aseh She'Hazman Gramma whose whole Mitzva is the Beracha like Birkas HaChamma. Some offer a different reason for a potential exemption from this beracha. The Mogen Avraham (O.C. 426) notes that women do not recite Kiddush Levana as they were responsible for the diminishing of the moon during creation through the sins of Chava. Accordingly, the same might apply here (Yabia Omer I:39-42). In truth many argue with this point, some correctly noting that women were quick to atone for their sins by contributing to the Mishkan quickly (Pirkei D'Rabbi Eliezer, 425 and Radal there) and are not to be blamed. Still others (Shut Maharam Shick, OC 90) note that since women are not obligated to make the necessary calculations to know how and when to recite Birkas Hachama (as they are exempt from Talmud Torah) they cannot be obligated to recite the blessing. Rav Yosef Shaul Nathanson (Shut Shoeil U"Meishiv, Tinyana, IV:168) offers a unique insight as to why women might not recite the Beracha noting that during the Novi Yirmiyahu's time (acc. to Redak) the women worshipped the sun. Accordingly, so as not to create a misimpression, the women did not recite the Beracha. Still others argue that women might be exempt due to the potential for frivolity and intermingling during Birkas HaChama. To prevent this, they argued that women not recite it. This too, is not accepted fully as a reason for exemption and the Ben Ish Chai (Shana Rishona,Ekev, 19) notes that he personally recited the Beracha for an assembled group of women. L'Halacha, the Chazon Ish (Pesach HaDvir IV:229) seemed to encourage women to recite the blessing. Moreinu HaRav Bleich Shlita (Birkas HaChamma, 1980 edition p. 89) concurred. Still, the prevailing Sefaradic position seems to be to have the women wishing to participate, hear the Beracha from another male present. Shabbat Shalom |
Last Updated on Thursday, 11 June 2009 12:31