Women and Mitzvot
מרצה Title תקציר סידרה
Rav Chaim Navon Shiur #01a: The Exemption of Women from Time-Bound Positive Commandments The Mishna establishes that women are exempt from time-bound positive commandments. In other words, they are exempt from those positive commandments whose performance is limited to a specific time. Women and Mitzvot
Rav Chaim Navon Shiur #01B: The Exemption of Women From Time-Bound Positive Commandments Thus far we have seen that women are not obligated to fulfill time-bound positive commandments. To our great surprise, there are those who argue that women are forbidden to fulfill such mitzvot. Women and Mitzvot
Rav Chaim Navon Shiur #02: May a Woman Recite a Blessing Over A Time-bound Positive Commandment? In our opening shiur, we saw that while women are exempt from time-bound positive commandments, they are permitted to fulfill them. The Tosafot argue that a woman who chooses to fulfill a time-bound positive commandment can also recite a blessing over it (Tosafot, Rosh Ha-shana 33a, s.v. ha Rabbi Yehuda). Women and Mitzvot
Rav Chaim Navon Shiur #03: Women and Torah Study The Gemara in Kiddushin 29b derives that women are exempt from the mitzva of Torah study from certain biblical verses. Women and Mitzvot
Rav Chaim Navon Shiur #04: Women and Prayer The Mishna in Berakhot establishes that a woman is fundamentally obligated in prayer. Women and Mitzvot
Rav Chaim Navon Shiur #05: A Woman's Obligation to Recite the Musaf Prayer As we saw in the previous shiur, the Mishna in Berakhot 20a establishes that women are obligated in prayer. The Gemara there explains that their obligation stems from the fact that prayer involves supplication for Divine mercy. Women and Mitzvot
Rav Chaim Navon Shiur #06: Public Torah Reading by Women The Gemara cites a beraita that deals with the issue of women being called to read from the Torah: Our Rabbis taught: “All are qualified to be among the seven [who read], even a minor and a woman, but the Sages said that a woman should not read in the Torah out of respect for the congregation [kevod ha-tzibbur].” (Megilla 23a) Women and Mitzvot
Rav Chaim Navon Shiur #07: The Mechitza Many will be surprised to hear that the obligation to erect a mechitza in the synagogue is not discussed in the Gemara or any other early source. However, Jewish custom from time immemorial dictates that a mechitza be erected in the synagogue to separate between men and women. Women and Mitzvot
Rav Chaim Navon Shiur #08: The Obligation of Women to Recite Grace after Meals The Mishna in tractate Berakhot (20a-20b) establishes that women are obligated to recite the Grace after Meals (Birkat Ha-mazon). The Gemara asks: Surely, this is obvious; why would we have thought that women are exempt from this obligation? Women and Mitzvot
Rav Chaim Navon Shiur 9: Women and Zimmun The Gemara in Berakhot (45a-45b) deals explicitly with the issue of counting women towards Zimmun, the invitation to participate in the joint recitation of Birkat Ha-mazon (Grace after Meals). Women and Mitzvot
Rav Chaim Navon Shiur 10: Lighting Shabbat Candles This shiur is exceptional in the framework of this series, as the mitzva of lighting Shabbat candles does not pertain specifically to women, but rather to men and women equally. Women and Mitzvot
Rav Chaim Navon Shiur 11: Kiddush: a Woman’s Obligation The Gemara in Pesachim (106a) derives the mitzva of reciting Kiddush on Friday night and Shabbat morning from the verse: “Remember the Sabbath day to keep it holy” (Shemot 20:8). Women and Mitzvot
Rav Chaim Navon Shiur 12: Havdala for Women The Gemara in Shevu’ot (18b) cites the verse, “And that you may differentiate between holy and unholy” (Vayikra 10:10), as a source for the mitzva of Havdala. Women and Mitzvot
Rav Chaim Navon Shiur 13: Women And the Mitzva of Procreation Let us open our discussion of the mitzva of procreation (peru u-rvu) with a review of the parameters of the mitzva. When does one fulfill the mitzva of procreation? Women and Mitzvot
Rav Chaim Navon Shiur 14: Betrothal and Marriage A Jewish wedding is comprised of two stages: The first stage, betrothal, is called kiddushin or eirusin; the second stage, marriage, is called nissu'in or chuppa. Women and Mitzvot
Rav Chaim Navon Shiur 15: The “Acquisition” Effected Through Kiddushin The first mishna in Kiddushin opens with the words: “A woman is acquired [nikneit] in three ways.” In this shiur I wish to deal with the meaning of the term “acquired” in the context of kiddushin. Women and Mitzvot
Rav Chaim Navon Shiur 16: The Ketuba and its Obligations The ketuba, or marriage contract, is a document that includes the various obligations incumbent on the husband and wife. In this shiur we shall deal with these obligations, including those that are not explicitly mentioned in the ketuba, but only alluded to therein. Women and Mitzvot
Rav Chaim Navon Shiur 17: The Division of Property Following Divorce As we saw in the shiur dealing with the obligations imposed by the ketuba, the Torah and Chazal established a system of financial obligations between the husband and wife (excellently summarized by the Rambam, Hilkhot Ishut 12:1-3). Women and Mitzvot
Rav Chaim Navon Shiur 18: Head Covering The mishna (Ketubot 72a) distinguishes between two grounds for divorce, both connected to inappropriate behavior on the part of the woman: violation of dat Moshe (the law of Moshe) and violation of dat Yehudit (Jewish practice). Women and Mitzvot
Rav Chaim Navon Women in the Mitzva of Chinukh The mitzva of chinukh (education) involves training a child in the performance of the mitzvot, so that the child will be accustomed to them when the child grows up. Women and Mitzvot
Rav Chaim Navon Shiur #20: The Mitzva of Yibbum and the Mitzva of Chalitza If a married man dies without children, his brother is obligated by Torah law to marry the deceased's widow (yibbum) or else to participate in a ceremony that involves the widow's removal of a special sandal from the brother's foot, thereby freeing the woman to remarry (chalitza). Women and Mitzvot
Rav Chaim Navon Shiur 22: Women And Shofar Blowing We saw in the opening shiur that the Tanna’im disagree about whether or not women are permitted to fulfill time-bound positive commandments. On this point, the law was decided in accordance with the opinion of R. Yose that there is no prohibition. Women and Mitzvot
Rav Chaim Navon Shiur 23: Women And Sukka The Mishna in Sukka (28a) explicitly exempts women from the obligation to sit in a sukka. The Gemara there notes that this principle is a “halakha le-Moshe mi-Sinai,” a law transmitted by God to Moshe orally at Sinai as an addendum to the written Torah. Women and Mitzvot
Rav Chaim Navon Shiur 24: Women And the Mitzva of Eating on Erev Yom Kippur The Gemara establishes that one who eats on Erev Yom Kippur (and fasts the next day) is credited as if he had fasted two consecutive days. This is undoubtedly a strange law. Women and Mitzvot
Rav Chaim Navon Shiur 25: Women And Chanuka Candles The mitzva of lighting Chanuka candles is discussed in a famous Talmudic passage: Our Rabbis taught: The mitzva of Chanuka [requires] one light for a man and his household; the scrupulous [kindle] a light for each member [of the household]... Women and Mitzvot

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