Yeshiva of Newark Podcast
Rosh HaShanah Readiness-The nature of Women's acceptance of the Mitzvah of Tekias Shofar
you're listening to the Yeshiva of Newark at IDT podcast. I'm your host and curator of "I have a problem, give a leverage" and I hope you enjoy this episode. We're continuing the subject of Tkia chauffeur. As we know, women, when it comes to Tkia chauffeur, are potter. Because it's a mitzvah sace chazlan grom. You only fulfill this mitzvah of course, on the first day of tishre. Can't get more time bound than that. However, we know that many in many areas, I'm not sure if it's universal in all communities, women, because of what kia chauffeur means, have decided to fulfill this mitzvah, almost as if it's a jiv. And of course, we know we talked about the issues when women should come. As you see, Dr. Kiveger puts it from about 200 years ago. Let's see the Russian that he uses. "Röv nisheididan makhmiran latsmann." Okay, it's a little bit of Aramaic and Hebrew together. Typical for rabbinic language. Rashi spoke the same way when he wrote. Dr. Kiveger says, "Most of our women are makhmir. Who's the heroes of his rizuz? They are the heroes and rizuz to try to do most mitzvah sace chazlan grom. Like chauffeur and so can lulah." And therefore, even when it comes to kiddishanyantif, which the gomarva says they're not high of it, we see that they have accepted it almost like a nether. So therefore, even though they want to do whatever they need to do, but it shouldn't lead to a situation where they can't do other things that they're really high of. And I'm not sure what the Levush means here, that's what Kiveger quotes. I'm going to speculate. The Levush says, "Kiben michubada slachairim." They have other responsibilities to their home, responsibilities as wives, which I assume was -- oh, here's the question about this. I'm going to go back and do it. They have a shibud as wives to do things in the home. So they can't be makhmir on something they're not really high of it. Now, let's take a look and see what the question was about. Our friends at Surba give us the background. He says the following case. Let's say, the people in the house have forgotten to say "yalaviyavu" on "yantov" in "birchosamozon." So, obviously, a man who has to eat a "yantov" meal has to go back and bench, because this day demands that he eat bread. Once it demands he eats bread, then his "birchotamozon" has altered. His "birchosamozon" needs to have "yalaviyavu" in it. If he forgets it, then he has to go back and say all the brothels again. Rakeveger says, "That is true for men, but not women." So, therefore, women would not have to go back. And similarly, when it comes to the idea of "sim chazientov" of being involved in various "yantov" activities, it seems that Rakeveger is saying that, despite that women want to be involved in it, it is something that they have taken upon themselves, but it cannot push away other "yuvum" that they might have. So, that's how strong this idea was. And you can see Rakeveger and others were wrestling with this, and they needed to direct people and let them realize, "Yes, we live in an era where women take yunth of pseudoson and are completely involved in it, even though they're not really hired." And therefore, sometimes when push comes to shove, you need to open up the reality and say, "Well, they're not really hired in these ways." Now, clearly, one of the ways that this plays itself out is in terms of Tkia chauffeur. So, based on the fact that this is a strong kabolo, should a brocha be made for her if, let's say, you're going to blow away a woman's house. So, according to the Svardim, there should be no brocha made. And according to the Beneashkhanaz, a brocha is made. And that is what the Beseosim says in the Shoshinarach, "Ain mavarachos, vloyevarachalahin." The person who goes visits the woman in the nursing home or the shut-in, or this year with COVID-19, and other things, I'm sure, there's going to be plenty of tkias for women and others. Well, if it's only women, there should be no brocha made, according to the Beseosim. The Ramma says that "Ain mavarachanaziminik" is that women make a brocha "an tkia chauffeur." And they also make a brocha "an tkia chauffeur." And they also make a brocha "an tkia chauffeur." And they make the brocha. Now, generally, again, here he mentions here something about, if there's men there as well, "Ain tkia chauffeur." Again, I don't know the context here, but he says, "If there's a man who's shy of, then you could make the, "the about okay, it can make the brocha." But if there's only women there, the woman can make the brocha, but not the about the kia. The Kavakhine points out that even though the Beseosim, and we know Hocha mavarachan later, very strongly dissuaded women from making brochos. Sphardic women. The Kavakhine points out that there are places that the Sphardim have sort of picked up the Ashkenazi custom, and they have started to make brochos. And the Kavakhine felt it shouldn't be changed. Even though you want to say something brochos will hokel. Because, yeah, me. Now, Hocha mavarachan felt this was incorrect, that it came through historical issues where the far-flungs-fhardic communities were away from the center, they were away from the Marikaz, and therefore they lost the real Masauro. As you can see, the Kavakhine felt that, okay, look, if these Fhardic women started to make brochos, I'm not going to change it. However, we're going to see that the Kavakhine did have this struggle, as you're going to see in a minute. The Kavakhine points out that, let's say, a woman who always heard chauffeur blowing, and she couldn't come to chauffeur, and no one was able to come to her house to blow chauffeur. She knows no one will come out. She can't come to chauffeur again, and she realizes maybe it's COVID or something like that. So, what should she do? So, Reviosa Fhardic, the Kavakhine says, she should make Hataras Nodara. I remember Arab or Shoshana. She makes Hataras Nodara, and she says, I want to be mocked at this nature that I sort of took upon myself. And this way, she'll be all right. If she doesn't make Hataras Nodara, she's sort of in an issue because she's sort of accepted to do this Mitzvah, because even though she's not high in the Mitzvah, a woman's not high in the Mitzvah, she's a Kavakhine-led star, an enemy Mitzvahosa. So, that is if it happens one year. Let's say, however, she wasn't able to get the show. But she wants to go next year. This year, it's COVID, she can't go out. She's an onace, it's impossible for her to get the show. What about next year? Again, if she makes Hataras Nodara, that sounds like she's now no longer going to be part of what most of colleagues of women do, which is to hear her chauffeur. That's if she makes Hataras Nodara. How about if what she wants to do is, this year, she realizes she just can't, but she doesn't want to be not their nether. She likes living in this situation where she feels this is something she prompts herself to do and she wants to makayam it. So, what do you do in that case? So, this was a question that was asked of my God. Does she need Hataras? He says, if there's a situation of illness, and I would say COVID would be a situation where nobody can come to her house, let's say she contracted COVID. And you don't want to be blowing stuff, right? Maybe she shouldn't be blowing stuff, but whatever. You know what? You can't go with a mask, right? You got to show up over there. Low kibble enough from Elaine, what kind of mitzvah says? She says, man, grandma? She doesn't have to be makayam there. Because the idea of accepting this mitzvah across the board for women was only when they could do it. But if it's impossible for health and other reasons, she doesn't need to do Hataras. So, in one way, he sort of disagrees with the kapakayam in general. He doesn't feel that you need Hataras in the dorm at all. In other words, kapakayam says, once they've entered into that, and remember, part of it is because he looks at this idea of women, even as far as women absorbing the ashkenazi minig is not so bad. Whereas Fokamavagya, I think, really comes from a different perspective, and he feels that it's a bastardization of aloha for the women, as far as women, to be making brochas on these mitzvahs. They should not submit themselves in that same sort of way. And even though it's true, it's a positive thing when they do it. But you don't have to be makayamavagya when you realize this year you're not going to be able to do it, and you can't do it. It doesn't go against where they were before. So, clearly, if she's planning on going back to it next year, she doesn't need to make Hataras in the dorm. But some would say she can just walk away from the hearing show first, sitting in the Sukkah. Now, there are makayamirim hokamavagya says, but, obviously, if one year she can't do it, and next year she plans to, once again, sit in the Sukkah and hear the Kiyash over. She doesn't need to hear us in the dorm for this year. So, that was hokamavagya's sak. Now, he mentions here, and you know, we all know how great hokamavagya is, how we knew everything. I mentioned it last night. I'm about the Israel prize that he won, because it was so astounding. But one thing I have to say, hokamavagya has a propensity to quote everyone. He doesn't, he definitely brought back to the table many forgotten aspartic postkin. But he also quoted a very quite liberally from all the Ashkenazi greats. And it's not surprising here that he quotes here, the great Rabbi Asumkhai Amzunafel, the Ravi Rushalayim, from the Edacharedus. I don't know if it's called that then, but the other Ravi Rushalayim was countered, the rough cooks, that's all. But aspartic, of course, Rabbi Asumkhai Amzunafel. And Rabbi Asumkhai Amzunafel, his chubis, which are very short, the type of goin that he was, his chubis are very, very short and concise. He says, that's not called an Edder. Because normally women, even though situations don't go and blow chubis, he didn't live in modern Manhattan. He says, they don't have a chauffeur to blow anyway. So therefore, they can't actually, the minute was only, I'm coming to shul to hear the chauffeur. It wasn't like, you know what, like you had women blowing chauffeur. That never was the case, or yes, of Hayim's debts. So therefore, it's not really a cabbola to be part of this mitzvah in full. So therefore, Khul Khumawaghi says, if you never look, he basically, the Khul Khumawaghi says, I agree, if you want to stop fulfilling these mitzvahs, ladies, go be my turn, Edder. But obviously, if it only happened one year, you want to come back, there's not really a problem. That's a Khul Khumawaghi wrote in this shaylid bays. Now, he finishes off and says, all right, maybe what should happen, since the kafahayim says so, is maybe the husband who goes to shul on air, or Shoshana, should have his wife in mind, that he knows this year, because of COVID, or whatever, she won't be able to hear a show from Chloe. Because we know, even in Edder, a husband can be a shuliah to be show well on a woman's neder. Because all the men are there, all the rabbis are there. The husband doesn't want to bring his wife in an unusual, difficult place. Because we know, we assume, that he is going to say it specifically, what was the neder. And they're not going to make it worse. So, therefore, the point is that the Khul Khumim are all here, we believe everything is going to be honest. So, Khul Khumawaghi says, the same thing is true, every shoshana, everybody's in shul. Maybe the husband should say, should have in mind, when everyone is sitting there being mock their neder, I want specifically to be mock their neder for, we should have in mind, to be mock their neder for his wife. But he says, you don't really need it. Thanks for joining us for another episode from the Yashiva of Newark at IDT Podcast. Be sure to subscribe on your favorite podcast app, so you don't miss a single episode. [Music] [BLANK_AUDIO]