האם נשים יתחייבו במצוות עשה שהזמן גרמא כשיבוא המשיח?

00:00 Welcome to another share in Hilchot of Semit Shicha. I know it's been a while. Uh, we know there's a famous halacha, uh, it's discussed in Gemara Kidushin, Lamed He, Lamed Aleph, but we find it in many, many places, that women are patur from a mitzvot asher yitzvas me'agaramot, that any mitzvot that's for a specific time, mitzvot aseh, positive mitzvot that's for a specific time, women are patur from this mitzvah. And the question is whether this will be true also, also, Levi, when Mashiach comes, will women also be obligated, not obligated in mitzvot asher yitzvas me'agaramot? Or maybe things are gonna change when Mashiach comes, and they will be obligated in mitzvot asher yitzvas me'agaramot. And this will depend on the different reasons given for why we say they are patur to begin with. So to start off, there's the more famous reason given, it's brought in Rishonim, in the Kolbai, the Abu Durham, in Berechas HaMitzvot, and in other, other places as, as well, that explains that the reason why a woman, patur, from a time-bound mitzvah is because a woman is meshubet l'ba'alah. She has things to do in the house, with her husband, and so on and so forth, and therefore, something's gonna happen. The husband's gonna tell her to do one thing, and that's-- now she has really another mitzvah to do because Hashem told her to do something else, and it might cause more strife in the house. So therefore, Hashem said, just like by, uh, Sota, Hashem says, "Erase my

01:28 name," in order to bring shalom bayis into the, into the house, into the family. Same thing over here, Hashem says, "Don't do this mitzvah," in order to bring shalom into the family. And this, this reason is brought in many places, some-sometimes slightly differently. It has to do with the family. She has, she has, uh, family obligations, but it's all basically the same idea that it's due to her obligations in the family, that she's busy with the family, she has things to do, and that's gonna, that's gonna conflict with mitzvahs that she has to do in a specific time, so therefore, she doesn't have to do it. Based on this reason, we find in the, in, in, in various places, and one of them is the Teshuvot Shemas Shimon, uh, Cheled Beis, Or Chaim Siman Daled, brought in other places as well. It says, based on this, if we say that the reason is because they're meshubet l'ba'al, so if so, when Mashiach comes... So first of all, they're not gonna be meshubet. It was-- as we say, when Mashiach's gonna come, is the erel avona is gonna be k'erei rachamim. Uh, so therefore, the nukva, meaning the woman, the, the female is gonna be, is seemingly also not gonna be meshubet l'ba'alah. So they, they're, they're gonna be meshtamesh b'keser echad. And second of all, they're gonna have-- we're gonna have servants, we're gonna have people taking care of everything else, and therefore, she's not gonna have things disturbing her from doing these mitzvahs, and

02:50 therefore, will be able to do mitzvot asher yitzvas me'agaramot, and therefore, certainly they'll be chayav mid'oraisa to do mitzvot asher yitzvas me'agaramot when Mashiach comes. So based on this reason, if we say that that's the reason why they're patur nowadays, so then seemingly when Mashiach comes, they will be chayav to do mitzvot asher yitzvas me'agaramot. Now, on this reason, many, many ask on this reason. So first of all, if this is the reason why they're patur nowadays from mitzvot asher, asher yitzvas me'agaramot, we have to say that this, that what's about a woman that, that's, that's not married? She's single, she never got married, or she's, she's, she was married, but she's not married anymore. So we would have to answer that lo plug. We have a concept in halacha that sometimes we make no differences. In halacha, we make no differences. So even though, uh, this reason may not apply to everyone, we don't make a difference, and everyone is obligated. And also, we would have to say that the, that darash time of the Karat that we're explaining, even though this is seemingly, it's, it's, it's egzeh zeh kasav that they're not obligated mitzvot asher yitzvas me'agaramot, but we're giving-- we're explaining the reason, and based on this reason, we're saying they're not gonna be obligated. But as, as many point out, uh, the, the, the Shechemet brings in, in, uh, Mareches Mem, uh, Klal Kuf Lamed Zayin, and, um, brings with the Sheal HaMeishiv, and the Teret Tamim also on, on, in

04:23 Shemet Peh Yod Gimel Pasuk Tes, Res Mem, Mem Beis, also explains that all different ask in different ways, but they ask that seemingly this is not the real reason, is not because they're meshubet l'ba'alah, and because they're busy, that's not the real reason why they are patur from mitzvot asher yitzvas me'agaramot. That can't be the reason. And he says, even this thing that we say lo plug is also not really true, 'cause we find that, for example, the mitzvah of kibud av v'em, so it says a woman, while she's married, she has the obligations to her husband, and if it's gonna conflict with her mitzvah of kibud av v'em, we say she doesn't have to do it. But then later on, she is gonna-- she is obligated if, if, if the husband passes away, chas v'shalom, or something else. So we see we do, we do make a difference. And second of all, we're assuming the reason for the pasuk. And as the Sheal HaMeishiv says, we can't-- this is why it's a g- well, it's a nice reason, and it's, uh, maybe a logical reason, and it makes a reason that makes sense, this that we gave, uh, but we can't really darash and beis-- and, um, we can't use this reason to extrapolate halacha for it, whether she is obligated or when she's obligated for it, but this-- based on this reason, whether she's-- because she's too busy in the house and she has other obligations. So although some, based on this reason,

05:31 say that she will become obligated mitzvot asher yitzvas me'agaramot, but others say that this is not really the real reason why she's patur to begin with. And if it's not really the real reason why she's patur to begin with, we're still faced with the question whether women will be obligated mitzvot asher yitzvas me'agaramot when Mashiach comes. So moving on to another reason, we find in the Yalcot Shmoni, the, the Yalcot Shmoni in Shmul Alef, Remez Ayin Ches, on the pasuk, "Ve'Chana Hi Medaberet Al Ibha." Um, so the-- right? When she's coming to the Mishkan, she's davening to have a child So it says, "But the bear is a liberal stock in their heart." So the, the Medrash says in Halko Shmini, "Loma nishtat vahanashim hakatanim ba'avadam lenina mitzvos?" Why are they put together with regards to mitzvos, women together with children and abadim? Says, "Lefish ein lam elulei v'achat," since they only have one heart, "She namer v'chanah ima deberes al libo." And the Zay Sraanon, which is a Pirush from the Magen Avrom. Magen Avrom on Shulchan Aruch, so he also wrote a Pirush on the Halko Shmini. So he explains, what do we mean lenina mitzvos? So that we mean with regards to mitzvos ashes mangarama, meaning while they're patur from mitzvos ashes mangarama, it says, um, why are they-- So for why are they patur? It says, "Lefish ein lam elulei v'achat." And he explains, the, the Zay Sraanon explains, what does it mean that they only have one heart? "She ein

06:56 yetzer tov shel b'hem kol kach." The yetzer tov, their yetzer tov doesn't-- it's, it's not as strong. And if so, a mitzvos aseh, that's not nayik for, for, for, for always. Sometimes it's only for specific time. So it's, it's, it's close that you're not gonna-- it's, it's po-very possible she's not gonna do it. Therefore, the passuk says that she's patur. In other words, since their yetzer ha'ra is stronger and the yetzer tov is not as strong, therefore they're patur from mitzvos aseh ashes mangarama. That's the reason that he gives. Based on this reason, the Yalcul Gershuni in Chelek Beis on, on, on this, on this passuk, but it's in the Ashmat is at the end of Chelek Beis. It's, um, so he explains if, if this is bas-- if this is the reason, and as, as the Zay Sraanon explains it, that their yetzer ha'ra is strong, and therefore they don't have-- they're not obligated in mitzvos aseh ashes mangarama. So therefore, we find in the Gemara that when Moshiach is gonna come, Hashem is gonna come and is gonna shech the, the yetzer ha'ra, right? That's what the Gemara says in Sukkah, in Beis. So if so, they're not gonna have the yetzer ha'ra, so they're not gonna be so strong. So if so, the yet-- the women will certainly then be obligated in mitzvos aseh ashes mangarama 'cause they're not-- it's not-- this, this reason is not gonna apply. And he explains based on this what we find in a number of places,

08:12 a number of mitzvos, we find that the Torah gives a, a special passuk, a special limud that women are not obligated. For example, it says about giving a bris milah to their child, it's a chiyuv on the father. They ask seemingly it's anyways a mitzvos aseh ashes mangarama. She's anyways patur, so why do I need a separate passuk to tell me that she's patur? There's only, why is that? Because there's gonna come a time that no, a mitzvos, regular mitzvos aseh ashes mangarama, she'll become obligated in. But because I have a special passuk, therefore I know that she's not obligated in this mitzvah. And therefore, once Moshiach comes, ba'as izlave, so when they're not gonna have the, the, the, sh-a yetzer ha'ra anymore, she'll certainly be obligated in mitzvos aseh ashes mangarama, and therefore it goes on about other things, about the same berachos for mitzvos aseh ashes mangarama and so on and so forth. However, this too needs further, uh, further explanation on if this is pshat in the Midrash. Um, as, as many ask in this Med-- on, on this explanation of the Midrash, because this explanation, the Midrash is saying that the yet-- that lev, "ein lam elulei v'echad" is means that they only have a yetzer ha'ra. The yetzer ha'ra is strong and that, and, you know, their yetzer tov is not so strong. But seemingly, this passuk itself is actually coming to say just the opposite. As we find in the Gemara, the Gemara itself says that really this passuk

09:37 itself, um, in the, in the Gemara in Berachot lamed alef. Lamed alef it says, "Kama hilchos gevorah de'ikula ma she'm'chani k'rad," how many big mitzvot, how many, many halachas we learn about davening from this passuk itself, meaning that this passuk is telling me the greatness of davening, and this is... In other words, you're having your davening with the, with the proper kavana. And seemingly, in other words, and we learn the whole concept of tefillah from this passuk, from this Midrash, from this passuk. So how can we say that it's talking about a negative thing, that it's going on the yetzer ha'ra, that the yetzer ha'ra is strong yetzer ha'ra? On the contrary, seemingly this is talking, this is, uh, in the positive. We also find it, uh, Rav Yossef in Yebia Omer, Chelek Alef 70, is really a tshuva. He's really-- most of the tshuva is really talking about not, about the Sefardim. We know this, there's a difference between Sefardim and Ashkenazim, whether women make a beracha on a mitzvos aseh ashes mangarama or not. In other words, if they decide to do the mitzvah even though they're not obligated. So many Sefardim, not all Sefardim, but many Sefardim follow, um, follow that they don't make a beracha. So that's what this tshuva is all about. But within this tshuva, he also discusses this Midrash, and he says that we find, we find in many places, "ein lam elulei v'echad," we find in Zohar, in Gemara, and other places that "lei v'echad" is actually

10:51 talking about the yetzer tov, that they-- that on the contrary, the yetzer tov is stronger. Um, "ein lam elulei v'echad elavim shebashamayim" with le-- in other-- the, the language of "lei v'echad" or even, even specifically about, about, about, about women, find in the Zohar, Ram Hamna, that they're the one with the Shechinah. So seemingly, this whole concept to say "lei v'echad" is talking about the yetzer ha'ra is, is very, is very hard to say that, to say that that's what the, what the Midrash says. And therefore, we're back to our question whether if that's... If, in other words, if it's not about the yetzer ha'ra, so then we're back to our question whether m-women will be obligated in mitzvos aseh ashes mangarama when Moshiach comes or not. So the Rebbe in Likutey Sichos Chelek Lamed Alef, Parashat Yisro, the first Sicha. Um, so there, the, the Sicha is talking about the difference that we find between the Midrash and Mechilta when it says, "Ki siman leveis Yaakov, sakov leveis Yisroel" about the giving of the Torah, it uses a different language for the men and the women. So the discussion, what exactly was told to the women differently than the men? So without getting in too much directions of the whole Sicha, so it says to, to, to the-- according to the Midrash, what was-- the women were told what they were obligated in, and to the-- what they're not obligated in, they were not told. As oppo- as opposed to the Mechilta that you

12:14 told the clawless Torah was given to the, to, to, told to the, to the, to the women, but not the peratim, not the, not the details. Uh, so in siv vov over there, the Rebbe says, yesh leimar that this is, zehu bechesed um'ailah klal hashem hasin hamenashim legabi hanishim. This is, this is goes together with what we find the ma'alah, the advantage of, of women over men in, in serving Hashem, avodas Hashem. 'Cause we see on Megillah eight shais, am nashim yesh, yesh hamigile hamunu Hashem, yireas Hashem. We see by women they have a greater muna and yiras Hashem. So even though openly people will say that the reason is because they're, they're more, they're, they're more easy to, to, to, to believe. They'll believe something easier without delving too much into it. But the truth is that the real reason is because it's meer by them, their muna has it is because of by, by the Aibishter. And based on this, we also... the Rebbe goes on explaining this is also the reason, we can explain that this is the reason why whether someone is Jewish, that's based on the woman, and when, but when it comes, comes to the details about, about the what she would and stuff like that, that would go, um, to by the man. And then the Rebbe goes further and says, yesh leimar shezehu gufa hatam shel nashim beturus mikim mitzvas aishes zman grama. Could be that this itself is the reason why they're patur from mitzvas aishes

13:40 zman grama, from time-bound mitzvah. C- 'Cause mitzvas itself... S- The mitzvas leys or mitzvas asei that are not for a specific time, so they didn't come down into a specific time into the world. They're not in, into the details. They're, they're, they're more general. And therefore, women, um, they're connected to the klalos hateira, to these things. But however, the mitzvas aishes zman grama, that comes down more into the details, how it comes more, how the Torah comes down deeper into the, into the, into the world, and it's not how it's meer, um, ma'alah, how is this more in a, in a general way. And then the Rebbe explains also this is what, what we find the desert, the, the Darizal famously we learn that he says that in women to do unto the mitzvah, so the husband that was the second half of their neshamah does since they're doing the mitzvah for them. So what does it mean that why is this half doing these mitzvahs and why is the other half of their neshamah doing the other mitzvahs? Well, because the women are connected to the mitzvahs how they are bechlalis, and the, the men are how they come down into the, into the boundaries, into the limitations of the world, into the limitations of time. So therefore, since men are more limited and they have to do with the limitations of time, therefore they're obligated in those mitzvahs, and the women are how it is more, how the mitzvahs are more bechlalis. In

15:02 other words, so based on this, it comes out that why are women not obligated in mitzvas aishes zman grama? Not because of, uh, of a chisaron. On the contrary, it's because of a ma'alah. That 'cause they're connected to the Torah how it's higher than zman. And since they're connected to higher than zman, so therefore they're not obligated in the, in, in, in mitzvas aishes zman grama. And therefore, seemingly, yesh leimar, based on this, that la'as la'ovdei they would not necessarily be obligated in mitzvas aishes zman grama. They may, they, they could do it, but they're not necessarily obligated in, they're not necessarily obligated in doing it. They could do it voluntarily, just like we find the truth is by men also. It says in the second stage of Yemei Sham Mashiach, so it says, mitzvas b'teis la'as la'ovdei. So as we know, the Rebbe explains, maybe for a different time, that the, even though w- we means b'tó batel, meaning the tzivur will be batel, but people will still do it because we wanna do a mitzvah. So there certainly women could do it la'as la'ovdei, but they're not mitzvat. Why? 'Cause not of a chisaron, because of a ma'alah, because they're, because they are closer to how the Torah is, not in its limitation, in, in, in hakbalas, but how the Torah is, is legal, is h- is higher than how it comes down into the details. Um, I, I would add that, that as, as, uh, Rabbi Galitsky, which we know that many

16:24 of his shiurim are sort of based or loosely based or more closely based depending on the year on, on some of, on his, his sefarim. So in his sefer, Yemei Sham Mashiach la'halacha, chelek beis, um, siman mem alef. So he explains on this base, on this sefarah, that seemingly if we say go based on the Midrash, that right we said that according to the Midrash, they weren't, they were only given the mitzvahs that are shayach to them, but not mitzvahs that are not shayach to them. Meaning, they were given only mitzvas aishes, ein zman grama and leys hashem, and mitzvas aishes zman grama wasn't even told to them. So based on that ex-- Mid- Midrash, that opinion, so certainly we would say that they're not shayach, that they would get, they would be obligated in mitzvas aishes zman grama when Mashiach comes, because we know the Torah is not gonna change. And if it wasn't, wasn't given to them, so it wasn't given to them. So the whole discussion, he says, was only about based on this other reason. The only way we could say that they're not obligated is based on the reason that they were really, the entire Torah was given to them. Um, in other words, the reason of the Mechilta, but just it was given how it is bechlalis. But I, I would add that if we say that, it would actually seem that also according to that reason too, in other words, 'cause only according to that reason would seemingly

17:41 they would not be obligated in mitzvas aishes zman grama, definitely not as a chiyuv, um, to, to, to do it because as we said, it, they are how the Torah, they're more connected to how the Torah is bechlalis than how it comes down to the peratim. So seemingly based on this, it would seemingly, although it doesn't say clearly, but it's very shayach that they wouldn't necessarily be obligated mitzvas aishes zman grama. So to sum it up, um, while there are definitely opinions that they will be obligated mitzvas aishes zman grama, whether it is because of we say if the whole reason is because of the tirdes, the, the, the things that they have to do in the house and the, the family obligations. Uh, so that won't apply when Mashiach comes, so seemingly they would be obligated. Or if you say that the whole reason is that they don't have to do them now is because of they have a bigger yetzer hara, but when Mashiach comes, the yetzer hara will be taken care of, so therefore they would be obligated when Mashiach comes. Nevertheless, it would seem based on the, on mesogues of how, how the, how the Rebbe explains that the deeper reason of why women are not obligated in mitzvas aishes zman grama nowadays, so it would seem based on that, that it's very possible that they won't be obligated in mitzvas aishes zman grama when Mashiach comes. Uh, may we tachah biz'chut the, the, the coming of Mashiach, and we will

19:03 see finally, we'll see, we'll see a maskana whether, whether yes or no, but we'll see with coming of Mashiach may it be speedily in our days.