Note: These Halachos are just as important for men to learn and know, as they are for women.
When Reading in Shul, DO NOT Read During Davening or Krias HaTorah
...Continued from previous week
1) Although women do not fill certain roles in Judaism, for various reasons, either halachically or traditionally, such as serving as dayanim, judges, or rabbis (See Rambam Hilchos Melachim Perek 1:5), there are many roles they may indeed fill just as well as men.
2) A woman may serve as a Mashgiach, a supervisor, over Kashrus, the kosher status of food and its appropriate preparation. (See Shu”t Igros Moshe Yoreh Deah Vol. 3 Siman 44 and 45)
3) A woman may be involved in the process of electing a leader of a Jewish communal organization.
4) Moreover, a woman may be elected as the leader of a Jewish communal organization. (See Shu”t Mishpitei Uziel Choshen Mishpat Siman 5)
5) Just as a woman cannot serve as a judge on a Jewish court, so too she may not testify as a witness in a case in bais din, a Jewish court. (See Shulchan Aruch Choshen Mishpat Siman 33)
However, this is the case only if her testimony is deemed principle or fundamental to the case.
6) There are many instances where Chazal allowed and accepted the testimony of women to be valid and acceptable.
A woman’s testimony regarding the status of the burning of Chametz is accepted. (See Talmud Pesachim 4a). Likewise, a woman’s word regarding if Ma’ser or Challah was taken off a food, is accepted and believed. (See Talmud Kesuvos 72b)
Additional Cases of Acceptable Testimony
7) The testimony of a woman regarding the kosher Shechita, slaughtering, status of an animal is accepted. Moreover, a woman’s testimony as to the proper Nikur, the complicated process of removing certain forbidden veins and fats from the hindquarters and other areas of slaughtered animals, is believed. (See Tosefos Pesachim 4b Dibur Hamaschil Himnuhu)
8) In the event that there is a dispute regarding a seat in the women’s section of a Shul, where no men are usually knowledgeable of the circumstances, we accept the testimony of women in order to resolve it properly. (See Rama Choshen Mishpat Siman 35:14). Likewise, if there is a dispute regarding the ownership of women’s clothing, where one woman is wearing an article of clothing that another woman claims is hers, or a similar situation, we accept the testimony of a woman in order to resolve the issue. (ibid.)
9) A woman’s testimony regarding the age of a girl, e.g. to testify that a girl is already Bas Mitzvah and is thus eligible for Chalitzah, is accepted and believed. (See Talmud Niddah 48a)
10) A woman is acceptable to be tasked with delivering a get from overseas, and believed when she testifies that the get was written and signed in her presence. (See Talmud Gittin 23b)
11) A midwife who delivers twins is believed regarding which child came out first, a testimony that affects the status of the firstborn. Moreover, a midwife is believed regarding the status of children’s Yichus, heritage, to testify that they are a Kohen, Levi, Mamzer etc. (See Talmud Kidushin 73b and see Shu”t Chacham Tzvi Siman 31)
12) In certain instances a woman is believed regarding the physical abilities of her husband to produce children (Koach Gavra) as they relate to her demanding a get. (See Shulchan Aruch EvenHaEzer Siman 154:7)
13) In certain instances, in the presence of her husband, a woman is believed when testifying that he gave her a get. (See Talmud Kesuvos 23b)
14) A woman’s testimony to the effect that a certain person passed away, and thus his wife is permitted to remarry, is accepted and believed. (See Talmud Gitin 23b and Yevamos 122a)
15) In all cases where the testimony of a single person suffices and the requirement for two witnesses is not applicable, the testimony of a woman is accepted. (See Rambam Hilchos Eidus Perek 5:3)
...To be continued B’Ezras Hashem next week
