Can Women Wear Tzitzis

just hit the pause button for a second, and that is we really just concluded this next chunk of the daf, and that is a discussion with the tzitzis and mitzvas asei she has mangarama or tzitzis not a mitzvas asei she has mangarama. Anashim chayavin tzitzis or anashim paturim tzitzis. Sounds like it's a machlokes between Reb Shimon and the Chachamim. The Chachamim say hakol chayavin mitzitzis kiyanu v'im yisraelim gerim. Anashim avadim. Reb Shimon poited anashim v'ish mitzvas asei she has mangarama. So, what do we pasken? Anashim chayavin tzitzis or anashim paturim tzitzis? You would think based on klalei hap'sak that we would pasken that anashim chayavin tzitzis for two reasons. Number one, it sounds like it's a machlokes Reb Shimon and the Chachamim Yachin u'viram alachraama. Number two, we know the halacha is almost never like Reb Shimon. Lots of love with halacha has been like Reb Shimon. We almost never pasken like Reb Shimon. So, these are two very, very good reasons why you would assume that the halacha would be that hakol chayavin even anashim. Stating that if you open up a Shulchan Aruch, and this is in Hilchos Tzitzis in Orech Chaim Siman Yud Zayin Seif Beis, anashim v'avadim paturim. Anashim and avadim are paturim tzitzis when they have mitzvas asei she has mangarama because it's a mitzvas asei she has mangarama. So, we actually pasken chiddush like Reb Shimon, and that is that anashim are paturim tzitzis. Stating that the Rama says, "U'mi kol anashim im roitzim l'atzei if a woman wants to put on tzitzis u'l'varech and to make a bracha, reshus b'yada." She's allowed to come b'shana mitzvas asei she has mangarama. Just like by all mitzvas asei she has mangarama, if a woman wants to do the mitzvah, she could and she can make a bracha. So, says the Rama, there's no reason tzitzis should be different. So, if inasmuch as the visual of a right, a woman wearing tzitzis, but it's a mitzvas asei she has mangarama, and if anashim wants to, she could. If she wants to make a bracha, this is something that she could do as well. So, open shut halacha Shulchan Aruch. It's interesting that in Hilchos Tefillin, this is in Orech Chaim Siman Lamed Ches Seif Gimel. So, the Mechaber anashim v'avadim paturim mitzitzis. Anashim and avadim are paturim tefillin mipnei she hu mitzvas asei she has mangarama. Here spoke the Rama d'im anashim roitzim l'hachmir al atzman d'im a woman wants to be machmir, moichin b'yadan. V'dafna chin machos. Then already you have to protest. So, in Hilchos Tzitzis, the Rama says that if a woman wants to put on tzitzis and make a bracha, she could. It's no different than any mitzvas asei she has mangarama. In Hilchos Tefillin, the Rama says that if a woman wants to put on tefillin, that's not okay. As a matter of fact, if she does, moichin b'yadan. What's the difference? So, the Mishna Berura says in Kotniud Gimel mipnei she tzrichin guf naki. V'anashim in 360 days a year. Because men, apparently, were once upon a time more careful to have a guf naki than was a woman, and tefillin requires a guf naki. You can't even be mafiach in tefillin. So, it's for that reason when it comes to tefillin, there we're machmir by anashim because of guf naki. So, in Hilchos Tzitzis, a woman could wear tzitzis. She can make a bracha. Hilchos Tefillin, based on some almost ulterior type reason, it's going to be a problem. Stating that it's Y'hudah, and certainly Y'hudah and are related great bites that the Targum Hamiyuchas l'Yonasan ben Uziel on the pasuk lo yiyeh kli gever al ishah v'lo yilbash gever simlas ishah. So, a woman is not allowed to wear kli gever. Says Targum Yonasan in quote, "Lo yiyeh v'ein gulyon d'tzitzis u'tfillin d'hinon tikunei g'var al itah." A woman should not wear tzitzis, and a woman should not wear tefillin. So, Targum Yonasan said that really a woman putting on tallis and tefillin, this is already encroaching on a lav in the Torah of lo yiyeh kli gever al ishah v'lo yilbash gever simlas ishah. Now, it's interesting. We don't pasken like this Targum Yonasan. We just spoke out the halacha in in Shulchan Aruch, right? It's very, very clear. You see from the Gemara of Yehudah, Reb Yehudah used to put on tzitzis on his wife's beged. As it relates to tefillin, by the way, right? We know the Gemara of Michal bas Shaul, she used to wear tefillin. It's Gemara in the beginning of the last perek of Maseches Eiruvin. So, this Targum Yonasan is not something that's halacha l'maaseh, which by the way, this comes up very prominently in the sugyas of obviously women wearing tallis and tefillin, but it also comes up very prominently in the sugya of Targum Yonasan al haTorah, right? Targum Yonasan al haTorah was it written by Yonasan ben Uziel or not? So, if you look at your Mikraos Gedolos Chumash, it says Targum Yonasan. Sounds like it was written by Yonasan ben Uziel. Stating that the Maharsha Megillah daf Gimel amud Alef and the Chida in many, many places in his forum says that it's muchach from the Gemara there in Megillah daf Gimel that really Targum Shel Torah was never written by Yonasan ben Uziel. Targum Shel Torah was written by Onkelos haGer. Yonasan ben Uziel only wrote the Targum on Nevi'im u'Kesuvim, right? Kesuvim is a whole discussion as well. But, Targum Shel Nevi'im was written by by Yonasan ben Uziel. I we have this Targum Hamiyuchas l'Yonasan. So, the Chida says that it was probably a Targum Yerushalmi, and it's actually written in some Yerushalayim dialect of Aramaic, but wasn't written by Yonasan ben Uziel. But, here's the bottom line. In halacha, you find that this Targum does not take on the the power you would expect it to take on if it was written by the Tanna Yonasan ben Uziel. Right, who was Yonasan ben Uziel? You remember? Katan sheb'chavurot was Rebbi Yochanan ben Zakkai. Gadol sheb'chavurot was Yonasan ben Uziel. Amru alav Yonasan ben Uziel kalefa pirya. Right, miyan nisva. That's who Yonasan ben Uziel is. So, how in the world would we not