Women Wearing a Talit al. 21
not. The tosefet is based mainly on the discussion in Baba Kama 87a, where Rabbi Joseph, who was blind, had voluntarily fulfilled such commandments as he was not obligated to fulfill. See, also, the tosefet in Eruvin 96a, s.v. Michal , where the tosefet discusses the statement in the Talmud that Michal , the daughter of Kushi(or the daughter of King Saul ) used to put on tefilin, and the wife of Jonah used to make the festival pilgrimage to Jeru salem . Both of these were“ positive commandments limited by time.” Rabbenu Tam holds the opinion that women may pronounce the blessing over the fringed talit. But Maimonides , in Yad, Hil. Tzitzit 111.9, says that women may put on the fringes if they wish, yet may not say the blessing and he adds:“So with all the other positive commandments that women are free from, if they wish to fulfill them without reciting the blessings, we do not prevent them.” The Hagahot Maimuniyot at that passage in the Yad says in the name of Rashi that he, too, was opposed to their reciting the blessing.
So the law is clear enough: One authority believes that a woman is actually in duty bound to wear the fringes. All agree that she may wear them if she wishes to, except for the limitation that it might look like the pride of extra piety. This solitary objection can hardly apply to the young women if we put the falit upon them. They would simply consider it part of the ceremony. Besides, in our Reform Movement where special emphasis is placed upon the religious equality of men and women, there can be no real objection to young women putting on the falit when
they participate in the service.