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which implies that a woman is allowed to have a position of srarah.
It's just a ger that's not allowed a position of srarah.
Rav Moshe says that l'chor rashi in Kiddushin, and the ran in Kiddushin, also disagree with the Rambam's opinion, because they say that the isser of a ger being in a position of srarah is based on the terminology som tasim, whereas a woman, the exclusion of woman, is based on the word melech, melech velo malka,
And Ramosha writes the Ramban and the Rashba probably also disagree with the Ramban on this issue.
Because the Ramban and the Rashba don't deal with the issue of Devorah being a judge.
They just don't think it's an issue.
So if you're not going to think it's an issue, obviously it's because you think that there's no problem of an issue of Shorah.
Otherwise you've got to come up with some other terrence.
Ritva and Shavuot seems to agree with the Ramban.
So Rav Moshe writes that we should follow the sheet of the Rambam, and therefore a woman should not be in a position of Srarah, because after all, this issue is a Daraisa issue, it's not a Drabanan issue.
So the question is, what does the Torah allow, what does the Torah not allow?
So since Rav Moshe says, we should say, is a shul president in the position of Srarah?
According to Ramosha's definition, it is a position of sorority.
The shul president has to make sure the rabbi is doing his job and the shul board members.
They make sure that everyone who works for the shul is doing what they're supposed to be doing.
And even though the rabbi technically is the ultimate halakhic authority in the shul and he's viewed as the figurehead of the shul, but there are people who work beneath him that actually oversee him.
So it's like the mashkiach in a certain way.
So Rav Moshe thinks that a woman should not be appointed on the board of a shul.
There are postcum that allow women to serve on the board of a shul, but not as president, because they hold that president is a position of srarot, just based on it being the highest office.