Complete study of Berachot 3:3

Text of the mishnah (Berachot 3:3)
“Women, slaves and minors are exempt of the recitation of the Shema and filacterias (tefillin), but are required to pray the prayer (tefillah), to the mezuzah and blessing after meals (birkat hammazón).”

1) Location and underlying legal principle

This mishnah is based on the classical rule: the mitzvot positive time-dependent (mitzvot roasted shehazmán gramá) do not compel women; in contrast, the mitzvot positive non-time-dependent yes force alike. The gemara (Berachot 20a–b) uses this rule to explain why, despite being “times” fixed, the tefillah requires all: it is not considered “time-dependent” in its essence, but supplication for mercy required for any person.

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2) Analysis for each obligation/disclaimer

(a) Shema – Exempt (women, slaves, children)

• Reason: has strict hours (morning and evening), so it comes in “positive time-dependent”.
• Source: Mishnah and its explanation in Berachot 20a–b.
• Practice: many authorities recommend that women, although exempt, say at least the first verse (“Shema Yisrael...”) to accept the Yoke of the Heavenly Kingdom. (Practice cited in compendiums halájicos contemporaries.)
• Age: although legally-exempt, there is a duty to education (jinuj): it is the taught to recite Shema in his time and with their blessings. (Ramban, cited in studies halájicos.)

(b) Tefillin – Exempt

• Reason: do not put on Shabbat and yom tov; therefore it is considered time-dependent.
• Sources: Shulchan Aruch, Orach Chaim 38:3 and explanations; the Rem”a is usually discourage that women adopt it for their own account.

c) Tefillah (Amidá) – Forced

• Reason: no it is classified as a “time-dependent” in its essence; the gemara is defined as supplication for mercy, which all people need.
• Sources: Berachot 20a–b; Rambam, Hilchot Tefillah 1:1-2; Shulchan Aruch, OJ 106:1.
• Practical scope: there are differences of habit: many authorities sephardic force a tefillah daily minimum; some authorities ashkenazi force two (Shacharit and Minchah).

d) Mezuzah – Forced

• Reason: no is time-dependent (it is a duty constant of the housing).
• Source: inferred by the gemara (Berachot 20a–b), they even discussed and discards a possible analogy that would have exempted women.

(e) Birkat hammazón – Forced

• Reason: mitzvah of the Torah (“Eat, thou shalt be satisfied and bendecirás... ” ,- Deut 8:10), and no depends on a fixed schedule.
• Important nuance: the Shulchan Aruch (OJ 186:1) asserts that it is sure that women are forced, but it is in doubt if it is your obligation to deoraitá (biblical) or derabanán (rabbinic); that safek arise consequences (e.g., if they can enforce the obligation of a man in all the cases).

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3) Status of slave and minor

• Slaves and the canaanites (‘eved kenaaní’): in the fall classic, its map of obligations usually paralelarse women in this type of mitzvot. (Introductions halájicas standard.)
• Age: the mishnah includes them in the exemption formalbut governs jinuj: are trained in the Shema (in his time, with blessings), in tefillah, mezuzah and birkat hammazónaccording to the maturity. (Rambam cited in studies; Shulchan Aruch 106 on arrival at the age of jinuj for tefillah).

4) Fundamentals of Talmud and Codes

• Mishnah Berachot 3:3 (text based).
• Gemara Berachot 20a–b: justified obligation in tefillah and mezuzah, and reaffirms exemption in Shema/tefillin for time dependence.
• Rambam, Hilchot Tefillah 1:1-2: women and slaves forced to pray; defines the structure of the tefillah (praise–request–thank you).
• Shulchan Aruch, OJ 106:1- encodes the obligation of women in tefillah; OJ 38:3: exemption of tefillin; OJ 186:1: obligation of birkat hammazón with doubt on your range (Torah or rabbinic).

5) practical Summary (psak halachah usual)

* Recommendation widespread for ok the Reign Heavenly on a daily basis.

6) interpretative Notes, and consequences halájicas

1. Why tefillah is not “time-dependent”?
   The gemara the formula as need of permanent human (rachamim). The Rambam it encodes and the Shulchan Aruch is assumed to bind to women and slaves.
2. Birkat hammazón and “safek” range
   Given that the obligation biblical you can rely on to be eaten satisfiedsome poskim doubt whether in all cases, the obligation to female deoraitá; hence, not always to “enforce” the obligation of a man deoraitá. (OJ 186:1 and abstracts halájicos traditional).
3. Tefillin and customs female
   In addition to the exemption, there is reservation practices (purity in body, concentration) by the many authorities discourage their use by women, although they wanted it to us voluntarily.
4. Children and jinuj
   Although free-standing tradition emphasizes train in the Shema (with its berachot), tefillah and birkat hammazón. (Rambam via secondary sources and OJ 106).

7) Conclusion

Berachot 3:3 set a map normative crisp: exemption of Shema and tefillin by be positive hours, and obligation of tefillah, mezuzah and birkat hammazón by be duties are not time-dependent (or need constant). The gemara and codes (Rambam, Shulchan Aruch) consolidated this scheme, with nuances practical in the frequency of the tefillah female range of the obligation in birkat hammazón, and the training of minors.