What is the significance of Tefillin? Seemingly they are mere cow hides that underwent a variety of processes, transformed into hard or soft leather, formed into different shapes, and dyed black.

Ah, but they are the object of a G-dly commandment.

It is obviously this last factor that makes them what they are: sacred. And as sacred objects their use is very restricted.

The Torah does not require women to don Tefillin, so let us analyze why a woman would want to put them on:

She wants to be "just as Jewish as men":

Problem: she already IS just as Jewish as men! (If not more so. After all it is she who transmits the Jewish lineage; not her husband.) Furthermore, since Tefillin are an object of a G-dly commandment they are sacred and cannot be used to make a personal point.

She wants to fulfill a G-dly commandment:

Problem: No problem. There is no problem with wanting to fulfill a G-dly commandment. As a matter of fact, that is an excellent objective. So, does she already fulfill all the commandments which G-d actually commanded her? If not, why not begin with those!

    When you are given a daunting task by someone who knows you won't be able to do it perfectly, you must nonetheless do it

She already fulfils all her Divine Duties and wishes to take on this auxiliary commandment as well:

Problem: Fantastic! She may put on Tefillin. First she must study the laws of Tefillin, which have very strict requirements: constant focus on the Tefillin; perfectly clean body; entirely pure mind etc. Upon studying these laws and meeting these requirements she may certainly put on Tefillin.

Now you may ask: "are you telling me that all men who wear Tefillin live up to all the above conditions?"

The answer is: No! As a matter of fact most men don't live up to half of those conditions. However, men have an "obligation" to don Tefillin.

When you are given a daunting task by someone who knows you won't be able to do it perfectly, you must nonetheless do it. However, if you were not asked to take on a daunting task, you must make certain that you are completely capable before undertaking this responsibility.

In other words, this doesn't mean that men are more capable than women. This says that men are commanded to do so, and by virtue of the commandment, capability is rendered irrelevant. Women, however, are not obligated to put on Tefillin, capability suddenly becomes a major issue.

Parenthetically, the Arizal states that women DO put on Tefillin. What does he mean?

Well, does a man put on Tefillin or does his hand put on Tefillin? Technically it is his hand that is donning the Tefillin, but of course it is he, in his entirety, that is fulfilling the Mitzvah. Take that a step further: man and woman are two halves of one soul; two components of a single entity. Thus when a masculine left hand wears Tefillin, the Mitzvah is being fulfilled on behalf of one complete Jew = man and woman.

 

Donning Tallit and Tefillin I am ready each weekday morning to stand before my creator. As clothes make the man or woman; Tallit and Tefillin make me a davener (worshipper). Wrapping myself in the fabric of the Tallit; I feel enveloped by God’s presence. Looking upon the tzizzit, the fringes of the Tallit, I am reminded of the mitzvot; my responsibilities as a Jew. Binding the Tefillin upon my arm and around my head, I sense how my destiny is bound to my people and to God. I am reminded that my relationship with God is a loving caring partnership when I wrap the Tefillin strap around my hand and fingers reciting the ancient words of Hosea:  “I betroth myself to you forever, I betroth myself to you in Righteousness, in Justice, in Kindness and in Mercy; I betroth myself to you forever, and in that way I come to Know You.”

 

With Tallit and Tefillin I am dressed for my conversation with God and with the words of the Siddur. I cannot imagine morning prayers without them.

 

Should only men have this experience? Absolutely not!

 

The Talmud states, "Mikhal the daughter of King Saul used to wear Tefillin, and the sages did not protest" (Eruvin 96a). Many important sages of later periods including Rabbenu Tam (1100-1171) and Rabbi Zerahia haLevi (12th c. Provence) teach that women may wear Tallit and Tefillin and recite the blessings. The Rashba (1235-1310 Spain) states in a teshuva (responsum): "I agree with those who say that if they desire they can do all such mitzvot and recite the blessings, on the basis of Mikhal bat Shaul who used to wear Tefillin and they did not protest; indeed she did so with the approval of the sages and by the nature of the matter since she puts on Tefillin she blesses" (Teshuva 123).

 

Yes, of course, one can find the opposite opinion in the sources, but in our day, in communities where men and women participate equally in prayer I encourage women to enjoy the blessing of being wrapped by the Tallit and bound by the Tefillin.

However, by the late 20^th century, many Reform Jews felt a need to return to some of the traditions and rituals earlier Reformers had abandoned. Some of these traditions were re-imagined, modern rationales were found for them, but in any case, for many Reform Jews, this return to tradition brought a renewed sense of spirituality to their lives. As the 1999 Statement of Principles says (http://ccarnet.org/Articles/index.cfm?id=44&pge_prg_id=4687&pge_id=1656),  “We are committed to the ongoing study of the whole array of (mitzvot) and to the fulfillment of those that address us as individuals and as a community. Some of these (mitzvot), sacred obligations, have long been observed by Reform Jews; others, both ancient and modern, demand renewed attention as the result of the unique context of our own times.”

 

In short, for Reform Jews, there is no barrier to women wearing talit and t’filin. It is, for both men and women, a matter of what practice is most meaningful to them.