Sources Through Srugim, Session 1: Women and Tefillin

(3) Women, slaves and minors are exempt from reciting the Shema and putting on tefillin, but are obligated for tefillah, mezuzah, and Birkat Hamazon (the blessing after meals).

§ The Gemara turns to the sources of this principle. From where do we derive that women are exempt from positive, time-bound mitzvot? It is derived by juxtaposition from the mitzva of phylacteries: Just as women are exempt from donning phylacteries, so too, women are exempt from all positive, time-bound mitzvot. And the exemption of women from donning phylacteries is derived from their exemption from Torah study: Just as women are exempt from Torah study, as derived from Deuteronomy 11:19, so too women are exempt from donning phylacteries, as the two issues are juxtaposed in the Torah (Deuteronomy 6:7–8).

Itwas taught in a baraita: Michal, daughter of Kushi, King Saul, would don phylacteries, and the Sages did not protest against her behavior, as she was permitted to do so. And similarly, Jonah’s wife would undertake the Festival pilgrimage and the Sages did not protest against her practice. From the fact that the Sages did not protest against Michal’s donning phylacteries, it is apparent that these Sages hold that phylacteries is a positive mitzva not bound by time. There is an accepted principle that women are obligated in all positive mitzvot not bound by time. In both of these cases the woman did an optional act; Jonah's wife did not embark on the pilgrimage as an obligation, but that it was optional; here, too, with regard to phylacteries, it is optional.

(9) And it is practiced in every place and at all times by males, but not by females; because it is a positive commandment determined by time. And nonetheless, if they want to lay tefillin, we do not protest [against them] and there is reward for them; but not like the reward of a man - as the reward of someone who is commanded [something] and does [it] is not similar to the reward of someone who is not commanded [it] and does [it] (Kiddushin 31a). And in Tractate Eruvin 31a in the chapter [entitled] Hamotseh Tefillin, they, may their memory be blessed, said that Michal the daughter of Shaul would lay tefillin and the Sages did not protest [against her].\

(5) A woman must not put on man’s apparel, nor shall a man wear woman’s clothing; for whoever does these things is abhorrent to the LORD your God.

(4) Therefore, a woman who wants to elevate herself through mitzvot and asks whether she should wear tefilin should be instructed not to do so. If she nevertheless yearns to wear them in private, even though numerous authorities wrote that this is objectionable, one should not object, because there are opinions upon which she may rely. In general, whenever a practice has an authority on which to rely, one should not object to it.