(ד) כיצד שוה(האננדרוגינוס) לאנשים ולנשים?
חייבים על מכתו ועל קללתו כאנשים וכנשים
וההורגו שוגג גולה ומזיד נהרג כאנשים ונשים
ויושבת עליו דם טמא ודם טהור כאנשים וכנשים
וחולק בקדשי קדשים כאנשים וכנשים ונוחל לכל הנחלות כאנשים וכנשים
ואם אמר הריני נזיר שזה איש ואשה הרי זה נזיר:
In what way's are those of androgynous gender treated (Halakhicly) like men, and in what ways like women?
They are liable for hitting or cursing there parents like male (children) and like female (children).
One who kills an androgynous person accidentally is exiled, and purposefully is executed.
One who gives birth to an androgynous baby, follows the rituals of purification, just like one who gives birth to a male or female baby.
An androgynous (Kohen) may eat sacred food of the provinces, just like male and female (Kohanim).
And if they declare themselves to be a Nazir, they are a Nazir like any other man or woman.
(א) ותקרבנה בנות צלפחד - כיון ששמעו בנות צלפחד שהארץ מתחלקת לשבטים ולא לנקבות, נתקבצו כולן זו על זו ליטול עצה. אמרו: לא כרחמי ב"ו רחמי המקום! ב"ו רחמיו על הזכרים יותר מן הנקבות, אבל מי שאמר והיה העולם אינו כן, אלא על הזכרים ועל הנקבות, רחמיו על הכל, שנאמר תהלים קמה טוב ה' לכל ורחמיו על כל מעשיו:
(1) (Bamidbar 27:1) "And there drew near the daughters of Tzelofchad": When the daughters of Tzelofchad heard that the land was to be apportioned to the (males in each) tribe and not to females, they gathered together to take counsel, saying: Not as the mercies of flesh and blood are the mercies of the L-rd. The mercies of flesh and blood are greater for males than for females. Not so the mercies of the One Who Spoke and Brought the World Into Being. The One's mercies are for males and females (equally). The One's mercies are for all! As it is written (Psalms 145:9) "The L-rd is good to all, and God's mercies are upon all of God's creations."
ת"ר הכל עולין למנין שבעה ואפילו קטן ואפילו אשה אבל אמרו חכמים אשה לא תקרא בתורה מפני כבוד צבור
§ The Sages taught in a Tosefta (Megilla 3:11): All people count toward the quorum of seven readers, even a minor and even a woman. However, the Sages said that a woman should not read the Torah, out of respect for the congregation.
In impromptu services held outside the synagogue, or in synagogues where there is consensus that a woman’s Torah reading does not violate community standards of dignity, women may be permitted to read the Torah (or at least portions of it) as well. The only serious objection to qeri’at ha-Torah by women is the one raised by the baraita, namely that women’s Torah reading violates kevod ha-tsibbur, and kevod ha-tsibbur should be regarded as a relative, waivable objection that is not universally applicable.
Many women have a sincere desire, a yearning, to take an active and spiritual role in the life of the community and its pursuits, and excluding them from the synagogue or from involvement in worship ceremonies is a cause of great distress…It thus seems clear that kevod ha-beriyot, individual dignity, must overcome kevod ha-tsibur, particularly when the concept of kevod ha-tsibur does not really pertain as it might have in ancient and medieval times.