Halakhah sobre Meguilá 2:13

However, Tosafot (ibid. and Arachin 3a s.v. La'atuyei) quote the opinion of the Ba'al Halachot Gedolot (Behag) that "a woman may only recite the Megillah on behalf of other women, but not on behalf of a man." As a source for this ruling, Tosafot cite a passage from the Tosefta (Megillah 2:4) which rules that an androginos³ This term refers to someone with both male and female features. His status is sometimes parallel to a male and sometimes parallel to a female (see Encyclopedia Talmudit 1:55-60).may not recite the Megillah on behalf of a man. Tosafot explain that this restriction stems from the partial female status of the androginos. Accordingly, if an androginos cannot recite the Megillah on behalf of a man, certainly a woman cannot. This view apparently understands that the Gemara in Masechet Megillah does not obligate a woman to read the Megillah; rather, she merely must hear it. The Rosh (Megillah 1:4) cites a passage from the Yerushalmi (Megillah 2:5) as proof for the opinion of the Behag. The passage records that both Rabi Yehoshua ben Levi and Rabi Yonah, father of Rabi Mana, would make sure to read the Megillah on behalf of the women of their families, because women are obligated to hear the Megillah.⁴ Much of the passage cited by the Rosh does not appear in our editions of the Yerushalmi.It is very significant to note that both Tosafot and the Rosh agree that, according to the Behag, a woman can read the Megillah on behalf of other women.

However, Tosafot (ibid. and Arachin 3a s.v. La'atuyei) quote the opinion of the Ba'al Halachot Gedolot (Behag) that "a woman may only recite the Megillah on behalf of other women, but not on behalf of a man." As a source for this ruling, Tosafot cite a passage from the Tosefta (Megillah 2:4) which rules that an androginos³ This term refers to someone with both male and female features. His status is sometimes parallel to a male and sometimes parallel to a female (see Encyclopedia Talmudit 1:55-60).may not recite the Megillah on behalf of a man. Tosafot explain that this restriction stems from the partial female status of the androginos. Accordingly, if an androginos cannot recite the Megillah on behalf of a man, certainly a woman cannot. This view apparently understands that the Gemara in Masechet Megillah does not obligate a woman to read the Megillah; rather, she merely must hear it. The Rosh (Megillah 1:4) cites a passage from the Yerushalmi (Megillah 2:5) as proof for the opinion of the Behag. The passage records that both Rabi Yehoshua ben Levi and Rabi Yonah, father of Rabi Mana, would make sure to read the Megillah on behalf of the women of their families, because women are obligated to hear the Megillah.⁴ Much of the passage cited by the Rosh does not appear in our editions of the Yerushalmi.It is very significant to note that both Tosafot and the Rosh agree that, according to the Behag, a woman can read the Megillah on behalf of other women.