Halakhah sobre Meguilá 1:4

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.

According to the vast majority of poskim, a woman may read on behalf of other women. Some say that a woman cannot fulfill the obligation on behalf of many women, since megilla reading has a status similar to Torah reading, and just as a woman does not read from the Torah, so too she does not read the megilla for many women. Some poskim say that when the megilla is read for women no berakha is recited (Ben Ish Ḥai, year 1, Teztaveh 1; Kaf Ha-ḥayim 689:19). However, halakhic practice follows the overwhelming majority of poskim who maintain that a woman may read on behalf of other women and that if the group is comprised of ten women, the reader recites the berakha of “Ha-rav et riveinu” (“Who fights our battles”) after the megilla. However, le-khatḥila, it is preferable that women hear the Megilla read by a man,  to satisfy all opinions. Ideally, women would hear the megilla in the synagogue with men, since “In a multitude of people is a King’s glory.”³Korban Netanel (on Rosh, Megilla 1:4:m) innovatively suggests that a woman may not read on behalf of many women. This is cited in SHT 689:15. However, it seems that the intent is to be stringent le-khatḥila, because SHT 16 states that the dominant opinion is that women and men have an equal obligation. Halikhot Beitah (Petaḥ Ha-bayit 25; also cited in Halikhot Shlomo 19 n. 4) states that R. Shlomo Zalman Auerbach questions Korban Netanel’s explanation and concludes that halakhic practice follows R. Tikochinsky, who rules in Lu’aḥ Eretz Yisrael that a woman may read on behalf of many women. The reason for the opinion that no berakha is recited on a reading for women is concern for the position that no berakha is recited when reading for an individual, and women collectively are considered to be like an individual (Kaf Ha-ḥayim 689:19). The opinion of most poskim is that there is no need to be concerned for this at all. See Peninei Halakha: Zemanim 15:7 and n. 8.