4156 —ברכת בת שנולדה לתורה, לחופה ולמעשים טובים

B"H, 11 Adar, 5716.

Brooklyn.

Haraha"g vavac"h iy"a etc. Shaul David HaKohen

Shalom u'Vrachah!

In response to your letter from the 3rd of this month, "Marbin b'Simchah."

Regarding what you wrote about Torah study for girls, in reply to my mention of our custom based on our Sages in Berachos 17a to bless girls as well with Torah, marriage, and good deeds—this is from the Rebbe Rashab. It is well known how precise the words of our Sages are in general and especially those of the leaders of Israel when instructing the public. Seemingly, one should wonder why he specifically brought proof from Berachos and not from other Talmudic passages—especially those dealing with the merit of Torah.

This can be understood by first noting that according to all opinions women must know what actions they should or should not do—that is, all negative commandments and positive commandments where women are equated with men (see also Tur Shulchan Aruch Orach Chaim Siman 47 regarding women's obligation to know Torah and its commentaries; also see Hilchos Talmud Torah by the Alter Rebbe at the end of chapter 1: women are obligated to learn those laws they need to know). However, this learning is not a mitzvah of Torah study itself but rather preparation for fulfilling mitzvos. This can be found in several Talmudic passages—including those you mentioned in your letter about girls learning—but these do not provide proof for blessing a girl with "Torah, marriage, and good deeds," since "Torah" would be included under "good deeds," and there is no reason to emphasize Torah specifically. In contrast, the proof from Berachos—Nashi b'mai zakyan? B'akruyei etc., b'atnuyi etc., v'natrin etc. (Women—by what do they merit? By bringing their children to study Torah... by encouraging their husbands...)—shows their participation and merit in the mitzvah of Torah study itself. This supports blessing a girl with "Torah, marriage, and good deeds."

This also clarifies the language of the Alter Rebbe in Shulchan Aruch there and his Siddur: A woman is not obligated in Torah study etc., yet if she helps her son or husband she shares their reward; but if a woman studies Torah herself she is not commanded etc.; nevertheless women must learn those laws they need to know. See there.

According to this explanation your question is also resolved regarding how women can act as ritual slaughterers—they must learn these laws because such learning is permitted (and even obligatory) for women as above.

Regarding your note about our text for "Mi Sheberach" for a woman—to say "for all her limbs," along with your mention that "the cursers" equals twice 248 (hers and his), which some explain as excluding limbs that do not become impure—and your citation from Shu"t Elef Lecha Shlomo that we say 248 because a woman is only blessed through what her husband has: Our version makes sense because while curses are minimized as much as possible, blessings should be specified and increased as much as possible. As for what was written in that responsum—that a woman is only blessed through what her husband has—it needs clarification since she has additional limbs so there should also be an additional blessing.

Incidentally someone once asked me why we say "all her limbs" instead of 252; but the answer is simple: In Bechoros 45a there are several opinions about how many limbs a woman has; therefore we say "all her limbs" to include all views.

With honor and double blessings on the birth of your daughter—to raise her to Torah, marriage, and good deeds.

Summary

The Rebbe explains why we bless newborn girls with growth in Torah by referencing specific Talmudic sources that highlight women's merit through supporting Torah study. He emphasizes precision in blessings and inclusivity regarding women's spiritual roles.