Chapter 46: Women Davening[1]
- Are women obligated in Davening?[2]
Women are obligated to pray to G-d in a time of need just like men. Likewise, according to all opinions, women are obligated to pray to G-d at least once a day. However, it is disputed amongst the Poskim as to whether women are obligated to Daven Shemoneh Esrei of Shacharis and Mincha. Practically, the main ruling follows the opinion which holds that women are obligated to Daven Shemoneh Esrei of Shacharis and Mincha on a daily basis. However, according to all opinions, they are exempt from Davening Maariv Shemoneh Esrei. This law is only in reference to the prayer of Shemoneh Esrei, however, whether women are obligated or exempt from the other prayers which are added to Shacharis, such as Pesukei Dezimra and Shema and its blessings, will be explained each by their corresponding Halacha.
The sections of prayer
2. Shacharis:
Initially, if she has the time, a woman is to recite all of the sections of the Shacharis prayer just like a man, from Birchas Hashachar until Aleinu.[3] Below we will discuss the sections that are required to be recited from a letter of the law versus the sections that she may skip in a time of need.
- Birchas Hashachar:[4]
Women are obligated to recite Birchas Hashachar.
How are women to pronounce the word; Modeh or Modah? There are those who say that women should say “Modah” rather than Modeh. Practically one should follow the custom of their community.
Sheasani Kiritzono: Women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will” [in the place of the blessing of “Shelo Asani Isha”]. [See below regarding the Chabad custom in his matter. According to all it is completely forbidden for a woman to say Shelo Asani Isha. ]
Is it the Chabad custom for women to recite the blessing of “Sheasani Kiritzono”? The widespread custom amongst Chabad women is not to say the blessing of Sheasani Kiritzono, and hence there is no blessing said in the place of “Shelo Asani Isha“. However, there are some Chabad women of elder Chabad lineage who are accustomed to say the blessing of Sheasani Keritzono based on a tradition that they received.
Shelo Asani Shifcha: Some women have the custom to recite the blessing of Shelo Asani Shifcha in place of Shelo Asani Aved. [This is not the widespread Chabad custom, however there are some that say it.]
Shelo Asani Goyah: Some women have the custom to recite the blessing of Shelo Asani Goyah in place of Shelo Asani Goy. [This is not the widespread Chabad custom.]
Shelo Asani Biheima: Some have the custom to recite the blessing of Shelo Asani Biheima. This is not the accepted custom.
- Birchas Hatorah:[5]
Women are obligated to recite Birchas Hatorah.
C. Karbanos:[6]
Initially, it is proper for women to recite all of the paragraphs and Karbanos which are recited prior to Pesukei Dezimra, just like a man. However, they are not obligated to do so, with exception to the Tamid paragraph which even women must recite.
Tamid:[7] Women are obligated to recite the Tamid paragraph just like men.
D. Pesukei Dezimra [i.e. Hodu-Yishtabach]:[8]
The dispute: Some Poskim rule that women are obligated to recite Pesukei Dezimra just like men. Other Poskim rule that women are exempt from reciting Pesukei Dezimra , although are nevertheless allowed to do so if they wish, and they may choose to say even the opening and closing blessings of Baruch Sheamar and Yishtabach. The above applies for Ashkenazi women, and according to many Poskim , also for Sephardi women. Some Poskim , however, rule that since women are exempt from reciting Pesukei Dezimra, therefore, it is forbidden for women of Sephardic origin to recite the blessings of Baruch Sheamar and Yishtabach.
Practical directive: Practically, Admur rules like the middle opinion that the saying of Pesukei Dezimra is not obligatory for women. Nevertheless, it is a widespread custom amongst women of both Ashkenazi and Sephardic Jewry to initially recite the entire Pesukei Dezimra, just as a man, and so should initially be done. However, a woman who is pressed for time, such as a busy mother, may skip Pesukei Dezimra. Regarding the Sephardic custom: Some Sephardim follow the latter opinion and therefore the women do not recite Baruch Sheamar and Yishtabach with Hashem’s name upon reciting Pesukei Dezimra. Others however follow the middle opinion, and allow women to recite these blessings just like a man. Practically, whatever she chooses has upon what to rely, and she may continue with whatever custom she was brought up with.
E. Shema:[9]
Women are exempt from reading the Shema, although are nonetheless to read the first verse of Shema to accept upon themselves the yoke of heaven. If they wish, they may recite the Shema with its blessings and so is the initial custom.
F. Birchas Shema:[10]
Women are exempt from reciting the before blessings of Shema, although are obligated to recite the blessing of Emes Veyatziv, until Goal Yisrael, which is recited after the Shema in order to remember the exodus which is a Biblical obligation. If they wish, they may recite the Shema with all of its blessings and so is the initial custom.
G. Lismoch Geula Letfila:[11]
Women are obligated to be Someich Geula Letfila, and begin Shemoneh Esrei immediately after completing the blessing of Goal Yisrael and not make an interval at all.
H. Shemoneh Esrei:[12]
Some Poskim rule that daily prayer, irrelevant of time or dialect or amount, is a Biblical obligation [even if one is not in need]. Accordingly, women are Biblically obligated to pray daily. Nevertheless, precisely due to this opinion, majority of women are not accustomed to Daven Shemoneh Esrei by Shacharis and Mincha on a constant daily basis and rather they suffice with saying a request from Hashem of their choosing immediately upon awakening in the morning, in proximity to the daily washing. It is possible according to this viewpoint that the Sages never obligated them to pray the set prayers of Shacharis and Mincha. However, other Poskim rule there is no Biblical obligation to Daven each day and rather the main Mitzvah of prayer is a Rabbinical obligation, having been established by the Anshei Kneses Hagedola. Now, they established for one to say 18 blessings in the correct order, and that it is obligatory to say it in the morning and by Mincha, and voluntary to say it by night. Accordingly, women are obligated to Daven daily Shemoneh Esrei of Shacharis and Mincha. Practically, the main ruling follows the latter opinion [and women are obligated to Daven daily Shemoneh Esrei of Shacharis and Mincha]. However, they are exempt from Davening Maariv.
Jumping up three times after taking three steps back up by the end of Shemoneh Esrei: Some people, especially women, bounce their feet up three times [like we do by Kedusha] after they finish Davening Shemoneh Esrei, after they finish going back up the three steps. There is no known source for this custom and it is also certainly not the universal custom of world Jewry. Those who desire to stop doing so after now discovering that there is no real source for this custom, and initially started doing it thinking that it is an obligation, may now stop doing so and are not required to perform Hataras Nedarim.
I. Tachanun:[13]
The Poskim do not record the practice of women regarding the recital of Tachanun. Practically, it is not customary of women to recite Tachanun. Those women who do say it are to omit the 13 attributes of mercy which may only be recited together with a Minyan.
J. Aleinu spitting:
It is not customary for women to spit during Aleinu.
K. Sheish Zechiros:[14]
Women are obligated to remember the exodus daily just like men. [Accordingly, seemingly they are obligated to remember all the six remembrances just like men being that it is not a time-dependent mitzvah, and so explicitly write some Poskim[15] that women are obligated to remember daily the giving the Torah. Practically, it is proper for women to recite the six remembrances just like men.]
3. Mincha:[16]
According to all opinions, women are obligated to pray to G-d at least once a day. However, it is disputed amongst the Poskim as to whether women are obligated to Daven Shemoneh Esrei of Shacharis and Mincha. Practically, the main ruling follows the opinion which holds that women are obligated to Daven Shemoneh Esrei of both Shacharis and Mincha on a daily basis.
4. Maariv:[17]
Shemoneh Esrei: Women are exempt from Maariv Shemoneh Esrei, which is in any event a voluntary prayer which although became accepted by man as an obligation, was never accepted by women to be recited, and indeed most women are not accustomed to say it.
Shema: Women are exempt from the saying of the evening Shema.
Birchas Shema: Women are exempt from the saying the blessings of the evening Shema. However, according to some opinions[18], women are obligated in reciting the paragraph of Vayomer and the blessing of Emes Vaemuna until after Goal Yisrael and the paragraph of Hashkiveinu in order to fulfill their obligation of remembering the Exodus daily both by night and day.
Maariv Motzei Shabbos:[19] Women are not obligated to Daven Maariv on Motzei Shabbos, as is the law regarding Maariv of every night.
5. Hallel:[20]
Women are exempt from reciting Hallel, whether on Rosh Chodesh or Yom Tov or Chanukah, with exception to the Hallel of the Seder night of which women are obligated. Nevertheless, women are permitted to recite it if they so choose. They may recite it even with a blessing.
6. Musaf:[21]
It is debated amongst the Poskim if women are obligated to Daven Musaf. Practically, it is customary of many women to Daven Musaf, although those women who do not Daven Musaf certainly have upon whom to rely.
7. Kerias Shema Sheal Hamita:
Women are to recite the bedtime Shema before going to sleep and recite the blessing of the Hamapil. [This is with exception to the Yehi Ratzon of the four capital punishments, which they do not say.]
- Kiddush Levana:
Women are exempt from reciting Kiddush Levana. Furthermore, women are not to recite it even though they are generally allowed to fulfill Mitzvos that they are exempt from.
9. Zeman Tefila:[22]
Women are required to Daven Shemoneh Esrei of Shacharis within the time of Zman Tefila just like men.
- Joining a Minyan:[23]
Women do not join a Minyan.
11. Language of prayer:[24]
Some women are accustomed to Daven Shemoneh Esrei [and other parts of Davening] in languages other than Lashon Hakodesh [i.e. Yiddish], even though they are obligated in Shemoneh Esrei just like men. These women rely on the second opinion mentioned above.
- Erva-Laws of Erva that apply towards women:[25]
It is Biblically forbidden for one to pray or learn Torah within sight of human genitals. This prohibition applies to both men and women.
Gender-Male versus female: The prohibition against seeing the genitals while praying or studying Torah applies to both men and women, and to the genitals of both men and women. Hence, it is forbidden for a man to learn Torah or pray if he’s in view of either a man’s genitals or a woman’s genitals, and it is forbidden for a woman to learn Torah or pray if she is in view of either a man’s genitals or a woman’s genitals.
Uncovered Erva: A woman who is standing may not Daven or learn Torah with uncovered genitals. If, however, she is sitting, it is permitted for her to learn and Daven.
Liba Roah Es Haerva-May a woman’s heart see her Ervah? Some say women do not need a separation between their heart and genitals. Accordingly, a woman may Daven or learn Torah if she is wearing a robe or sheet over her body, even if she is not wearing any undergarments.
Another women’s body: It is permitted for a woman to Daven and learn Torah in view of the unclothed body of another woman, so long as she does not have view of her genitals, such as if the woman is sitting. Some Poskim, however, rule that a woman may not learn Torah or pray in the presence of another woman who is naked, even if the woman is sitting. Practically, the main opinion follows the lenient approach. If the woman is standing, then according to all it is forbidden for her to pray or learn Torah.
- Tzoa:[26]
It is Biblically forbidden for one to pray, say the Shema, or learn Torah, within the sight, or close proximity, of feces [i.e. Tzoa]. This applies to both men and women.
_______________________________________________________________[1] Isheiy Yisrael Chapter 7; Tefila Kehilchasa chapter 1
[2] See Admur 106:2; Kaf Hachaim 106; Piskeiy Teshuvos 106; Tefila Kehilchasa 1:8-35
[3] Kaf Hachaim 70:1
[4] Setimas Kol Haposkim; Conclusion of M”B 70:2 that so is implied from Setimas Haposkim in 46:6 regarding that women say Sheasani Keritzono
[5] Admur 47:10; Michaber 47:14 in name of Igur; M”A 47:14; See Biur Halacha 47:14 “Nashim”; Likutei Sichos 14 p.48
[6] See Admur 47:10; Kaf Hachaim 70:1
[7] See Admur 47:10; Kaf Hachaim 70:1
[8] See Admur 70:1; Piskeiy Teshuvos 70:1
[9] See Admur 70:1-5; 106:2; Kaf Hachaim 70; Piskeiy Teshuvos 70; Tefila Kehilchasa 1:8-35
[10] See Admur 70:1; Piskeiy Teshuvos 70:1
[11] Admur 70:1
[12] Admur 106:2
[13] Michzei Eliyahu 20; Halichos Bas Yisrael 2:12; Piskeiy Teshuvos 131:1; Rav M.S. Ashkenazi Za”l
[14] Admur 70:1; M”A 70:1; M”B 70:2; Siddur Beis Oved; See Kaf Hachaim 70:1
[15] Siddur Yitav Lev; Sefer Shemen Sasson Likkutim p. 149
[16] See Admur 106:1-4 and 70:1-5; Kaf Hachaim 70 and 106; Piskeiy Teshuvos 70 and 106; Tefila Kehilchasa 1:8-35
[17] See Admur 106:1-4 and 70:1-5; Kaf Hachaim 70 and 106; Piskeiy Teshuvos 70 and 106; Tefila Kehilchasa 1:8-35
[18] See Admur 70:1; M”B 70:2; Kaf Hachaim 70:1; Piskeiy Teshuvah 70:1;
[19] Admur 106:2; 299:18; See Piskeiy Teshuvos 299:16
[20] Admur 106:2; 479:7; M”A 422:5; Mishnah Sukkah 38a; Tosafus Brachos 20b; Kesher Gudal 23:7; Kaf Hachaim 422:28
[21] See M”B 106:4; Kaf Hachaim 286:7
[22] Tehila Ledavid 58 that women may not say Birchas Shema after the 4th hour; Rav SZ”A in Halichos Shlomo 8:42; Sefer Yisrael Vihazmanim 1:88; Mishneh Halachos 11:75 in name of Igeres Hateshuvah of Rabbeinu Yonah 160; Maaseh Ish in name of Chazon Ish; Piskeiy Teshuvos 70:1; 106:1 footnotes 18-20; Chovas Hatefila p. 444; Rav Mordechai Ashkenazi z”l; Rav Yaakov Yosef Z”L; Lenient opinions: Ashel Avraham Butchach 70 [although he rules, unlike Admur, that women are exempt from prayer]; Mishneh Halachos 11:75
[23] See Admur 55:5; Ketzos Hashulchan 15:1
[24] See Admur 101:5, 62:2, 124:2, 185:2; Michaber 101:4; Piskeiy Teshuvos 101; Tefila Kehilchasa 4:20-25; Ishei Yisrael 11:99
[25] See Admur 73; 74:5; 75:2; Ketzos Hashulchan 9:9
[26] See Admur 74:1; 79:1-2; 87:4; Ketzos Hashulchan 10:1
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