Chapter 02: The Mitzva of Prayer for Women

01. A Brief Outline of Women’s Obligation

According to most poskim, women and men are equal regarding the obligation to pray, and therefore women are obligated to recite Shemoneh Esrei of Shaĥarit and Minĥa, while Ma’ariv remains voluntary. Others maintain that women are only obligated to recite the Amida (the term for the silent standing prayer, used interchangeably with “Shemoneh Esrei”), once a day, preferably Shaĥarit, so that the day begins with prayer. Still others maintain that women need only recite a brief prayer, and that Birkhot Ha-shaĥar and Birkhot Ha-Torah are sufficient to discharge this obligation.

Le-khatĥila, it is best for women to follow the opinion of most poskim and recite Shaĥarit and Minĥa every day. Still, a woman who only prays once fulfills her obligation, and in extenuating circumstances, just Birkhot Ha-Torah and Birkhot Ha-shaĥar suffice. A woman who is fully engrossed in caring for her children is permitted le-khatĥila to fulfill her obligation by reciting only Birkhot Ha-Torah and Birkhot Ha-shaĥar.

In any case, even a woman who prays Shemoneh Esrei must recite Birkhot Ha-Torah and Birkhot Ha-shaĥar (see below, 6:1 n. 1; 7:3 n. 3).

Some women are accustomed to recite the passages of the sacrificial offerings (Korbanot), and some poskim even say that women are required to recite the passage of the Tamid. Nevertheless, the halakha is that they are not obligated to do so (see below, ch. 15 n. 1).

Additionally, there are poskim who say that women must recite Pesukei De-zimra (verses, mainly from Tehilim, that praise God) in preparation for the Amida; however, in practice they are not required to recite them (see below, 15:4).

Women are exempt from the recitation of Shema and its berakhot, since these prayers are time-bound and women are exempt from positive time-bound mitzvot (see chapter 3). Nevertheless, a woman who recites these passages is praiseworthy. There is an opinion that women are obligated in the daytime and nighttime mitzvot of remembering the Exodus from Egypt, and according to this opinion it is best that they fulfill this mitzva by reciting Emet Ve-yatziv in Shaĥarit and Emet Ve-emuna in Ma’ariv. However, most poskim maintain that they are not obligated to do so. Although women are exempt from reciting Shema, it is good for every woman to recite the first two verses, “Shema Yisrael” and “Barukh Shem,” daily, so that she accepts upon herself the yoke of heaven (see below, 16:1).

Women are exempt from the recitation of all the prayers of supplication and the passages recited after the Amida.

Women must say the bedtime Shema and recite the Ha-mapil blessing (as explained below, chapter 19 n. 1).

Women are exempt from praying Musaf of Shabbat, festivals, and Rosh Ĥodesh. Some poskim say that just as women must pray Shaĥarit and Minĥa, so too they must pray Musaf, and although, le-khatĥila, it is proper to follow their opinion, the opinion of most poskim prevails, and women are exempt from Musaf. Regarding the recitation of Hallel, all opinions agree that women are exempt (see below, section 9).

Some poskim maintain that women have an obligation to fulfill the mitzva of Torah reading on Shabbat; however, in practice, the halakha follows most poskim who maintain that women are exempt from hearing the Shabbat Torah reading (below, section 10).

02. According to Most Poskim Women Are Obligated to Pray Shaĥarit and Minĥa

The Sages of the Mishna say that women are obligated in the mitzva of prayer (Berakhot 20b). According to most poskim, this mishna means the prayers instituted by the Sages apply to men and women alike. Of the three daily prayers enacted by the Sages, Shaĥarit and Minĥa are obligatory and Ma’ariv is voluntary. However, as time went on, men accepted upon themselves to pray Ma’ariv as an obligation. Women, on the other hand, did not, and therefore, for them, Ma’ariv remains voluntary.

It would seem, based on the rule that exempts women from positive time-bound mitzvot, that women should be exempt from prayer, since the obligation to pray is dependent upon time – Shaĥarit in the morning and Minĥa in the afternoon. However, because the purpose of the Amida is to request God’s mercy, and women need to request mercy just like men, the Sages instituted the Amida for men and women alike, and women are obligated to pray Shaĥarit and Minĥa.

Women must also pray Shaĥarit and Minĥa on Shabbatot and festivals. Even though the thirteen intermediate petitionary berakhot of the weekday, which constitute the essence of the supplication for mercy, are not recited, the Shabbat and festival Amidot nevertheless  include appeals for mercy like “kadsheinu be-mitzvotekha ve-ten ĥelkeinu be-Toratekha…” (“Sanctify us with Your mitzvot and grant us our share in Your Torah…”). ¹

03. The Poskim Who Maintain that Women Are Obligated to Pray One Daily Prayer

Some poskim say that according to Rambam, women are only obligated to pray once daily because in Rambam’s opinion, the mitzva of prayer is rooted in the biblical commandment to turn to God in prayer daily. Since this mitzva is not dependent on time, women are obligated to fulfill it. Women are only exempt from time-bound positive mitzvot, but are required to fulfill mitzvot that are independent of time. Although every day brings with it a new mitzva to pray, nevertheless, prayer is not considered a time-bound mitzva as all days are equal, without exception for festivals, Shabbat, and weekdays. Additionally, within the 24-hour period itself, the Torah did not fix a specific time for prayer; hence the biblical commandment to pray is a daily mitzva that is not dependent on time.

It follows, then, that the rabbinic enactment that men pray three times daily does not apply to women; rather, women are biblically obligated to pray only one prayer daily. However, since the Sages established a fixed prayer formula, women must fulfill their biblical commandment to pray by reciting the Shemoneh Esrei instituted by the Sages. Additionally, since the Sages set fixed times for prayer, women must pray during one of those times, be it during the time for Shaĥarit, Minĥa, or Ma’ariv. ¹

04. The Poskim Who Maintain that Women Fulfill Their Obligation with Birkhot Ha-shaĥar and Birkhot Ha-Torah

There are lenient poskim who maintain that according to Rambam’s opinion women are only bound by the biblical command, that is, they are required to recite some sort of prayer every day. They fulfill this mitzva with any petition to God. Therefore, when the Sages instituted the recitation of three prayers in the specific wording of eighteen berakhot, the enactment applied to men but not to women.

Some poskim question how is it possible to fulfill one’s obligation with any sort of petition, for according to Rambam (MT, Laws of Prayer 1:2) even the sequence of the prayers is biblically mandated; one must begin by praising God, then beseechingly and imploringly make requests, and conclude by giving praise and thanks to God. This indicates that when the prayer is not recited in this order, one’s obligation is not fulfilled. So how is it possible for women to fulfill their biblical obligation with any kind of request (Pri Megadim, Magen Giborim)? A few Aĥaronim explain that women may fulfill their obligation of prayer by reciting Birkhot Ha-Torah and Birkhot Ha-shaĥar, for Birkhot Ha-Torah open with praise, “Blessed are You, Lord our God, King of the universe, Who has sanctified us with His mitzvot,” continue with words of request, “Please Lord, our God, make pleasant the words of Your Torah in our mouths…and may we and our offspring…know Your Name and study Your Torah…,” and end with thanksgiving, “Blessed are You, Lord our God, King of the universe, Who selected us from among all the nations and gave us His Torah.”

The same is true of Birkhot Ha-shaĥar. In all of the blessings there is praise, followed by request in Ha-ma’avir Sheina, “May it be Your will…that You accustom us to [study] Your Torah and attach us to Your mitzvot, and do not bring to error…,” and at the conclusion, thanks, “Blessed are you God, Who bestows beneficial kindnesses upon His people Israel.” ¹

05. The Practical Halakha

Le- khatĥila it is best for women to recite the Amida of both Shaĥarit and Minĥa every day. If they pray only once a day, they have fulfilled their obligation. Even though, according to most poskim, women are obligated to pray both Shaĥarit and Minĥa, since this is a rabbinic ruling, women who wish to act leniently are permitted le-khatĥila to rely upon the poskim who maintain that women must pray only one daily prayer. It is best that the one prayer recited be Shaĥarit, so that one begins the day with prayer. A woman who missed Shaĥarit may recite Minĥa, and be-di’avad, if she missed Minĥa, she may pray Ma’ariv.

Women accustomed to recite only Birkhot Ha-shaĥar and Birkhot Ha-Torah have on whom to rely if necessary; however this is not proper practice, because according to the vast majority of poskim, women have an obligation to pray the Amida at least once a day.

06. Women Occupied with the Care of Their Children

Women who are busy tending to their young children and occupied with managing the household are permitted le-khatĥila to fulfill the mitzva of prayer by reciting only Birkhot Ha-shaĥar and Birkhot Ha-Torah. As we learned (section 4 above), some poskim maintain that in principle women can fulfill the obligation of prayer with Birkhot Ha-shaĥar and Birkhot Ha-Torah. Although under normal circumstances it is not proper to rely on this opinion, nonetheless women who are taking care of their children are permitted le-khatĥila to fulfill their obligation with Birkhot Ha-shaĥar and Birkhot Ha-Torah. Similarly R. Aryeh Leib, the son of R. Yisrael Meir Kagan (the Ĥafetz Ĥayim), attests that his mother hardly prayed at all in the years that her children were under her care. She said that her husband told her that she is exempt from prayer because she is busy raising her children. ¹.” Still, it is possible that women follow the principle of the law, for since during the years in which they are busy tending to their children they are greatly hassled, much more than one who has just returned from a trip. Therefore they do not customarily pray the Amida. See similarly Responsa Maĥazeh Eliyahu 20:5 in the name of Ĥazon Ish. Moreover, there is a rule that one who is engaged in the performance of one mitzva is exempt from the performance of another mitzva, and a woman who is caring for her children is engrossed in the continuous mitzva of ĥesed (loving-kindness). Therefore she is exempt from the mitzva of prayer which requires the effort of concentration. (This is according to Ran, as cited in BHL 38:8, s.v. “Im Tzarikh,” that even if one could exert himself and succeed in fulfilling two mitzvot simultaneously, the Torah does not compel one who is engaged in the performance of one mitzva to perform the other mitzva as well.)

We have already seen (section 4) that women fulfill their obligation of prayer by reciting Birkhot Ha-Torah and Birkhot Ha-shaĥar, for those berakhot incorporate praise, request, and thanksgiving. Additionally, berakhot do not demand as much kavana as the Amida, in which one stands before the King of kings. Hence, one’s preoccupations do not significantly prevent one from reciting Birkhot Ha-Torah and Birkhot Ha-shaĥar, and therefore all women must accustom themselves to recite them every day. ]

Even if a woman raising her children decides to go to work out of the need to help support the family financially, or sends her children to daycare, nursery, kindergarten, and school, and remains home to organize the house and rest a bit, since overall she is tired and busy with the care of her children, she may fulfill the obligation of prayer by only reciting Birkhot Ha-shaĥar and Birkhot Ha-Torah. If it is possible for her to have kavana in the Amida, it is better that she prays the Amida. Every woman may determine for herself if the burden of caring for her children is so stressful that she cannot pray Shemoneh Esrei. If this decision is too difficult for her to make by herself, she may consult a rabbi or rabbanit.

However, it is not proper for a woman who goes to work, not out of financial necessity, but because she has leisure time, to rely upon the lenient opinion. Instead, she should be strict to pray Shemoneh Esrei every day, in addition to Birkhot Ha-Torah and Birkhot Ha-shaĥar. ²

A woman, who, while caring for her children, prayed only a brief daily prayer must take care to resume praying Shemoneh Esrei every day once her children are grown and the burden of caring for the house has diminished.

07. The Rules Governing Which Mitzvot are Incumbent upon Women

As a rule, women and men are equally obligated to perform the mitzvot, with the exception of time-bound positive mitzvot, from most of which women are exempt, as the Sages say in the Mishna (Kiddushin 29a), “Concerning all positive time-bound mitzvot, men are obligated and women are exempt.”

The following are positive, time-determined mitzvot from which women are exempt: 1) The recitation of Shema each day and night (including the mitzva to remember the Exodus from Egypt, see below, 16:3); 2) tefillin of the head; 3) tefillin of the arm; 4) tzitzit; 5) sukka; 6) lulav; 7) shofar; and 8) counting the Omer. ¹

There are other positive time-bound mitzvot that are incumbent upon women: 1) Eating matza on Pesaĥ night (Pesaĥim 43b); 2) rejoicing on the holidays (Pesaĥim 109a); 3) sanctifying Shabbat (by making kiddush; Berakhot 20b); and 4) affliction on Yom Kippur (Sukka 28b).

According to most poskim, women are exempt from rabbinic time-bound mitzvot as well, for all laws enacted by the Sages were established to resemble biblical laws. Therefore, women are exempt from the recitation of Hallel on Rosh Ĥodesh. On the other hand, some poskim maintain that women must fulfill the rabbinic time-bound mitzvot. Nonetheless, everyone agrees that mitzvot that were instituted by the Sages as a result of a miraculous event are obligatory for women, for they too participated in the same miracle. These mitzvot are: 1) Four cups of wine on the night of the Seder; 2) reading Megilat Esther on Purim; and 3) lighting Ĥanuka candles. ²

However, concerning all other mitzvot, there is no difference between men and women, and as explained later in that mishna (Kiddushin 29a), “All positive mitzvot that are not time-bound – both men and women must fulfill.” A few examples include: affixing a mezuza to one’s doorpost, tithing terumot and ma’asrot, and giving loans and tzedaka.

Further, the Sages say there: “Regarding all negative mitzvot, whether they are time-bound or not time-bound, both women and men are obligated.” For example, women are commanded just like men to heed the prohibition of ĥametz on Pesaĥ and of eating and drinking on Yom Kippur. Despite the fact that these prohibitions are dependent on time, women’s obligation is the same as men’s because they are negative mitzvot (mitzvot “lo ta’aseh”).

Some mitzvot lo ta’aseh pertain solely to men: bal takif (the prohibition against cutting the hair from the corner of one’s head), bal tashĥit (the prohibition against destroying the corners of one’s beard), and the prohibition on kohanim coming into contact with corpses (Kiddushin ad loc.). ³

In the next chapter, we will explain the reason for the difference between men and women concerning positive time-bound mitzvot.

08. Are Women Permitted to Recite Blessings on Time-Bound Mitzvot?

A woman who wishes to voluntarily fulfill the positive time-bound mitzvot receives reward for doing so, although it is not the same as a man’s reward. As R. Ĥanina states, “Greater is the [reward for] one who is commanded to do and does than one who is not commanded and does” (Kiddushin 31a). Ritva explains that the reason for this is that one who is commanded to perform a mitzva encounters the resistance of his; therefore his reward is greater, as the Sages say, “lefum tza’ara agra” (according to the torment is the reward) (m. Avot 5:23).

However, the Rishonim disagree about whether a woman may recite a berakha on positive time-bound mitzvot. According to Rambam and several other Rishonim, women are forbidden to do so, for included in the berakha are the words, “Who has sanctified us in His mitzvot and commanded us” (“asher kideshanu be-mitzvotav ve-tzivanu”). How can women say “commanded us” (“ve-tzivanu”) when they were not commanded? Would this not be a needles berakha (berakha le-vatala)? SA 589:6 rules against reciting a berakha, and this is the widespread practice among Sephardim.

However, according to Rabbeinu Tam and most Rishonim, women may recite berakhot on positive time-bound mitzvot, for indeed, to a certain extent, those mitzvot pertain to them as well, as evidenced by the fact that they receive reward for fulfilling them. Regarding the phrasing of the berakha, there is no concern, because the word in the berakha is not “ve-tzivani (“commanded me,” in the singular), rather “ve-tzivanu” (“commanded us,” in the plural), referring to the entire Jewish people, of which women are part. They may therefore praise and thank God for sanctifying Israel through this mitzva. Rema rules accordingly, and this is the practice among Ashkenazim. ¹

Time-dependent berakhot of praise and thanksgiving, like the berakhot of Pesukei De-zimra and Birkhot Keri’at Shema, may even be recited by Sephardic women, since they do not contain the word “ve-tzivanu,” and indeed there is a mitzva for them to recite these berakhot. Nevertheless, R. Ovadia Yosef maintains that according to Sephardic custom women are not permitted to recite these berakhot because they are exempt from the recitation of those passages of prayer. He therefore asserts that in schools where both Ashkenazic and Sephardic girls study, it is the teachers’ obligation to instruct the Sephardic girls not to recite the conclusion of Birkhot Pesukei De-zimra and Birkhot Keri’at Shema. Still, the opinion of many poskim is that even according to the Sephardic custom it is permissible and even a mitzva for women to recite the Pesukei De-zimra blessings and Birkhot Keri’at Shema since they are berakhot of praise and thanksgiving. This is the common practice, so teachers need not instruct Sephardic girls to practice differently than their Ashkenazic peers, especially when such a thing will lead to confusion in the classroom. ²

09. Musaf and Hallel

It is a biblical commandment to bring additional communal korbanot (sacrificial offerings) on specific special occasions to honor the sanctity of those times. These offerings are called “musafim” (additions). To correspond to these offerings, the Sages instituted the recitation of the Musaf prayer on those days: Shabbat, Rosh Ĥodesh, festivals, and Ĥol Ha-mo’ed.

The poskim disagree about whether women must pray Musaf. Some say that since in Musaf a request for mercy is made, it is therefore similar to the other obligatory prayers, which are obligatory for women as well according to Ramban. Furthermore, since these prayers were instituted in honor of the sanctity of the day, just like women are commanded to say kiddush on Shabbat, so too they must pray Musaf (Magen Giborim). Others say that because the Musaf prayer is time-dependent, women are exempt (Tzlaĥ). In practice, because this is a rabbinic mitzva, the halakha follows the lenient opinion, and women are not obligated to pray Musaf, although one who wishes to may do so and it is to her credit. On Rosh Hashana and Yom Kippur, it is proper that every woman prays Musaf, since the primary request for mercy on the Days of Awe is made in the Musaf prayer. ¹

The Sages instituted the recitation of Hallel for men on holidays and on Ĥanuka. It is also customary to recite Hallel on Rosh Ĥodesh. Because the recitation of Hallel is dependent on time, women are exempt, although one who wishes to recite it is praised. As noted, Sephardic women do not make a berakha on the Hallel, whereas Ashkenazic women do. ²

10. Torah Reading

All agree that women are exempt from Torah reading on weekdays and holidays; however, on Shabbat, according to MA 282:6, women must hear the Torah reading, for the Sages instituted that the whole Torah must be heard through the course of the year. Nevertheless, according to the overwhelming majority of poskim, women are exempt from Torah reading on Shabbat, since this is a time-dependent mitzva. This is indeed the practical halakha. Still, if she is able, it is good that a woman hear the Torah reading on Shabbat, since all poskim agree that although she is exempt, if she hears it, she fulfills a mitzva and receives credit for it. ¹ (The disagreement about whether a woman must hear Parshat Zakhor will be addressed in 23:5 below.)

During hagbaha (the lifting of the Torah) it is a mitzva for both men and women to see the script, bow, and recite “Ve-zot ha-Torah…” (“This is the Torah…”) (SA 144:2). Some women are accustomed to acting stringently and refrain from looking at the Torah scroll when menstruating, while others are lenient. Those who wish to be lenient are permitted, since technically there is no prohibition against this. ²