{"id":8136,"date":"2016-02-02T00:02:49","date_gmt":"2016-02-01T22:02:49","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8136"},"modified":"2018-05-24T12:23:40","modified_gmt":"2018-05-24T09:23:40","slug":"03-02-02","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/03-02-02\/","title":{"rendered":"02. According to Most Poskim Women Are Obligated to Pray Sha\u0125arit and Min\u0125a"},"content":{"rendered":"

The Sages of the Mishna say that women are obligated in the mitzva of prayer (Berakhot<\/em> 20b). According to most poskim<\/em>, this mishna<\/em> means the prayers instituted by the Sages apply to men and women alike. Of the three daily prayers enacted by the Sages, Sha\u0125arit<\/em> and Min\u0125a<\/em> are obligatory and Ma\u2019ariv<\/em> is voluntary. However, as time went on, men accepted upon themselves to pray Ma\u2019ariv<\/em> as an obligation. Women, on the other hand, did not, and therefore, for them, Ma\u2019ariv<\/em> remains voluntary.<\/p>\n

It would seem, based on the rule that exempts women from positive time-bound mitzvot<\/em>, that women should be exempt from prayer, since the obligation to pray is dependent upon time \u2013 Sha\u0125arit<\/em> in the morning and Min\u0125a<\/em> in the afternoon. However, because the purpose of the Amida<\/em> is to request God\u2019s mercy, and women need to request mercy just like men, the Sages instituted the Amida<\/em> for men and women alike, and women are obligated to pray Sha\u0125arit<\/em> and Min\u0125a<\/em>.<\/p>\n

Women must also pray Sha\u0125arit<\/em> and Min\u0125a<\/em> on Shabbatot<\/em> and festivals. Even though the thirteen intermediate petitionary berakhot<\/em> of the weekday, which constitute the essence of the supplication for mercy, are not recited, the Shabbat and festival Amidot <\/em>nevertheless \u00a0include appeals for mercy like \u201ckadsheinu be-mitzvotekha ve-ten \u0125elkeinu be-Toratekha<\/em>\u2026\u201d (\u201cSanctify us with Your mitzvot<\/em> and grant us our share in Your Torah\u2026\u201d). 1<\/a><\/sup><\/p>\n

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  1. According to Ramban, who maintains that the mitzva of prayer is a rabbinic decree, everything instituted by the Sages regarding prayer applies to men and women alike, and that is the meaning behind the Mishna\u2019s statement in Berakhot 20b that women are obligated to pray. The Gemara explains that since women also need mercy, they are required to pray even though the obligation is time-bound. Likewise, Rashi, Rosh, and Ra\u2019ah maintain that women must pray because the purpose of prayer is to request mercy; hence, women are required to pray both Sha\u0125arit and Min\u0125a. MA 106:2 and MB 106:4 state that this is the opinion of most poskim. SAH 106:2 rules this way as well. (According to Rashi, there is the additional reason that women are exempt from time-bound positive Torah mitzvot but obligated in time-bound positive rabbinic enactments.)\n

    According to Rambam, who maintains that the mitzva of prayer is biblical, women are obligated, since the Torah does not specify a particular time for prayer. According to Rif and Rambam, there is a version of the Gemara which explains women\u2019s obligation to pray \u201cbecause it is a positive mitzva that is not time-bound.\u201d Based on this, many poskim have explained that women are obligated to recite one prayer, like the biblical command (see below, n. 2). In contrast, several prominent A\u0125aronim maintain that Rambam obligates women to pray both Sha\u0125arit and Min\u0125a, but that Ma\u2019ariv is voluntary. In their view, since the basis for the obligation of prayer is the same for both men and women, and the Sages established that the mitzva of prayer is fulfilled by reciting two obligatory prayers, women are also required to do so. See Maharam ben \u0124aviv in Kapot Temarim, Sha\u2019agat Aryeh \u00a714, Erekh Ha-shul\u0125an, Or Le-Tziyon 2:7:24, Yad Peshuta on MT, Laws of Prayer 1:1, and Ma\u0125azeh Eliyahu \u00a719. All these A\u0125aronim maintain that, in practice, women must pray Sha\u0125arit and Min\u0125a, since both Rambam and Ramban agree on this matter.<\/p>\n

    See Berur Halakha (Zilber) O\u0124 2:106, which states that many Rishonim agree with Rambam and maintain that prayer is a biblical commandment. Presumably, this contradicts what MB 106:4 states, namely, that according to most poskim women are obligated to pray both prayers. However, in keeping with what we have seen, many poskim maintain that even according to Rambam, women are obligated in both prayers. ↩<\/a><\/span><\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    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, Sha\u0125arit and Min\u0125a are obligatory and Ma\u2019ariv is voluntary. However, […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[106],"tags":[],"class_list":["post-8136","post","type-post","status-publish","format-standard","hentry","category-03-02"],"yoast_head":"\n02. 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