Women and Prayer

 

1. WOMEN AND THE KITZUR SHULCHAN ARUKH

 

In the Europe of the Kitzur Shulchan Arukh, women were not among the target audience of Hebrew halakha books.  Simple guides similar to the extensive halakhic "how-to" library which exists today in English (see the Introduction) were written for them in Yiddish.  Hence, the Kitzur does not necessarily address how the mitzvot pertain to women.  In general, I endeavor here to discuss halakhot which from a woman's point of view are "missing" from the Kitzur.  In this section, I will relate to women's obligation in prayer and, in addition, will suggest a general approach to the difference between the halakhic obligations of men and women.

 

2. WOMEN AND POSITIVE TIME-BOUND MITZVOT

 

The basic rule regarding women and mitzvot is that they share the same level of obligation as in all prohibitions and in all positive commandments which are not limited to a particular time.  But positive commandments which are limited to a particular time are not incumbent on women.  For example, the commandment of tzitzit applies only during the daytime and therefore does not apply to women.  Similarly, they are exempt from the commandment to sit in the sukka which applies only during the week of the festival of Sukkot, and the mitzva of tefillin, because they are not worn on Shabbat and Yom Tov.

 

However, women do have some level of obligation in these commandments, and it is customary for them to perform holiday obligations such as shofar, eating in the sukka, and lulav.  Women may even make the blessing "Who has sanctified us with His commandments and commanded us" - when performing these mitzvot.

 

Let us try and understand this intermediate level of obligation applicable to women in time-bound positive commandments.

 

All commandments have a dual aspect - an inherent and a demonstrative aspect.  Performing any mitzva, or any good deed, achieves the desired result of that act.  But in addition, performance of a mitzva testifies to our identification with the goal that this mitzva achieves and to our connection to mitzvot in general.  This testimony may be to others, or even to ourselves - to remind ourselves of our commitment.  To some extent, we are doing mitzvot "in order to prove something."

 

We have suggested (siman 18) that the fixed times for prayer amount to a special demonstration of discipline - I am being summoned RIGHT NOW by the Boss.  Perhaps we can extend this idea by suggesting that time-bound positive mitzvot are IN GENERAL characterized by a particularly demonstrative aspect.

 

Tefillin are referred to in the Torah as "a sign" (1); we take the lulav and sit in the sukka "so that the children of Israel should know" (2) of the Exodus - in other words, as a demonstration; we put tzitzit on our garments so that we should see them and remember the commandments (3).  Shofar is the ultimate public mitzva.  The mitzva of ascending to Jerusalem during holidays is a most public one, and, as if to emphasize our point, the Torah says that the mitzva is "to be seen" (4).  It seems that positive time-bound mitzvot IN GENERAL have an aspect of "being seen."

 

We suggested in earlier sections that women have a more inner, subjective orientation than men.  Compared to men, they are more interested in being who they are - not in making conspicuous demonstrations of who they are.  For example, in siman 7 we pointed out that while men define themselves negatively - who they are NOT, women make a more holistic declaration that HaShem made them according to His will.  In siman 9 we suggested that commandments and customs which constitute a kind of uniform are less appropriate to women, who in general are less oriented towards regimentation and uniformity.

 

It makes sense that compared to men, women should be more inclined to the aspect of God's service which relates to innerness - that does not try to prove anything.  From such a perspective, it may even seem inauthentic to do something in order to make a point.  Consequently, in the case of time-bound positive mitzvot, in which the demonstrative side is particular significant, perhaps it is inappropriate to obligate them fully.

 

It follows that women DO have a connection to time-bound mitzvot, specifically in the sense of being able to achieve the inherent goal of these commandments, on both the material and spiritual levels.  This explains why women CAN perform these commandments and even bless on them.  But the aspect of making a conspicuous demonstration of loyalty is not in keeping with women's unique character.

 

However, there is one important class of time-bound mitzvot in which women ARE obligated, namely, those which have the objective of "pirsumei nisa," publicizing a miracle.  The reason given in the Talmud is that "women too were involved in these commandments."  As we will explain in the section on Chanuka (siman 139 se'if 3), women took a conspicuous role in the miracles associated with these commandments.  Even though modesty is the defining characteristic of a Jew, and especially of a Jewish lady, courageous Jewish women at various times in our history knew when it was necessary to forgo excessive modesty and take a prominent role in saving our people.  Therefore, it is fitting in these instances for women to take upon themselves a more prominent role in performing the mitzvot which recall these periods.

 

3. WOMEN AND PRAYER

 

Notwithstanding the above, the Talmud explicitly rules that women ARE obligated to pray.  As a plea for mercy, prayer has the same relevance for women as for men (5).

 

Some commentators explained that the Talmud comes to tell us that fundamentally there are no fixed times for prayer; this is not a time-bound commandment.  Consequently, women have the same basic obligation as men to pray every day.  But the additional requirement of three prayers at fixed times, which IS a time-bound rule, applies only to men (6).

 

But most commentators explained that even the requirement to pray at fixed times applies to women.  Even though this is a time-bound commandment, the essence of the commandment is a timeless, private plea for mercy from on high (7).  The fixed times for prayers are therefore not like the "sign" of tefillin, the "reminder" of tzitzit, the "demonstration" of the sukka.  In prayer, we are not trying to prove something to others or even to ourselves, but only to our Maker.

 

Indeed, the mitzva of prayer is not really time-bound at all.  We see that the words of the prayers are the same - morning, afternoon, and evening.  So the morning prayers are not a special morning mitzva; rather, the timeless call of prayer is required at certain minimum intervals.

 

It is best for women to adopt the more stringent custom, and say at least shacharit and mincha every day in the proper time.  Many women rely on the first opinion but they also must be extremely careful to say a heartfelt petition to God each day (8).

 

It is interesting that the prayer of Chana to be granted a child (9) is viewed by our sages as a model prayer, from which many different halakhot of prayer are learned (10).  Yet many stirring prayers are recorded in our scriptures, for instance: Eliezer's prayer to find a wife for Yitzchak (11); Yaakov's prayer to be saved from Esav (12); Shlomo's prayer to HaShem to make His presence dwell in the Temple (13); or the stirring prayers of Daniel (14) or Ezra (15) - not to mention the innumerable prayers of Moshe Rabbeinu.  Why is Chana's prayer singled out?

 

Perhaps what is special about Chana's prayer is precisely that she was praying for her own needs, not those of others.  While there is certainly a unique importance to the prayers of those great leaders who were occupied with the needs of the Jewish people as a whole, the model for our own, private prayers is the anonymous wife who wanted only that God should "look on the affliction of Thy handmaid (16)."

 

 

Endnotes:

 

(1)  Shemot 13:9; Shemot 13:16; Devarim 6:8.

(2)  Vayikra 23:43.

(3)  Bamidbar 15:40.

(4)  Devarim 16:16.

(5)  Berakhot 20b, in the Mishna and Gemara.

(6)  Shulchan Arukh Orach Chaim 106:2.

(7)  Both opinions are brought in the Magen Avraham Orach Chaim 106:2.

(8)  Magen Avraham cited, Mishna Berura 106:4. The more "lenient" opinion is really more stringent.  Even though only one prayer a day is required and it may be said in any form, this one prayer is a Torah requirement.

(9)  Shemuel I 1:11.

(10)  Berakhot 30b-31b.

(11)  Bereishit 24:12-14.

(12)  Bereishit 32:10-13.

(13)  Melakhim 8:22-53.

(14)  Daniel 9:3-19.

(15)  Ezra 9:6-15.

(16)  Shemuel I 1:11.