romanized: tfile[ˈtfɪlə], plural תּפֿלותtfilles[ˈtfɪləs]; Yinglish: davening/ˈdɑːvənɪŋ/ from Yiddish דאַווןdavn 'pray') is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur
, the traditional Jewish prayer book.
Prayer, as a "service of the heart," is in principle a Torah-based commandment.[1] It is mandatory for Jewish women and men.[2] However, the rabbinic requirement to recite a specific prayer text does differentiate between men and women: Jewish men are obligated to recite three prayers each day within specific time ranges (zmanim), while, according to many approaches, women are only required to pray once or twice a day, and may not be required to recite a specific text.[3]
Traditionally, three prayer services are recited daily:
Morning prayer: Shacharit or Shaharit (שַחֲרִית, "of the dawn")
Afternoon prayer: Mincha or Minha (מִנְחָה), named for the flour offering that accompanied sacrifices at the Temple in Jerusalem,
Evening prayer:[4]Arvit (עַרְבִית, "of the evening") or Maariv (מַעֲרִיב, "bringing on night")
Two additional services are recited on Shabbat and holidays:
A distinction is made between individual prayer and communal prayer, which requires a quorum known as a minyan, with communal prayer being preferable as it permits the inclusion of prayers that otherwise would be omitted.
According to tradition, many of the current standard prayers were composed by the sages of the Great Assembly in the early Second Temple period (516 BCE – 70 CE). The language of the prayers, while clearly from this period, often employs biblical idiom. The main structure of the modern prayer service was fixed in the Tannaic era (1st–2nd centuries CE), with some additions and the exact text of blessings coming later. Jewish prayerbooks emerged during the early Middle Ages during the period of the Geonim of Babylonia (6th–11th centuries CE).[5]
Over the last 2000 years, traditional variations have emerged among the traditional
Hassidic, and Chabad. However the differences are minor compared with the commonalities. Most of the Jewish liturgy is sung or chanted with traditional melodies or trope. Synagogues may designate or employ a professional or lay hazzan
(cantor) for the purpose of leading the congregation in prayer, especially on Shabbat or holidays.
And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this.[11]
The Talmud gives two reasons why there are three basic prayers each day:[12]
Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamidoffering, the afternoon Tamid offering, and the overnight burning of this last offering.
According to Rabbi Jose bar Hanina, each of the Patriarchs instituted one prayer: Abraham the morning, Isaac the afternoon and Jacob the evening prayers. This view is supported with biblical quotes indicating that the Patriarchs prayed at the times mentioned. However, even according to this view, the exact times of when the services are held, and moreover the entire concept of a mussaf service, are still based on the sacrifices.
Maimonides asserts that until the Babylonian exile, all Jews composed their own prayers. After the exile, however, when the exiles' understanding of Hebrew diminished and they found it difficult to compose prayers in Hebrew, Ezra and his court composed the Amidah prayer.[9] Modern scholarship dating from the Wissenschaft des Judentums movement of 19th-century Germany, as well as textual analysis influenced by the 20th-century discovery of the Dead Sea Scrolls, suggests that dating from the Second Temple period there existed "liturgical formulations of a communal nature designated for particular occasions and conducted in a centre totally independent of Jerusalem and the Temple, making use of terminology and theological concepts that were later to become dominant in Jewish and, in some cases, Christian prayer."[14]
The structure of the modern Jewish prayer service was established during the period of the Tannaim, "from their traditions, later committed to writing, we learn that the generation of rabbis active at the time of the destruction of the Second Temple (70 CE) gave Jewish prayer its structure and, in outline form at least, its contents."[15] This liturgy included the twice-daily recitation of the Shema, the Amidah, and the cycle of public Torah reading.[15]
The Amidah (or Shemoneh Esreh) prayer is traditionally ascribed to the Great Assembly (in the time of Ezra, near the end of the biblical period), though other sources suggest it was established by Simeon HaPakoli in the late 1st century. Even in the 1st century, though, the precise wording of the blessings was not yet fixed, and varied from locale to locale. By the Middle Ages the texts of the blessings was nearly fixed, and in the form in which they are still used today.
Readings from the Torah (five books of Moses) and the Nevi'im ("Prophets") are specified in the Mishnah and Talmud, as are the order of blessings surrounding the Shema. Other parts of the service, such as Pesukei dezimra, have little mention in early sources, but became established by custom.
The oldest prayer books date from the time of the
Machzor Vitry (11th-century France), which was based on the ideas of his teacher, Rashi. Another formulation of the prayers was that appended by Maimonides to the laws of prayer in his Mishneh Torah
: this forms the basis of the Yemenite liturgy, and has had some influence on other rites. From this point forward, all Jewish prayerbooks had the same basic order and contents.
The siddur was printed by
Soncino in Italy as early as 1486, though a siddur was first mass-distributed only in 1865. The siddur began appearing in the vernacular as early as 1538. The first English translation, by Gamaliel ben Pedahzur (a pseudonym), appeared in London in 1738; a different translation was released in the United States in 1837.[16]
Over the last 2000 years, the various branches of Judaism have resulted in small variations in the Rabbinic liturgy
Hassidic, Chabad and other communities also have distinct customs, variations, and special prayers. However, the differences between all these customs are quite minor compared with the commonalities. Reform Judaism
also has its own version.
Text and language
According to
King
.
Despite this, the tradition of most
Ladino or Portuguese for many prayers, although usually only for added prayers and not for the established prayers; Conservative synagogues tend to use the local language to a varying degree; and at some Reform
synagogues almost the whole service may be in the local language.
The language of the prayers, while clearly being from the Second Temple period,[19] often employs biblical idiom, and according to some authorities it should not contain rabbinic or Mishnaic idiom apart from in the sections of Mishnah that are featured.
, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Services are often from 40% to 90% in the vernacular.
Egalitarian
with respect to gender roles.
Philosophy of prayer
An Israeli soldier lays tefillin at the Western Wall prior to prayer.
In Jewish philosophy and in Rabbinic literature, it is noted that the Hebrew verb for prayer—hitpallel (התפלל)—is in fact the reflexive form of palal (פלל), to judge. Thus, "to pray" conveys the notion of "judging oneself":[a] ultimately, the purpose of prayer—tefillah (תפלה)—is to transform oneself.[20][21]
This
Divine Providence. Here, Tefillah is the medium which God gave to man by means of which he can change himself, and thereby establish a new relationship with God—and thus a new destiny for himself in life;[22][23] see also under Psalms
.
Kabbalistic view
kavanot
, directions of intent, to specify the path the prayer ascends in the dialogue with God, to increase its chances of being answered favorably. Kabbalism ascribes a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation.
Hassidism, although incorporating the kabbalistic worldview and its corresponding kavanot, also emphasized straightforward sincerity and depth of emotional engagement in prayer.[24] The Baal Shem Tov's great-grandson, Rebbe Nachman of Breslov, particularly emphasized speaking to God in one's own words, which he called Hitbodedut (self-seclusion) and advised setting aside an hour to do this every day.[25]
Methodology and terminology
Terms for praying
Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by
Anglicised
davening.
The origin of the word is obscure, but is thought by some to have come from
Slavic word meaning "to give" (Russian: давать, romanized: davat'). Some claim that it originates from an Aramaic word, de'avuhon or d'avinun, meaning 'of their/our forefathers', as the three prayers are said to have been invented by Abraham, Isaac and Jacob. Another Aramaic derivation, proposed by Avigdor Chaikin, cites the Talmudic phrase, "ka davai lamizrach", 'gazing wistfully to the east'[27] Kevin A. Brook,[28] cites Zeiden's suggestion[29] that the word daven comes from the Turkish root tabun- meaning 'to pray', and that in Kipchak Turkish
, the initial t morphs into d.
In Western Yiddish, the term for pray is oren, a word with clear roots in Romance languages, similar to Spanish and Portuguese orar and Latin orare.[30]
Individual prayer is considered acceptable, but prayer with a quorum of ten Jewish adults—a
bat or bar mitzvah
). Judaism had originally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. The rabbis had exempted women from almost all time-specific positive mitzvot (commandments), including those parts of the prayer that cannot be recited without a quorum, due to women in the past being bound up in an endless cycle of pregnancy, birthing and nursing from a very early age. Orthodox Judaism still follows this reasoning and excludes women from the minyan.
Since 1973, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. All denominations of Judaism except for Orthodox Judaism ordain female rabbis and cantors.[31]
There is a publicly said prayer, called
Birkhat HaGomel, for giving thanks for surviving an illness or danger.[32]
which, in addition to needing a Minyan, also needs a Torah scroll taken out for a scheduled Torah reading.
Attire
Head covering. In most synagogues, it is considered a sign of respect for male attendees to wear a head covering, either a dress hat or a
kippa (skull cap, plural kipot, also known by the Yiddish term yarmulke). It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.[33]
Some Conservative synagogues may also encourage (but rarely require) women to cover their heads. Many Reform and Progressive temples do not require people to cover their heads, although individual worshipers, both men and women, may choose to. Many Orthodox and some conservative men and women wear a head covering throughout their day, even when not attending religious services.
Ashkenazi synagogues (except for those who follow German or Hungarian customs) they are worn only by men who are or have been married.[34][35]
IDF soldier Asael Lubotzky prays with tefillin.Tefillin (phylacteries) are a set of small cubic leather boxes painted black, containing scrolls of parchment inscribed with verses from the Torah. They are tied to the head and arm with leather straps dyed black, and worn by Jews only, during weekday morning prayers. In Orthodox synagogues they are expected to be worn only by men; in Conservative synagogues they are also worn by some women. The Karaite Jews, however, do not don tefillin.
Tzeniut
(modesty) applies to men and women. When attending Orthodox synagogues, women will likely be expected to wear long sleeves (past the elbows), long skirts (past the knees), a high neckline (to the collar bone), and if married, to cover their hair with a wig, scarf, hat or a combination of the above. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code may be more lax, but still respectful.
Other laws and customs
In the event one of the prayers was missed inadvertently, the Amidah prayer is said twice in the next service—a procedure known as tefillat tashlumin.[36]
Many Jews sway their body back and forth during prayer. This practice, referred to as
Yiddish
, is not mandatory.
Many are accustomed to giving charity before, during (especially during Vayivarech David) or after prayer, in the hopes that this will make their prayer more likely to be heard.
According to the Talmud, during prayer one should face toward Jerusalem, and specifically the site of the Temple in Jerusalem. This is based on Solomon's prayer "...and they will pray to You toward their land, which You gave to their fathers; the city which You have chosen; and the house which I have built for Your name" (1 Kings 8:48).[37]
The Shacharit (from shachar, morning light) prayer is recited in the morning. Halacha limits parts of its recitation to the first three (Shema) or four (Amidah) hours of the day, where "hours" are 1/12 of daylight time, making these times dependent on the season.[38]
Shacharit is generally the lengthiest prayer of the day. Its components include
Shema Yisrael and its blessings, the Amidah, and Tachanun. Of these, the recitation of Shema Yisrael and the Amidah constitute the core of the Shacharit service. Those Jews who wear tallit and tefillin generally only do so during the Shacharit prayer.[39]
Mincha or Minha may be recited from half an hour after halachic noontime, until sunset.
Sephardim and Italian Jews start the Mincha prayers with Psalm 84 and Korbanot,[40] and usually continue with the Pittum hakketoret. The opening section is concluded with Malachi 3:4.[41]
Ashrei is recited, followed by half-Kaddish, the Amidah (including repetition), Tachanun, and then the full Kaddish. Sephardim insert a Psalm,[42] followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Most Ashkenazim then conclude with the Mourner's Kaddish. In Ashkenazic, Italian and Yemenite communities, the service leaders often wears a tallit.
Ma'ariv/Arvit
Minyan Ma'ariv prayer in a Jaffa Tel Aviv flea-market shop
Generally, the time when Maariv can first be recited is when the time for reciting Mincha ends. But there are varying opinions on this. Maariv should not begin before 1¼ hours before sunset. Others delay Maariv until after sunset or after dusk. If Maariv is recited prior to dusk, individuals repeat the Shema later in the evening.[43]
The main components of Maariv are the recitation of the Shema (with two blessings before it and two after it), followed by the Amidah (which is not repeated, unlike with other recitations of the Amidah). Some communities add a third blessing between the Shema and Amidah. Some additional prayers and biblical verses are recited as well; these vary by community and occasion.
Prayer on Shabbat
On Shabbat (the Sabbath), prayers are similar in structure to those on weekdays, although almost every part is lengthened. One exception is the Amidah, the main prayer, which is abridged. The first three and last three blessings are recited as usual, but the middle thirteen are replaced with a single blessing known as "sanctity of the day," describing the Sabbath. Atypically, this middle blessing is different for each of the prayers.
Friday night
Shabbat services begin on Friday evening with the weekday Mincha, followed in some communities by the
Kabbalists. This Hebrew term literally means "Receiving the Sabbath". In recent decades, some communities have adopted the practice to sing the piyut Yedid Nefesh
before (or occasionally after) the Kabbalat Shabbat prayers.
Kabbalat Shabbat is, except among many
Sephardic Jews (including Spanish and Portuguese Jews, but also many Middle Eastern Sephardic communities), composed of six Psalms,[44] representing the six weekdays. Next comes the poem Lekha Dodi, based on the words of the Talmudic sage Hanina: "Come, let us go out to meet the Queen Sabbath"[45] Kabbalat Shabbat is concluded by Psalm 92[46] (the recital of which constitutes acceptance of the current Shabbat with all its obligations) and Psalm 93.[47] Many add a study section here, including Bameh Madlikin and Amar rabbi El'azar and the concluding Kaddish deRabbanan (in the Western Ashkenazic rite, a mourners kaddish is instead recited after Bameh Madlikin) and is then followed by the Maariv service; other communities delay the study session until after Maariv. According to Nusach Sefard, a passage from the Zohar, entitled Kegavna is recited instead of Bameh Madlikin. In modern times the Kabbalat Shabbat has been set to music by many composers including: Robert Strassburg[48] and Samuel Adler[49]
The
Shema section of the Friday night service varies in some details from the weekday services—mainly in the different ending of the Hashkivenu prayer and the omission of Baruch Adonai le-Olam prayer in those traditions where this section is otherwise recited. In the Italian rite
, there are also different versions of the Ma'ariv aravim prayer (beginning asher killah) and the Emet Ve-Emunah prayer.
Most commemorate the Shabbat at this point with VeShameru.
Yiru Eineinu after these verses) and is found in the vast majority of old prayer books of a variety of rites. However, it is absent from the YemeniteBaladi tradition (although has been added in most Baladi communities in the last few hundred years), and it is not recited according to the traditions of the Vilna Gaon or Chabad
who are opposed to adding additional readings to the siddur which are not mentioned in the Talmud.
On Friday night, the middle blessing of the Amidah discusses the conclusion of creation, quoting the relevant verses from Genesis. The Amidah is then followed by the Seven-Faceted Blessing, the hazzan's mini-repetition of the Amidah. In some Ashkenazi Orthodox synagogues the second chapter of Mishnah tractate Shabbat, Bameh Madlikin, is read at this point, instead of earlier. Kiddush is recited in the synagogue in Ashkenazi and a few Sephardi communities. The service then follows with Aleinu. Most Sephardi and many Ashkenazi synagogues end with the singing of Yigdal, a poetic adaptation of Maimonides' 13 principles of Jewish faith. Other Ashkenazi synagogues end with Adon Olam instead.
Shabbat morning prayers differ from weekday morning prayers in several ways: an expanded version of Pesukei dezimra, a longer version of the Yotzer ohr blessing, the seven-blessing Shabbat version of the Amidah, no Tachanun, a longer Torah reading, and some additional prayers after the Torah reading. In many communities, the rabbi (or a learned member of the congregation) delivers a sermon at the very end of Shacharit and before Mussaf, usually on the topic of the Torah reading.
The Musaf service starts with the silent recitation of the Amidah. The middle blessing includes the Tikanta Shabbat reading on the holiness of Shabbat (in Yemenita communities, as well as some Sephardic communities Le-Mosheh Tsivita is recited instead of Tikanta Shabbat), and then by a reading from the biblical Book of Numbers about the sacrifices that used to be performed in the Temple in Jerusalem. Next comes Yismechu, "They shall rejoice in Your sovereignty", and Eloheynu, "Our God and God of our Ancestors, may you be pleased with our rest" (which is recited during all Amidahs of the Sabbath). After the silent prayer, the leader repeats the prayer, adding an expanded version of Kedushah. In some Sephardic and Yemenite communities, rather than the silent prayer and repetition, the leader recited his own prayer aloud and the congregation prays along with him.
After the Amidah comes the full Kaddish, followed by Ein keloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in the Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews.
The Musaf service culminates with the Rabbi's Kaddish (in the Western Ashkenazic rite, the Mourners Kaddish is recited instead), the Aleinu, followed in many communities by the Mourner's Kaddish. Some synagogues conclude with the reading of Shir Hayichud, Anim Zemirot (sometimes followed by a Mourner's Kaddish), the Psalm of the Day (sometimes followed by a Mourner's Kaddish) - in some communities, these are recited before the Torah reading or at the beginning of services instead. Many communities conclude with either Adon Olam or Yigdal.
weekly portion is read from the Torah scroll. The Amidah follows the same pattern as the other Shabbat Amidah prayers, with the middle blessing starting Attah Echad. The short prayer Tzidkatcha
is recited after the Amidah, followed by Kaddish and Aleinu.
, take on a solemn tone as befits these days. Traditional solemn tunes are used in the prayers.
The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remembrance and the shofar, which is sounded during the service.
Yom Kippur is the only day in the year when there are five prayer services. The evening service, containing the Ma'ariv prayer, is widely known as "
Kol Nidrei", the opening declaration made preceding the prayer. During the daytime, shacharit, musaf (which is recited on Shabbat and all festivals) and mincha are followed, as the sun begins to set, by Ne'ila
piyyutim and readings for each individual festival. The preliminaries and conclusions of the prayers are the same as on Shabbat. The Amidah on these festivals only contains seven benedictions, with Attah Bechartanu as the main one. Hallel
(communal recitation of Psalms 113–118) follows.
The Musaf service includes Umi-Penei Hata'enu, with reference to the special festival and Temple sacrifices on the occasion.
The
Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur in Ashkenazic (and some Sephardic communities) congregations of the Jewish diaspora. Even when it is omitted, or when there are no kohanim present, a special prayer is instead recited by the hazzan
after the Modim ("Thanksgiving") prayer) in commemoration of the priestly blessing. (American Reform Jews omit the Musaf service.)
Role of women
Jewish women praying by the Western Wall, early 1900s
Western Wall tunnel at the closest physical point to the Holy of Holies
Number of obligatory prayers
According to halakha, Jewish men are obligated to perform public prayer three times a day, within specific time ranges (zmanim), plus additional services on Jewish holidays.
According to the
Shema[51] (though Mishnah Berurah suggests that they say it anyway), and most Orthodox authorities have exempted women from reciting Maariv.[52]
Authorities have disagreed on whether this exemption applies to additional prayers. According to (Ashkenazi)
Ashkenazic Jewish law, holds that the Men of the Great Assembly obligated women to recite Shacharit and Minchah each day, "just like men". Nonetheless, even the most liberal Orthodox authorities hold that women cannot count in a minyan
for purposes of public prayer.
Traditionally, women were also reciting individual tkhine prayers in Yiddish.
Conservative Judaism regards the halakhic system of multiple daily services as mandatory. Since 2002, Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out.[57]Reform and Reconstructionist congregations do not regard halakha as binding and hence regard appropriate prayer times as matters of personal spiritual decision rather than a matter of religious requirement.
Throughout Orthodox Judaism, including its most liberal forms, men and women are required to sit in separate sections with a mechitza (partition) separating them. Historically, a learned woman in the weibershul (women's section or annex) of a synagogue took on the informal role of precentress or firzogerin for the women praying in parallel to the main service led in the men's section. Conservative/Masorti Judaism permits mixed seating (almost universally in the United States, but not in all countries). All Reform and Reconstructionist congregations have mixed seating.
Prayer leaders
Modern Orthodox Judaism has a blanket prohibition on women leading public congregational prayers. Conservative Judaism has developed a blanket justification for women leading all or virtually all such prayers, holding that although only obligated individuals can lead prayers and women were not traditionally obligated, Conservative Jewish women in modern times have as a collective whole voluntarily undertaken such an obligation.[58] Reform and Reconstructionist congregations permit women to perform all prayer roles because they do not regard halakha
as binding.
A small liberal wing within Modern Orthodox Judaism, particularly rabbis friendly to the Jewish Orthodox Feminist Alliance (JOFA), has begun re-examining the role of women in prayers based on an individual, case-by-case look at the historical role of specific prayers and services, doing so within classical halakhic interpretation. Accepting that where obligation exists only the obligated can lead, this small group has typically made three general arguments for expanded women's roles:
, women today are required to perform, and hence can lead (and can count in the minyan for if required), the specific prayers substituting for these specific sacrifices. Birchat Hagomel falls in this category.
Because certain parts of the service were added after the Talmud defined mandatory services, such prayers are equally voluntary on everyone and hence can be led by women (and no minyan is required). Pseukei D'Zimrah in the morning and Kabbalat Shabbat on Friday nights fall in this category.
In cases where the Talmud indicates that women are generally qualified to lead certain services but do not do so because of the "dignity of the congregation", modern congregations are permitted to waive such dignity if they wish. Torah reading on Shabbat falls in this category. An argument that women are permitted to lead the services removing and replacing the Torah in the Ark on Shabbat extends from their ability to participate in Torah reading then.
A very small number of Modern Orthodox congregations accept some such arguments, but very few Orthodox congregations or authorities accept all or even most of them. Many of those who do not accept this reasoning point to kol isha, the tradition that prohibits a man from hearing a woman other than his wife or close blood relative sing. JOFA refers to congregations generally accepting such arguments as
Partnership Minyanim
. On Shabbat in a Partnership Minyan, women can typically lead Kabbalat Shabbat, the P'seukei D'Zimrah, the services for removing the Torah from and replacing it to the Ark, and Torah reading, as well as give a D'Var Torah or sermon.
The first Orthodox Jewish women's prayer group was created on the holiday of
Ephraim Mirvis, an Orthodox rabbi who serves as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth, supports Shabbat prayer groups for Orthodox women, saying, "Some of our congregations have women prayer groups for Friday night, some Saturday mornings. This is without women reading from the Torah. But for women to come together as a group to pray, this is a good thing."[60]
However, many Modern Orthodox rabbis, including Rabbi
, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Services are often from 40% to 90% in the vernacular.
Messiah, a bodily resurrection of the dead, and others. The Hebrew portion of the service is substantially abbreviated and modernized and modern prayers substituted for traditional ones. In addition, in keeping with their view that the laws of Shabbat (including a traditional prohibition on playing instruments) are inapplicable to modern circumstances, Reform services often play instrumental or recorded music with prayers on the Jewish Sabbath
. All Reform synagogues are egalitarian with respect to gender roles.
^This interpretation is homiletic rather than scholarly, as it is historically more likely that the root meaning of hitpallel is "to seek judgement for oneself", in other words to present a legal pleading.[citation needed]
, notes: "Even though the rabbis set prayer at fixed times in fixed language, it was not their intention to issue a leniency and exempt women from this ritual act".
^Be'ikve ha-tson, pages 21-37 (The link is to Otzar Hachochmah, for which the first 40 pages of the file are available to all and the rest is available to subscribers only, such that the Teshuva cuts off in the middle to non-subscribers).
^Epstein, Morris. All About Jewish Holidays and Customs. Ktav Publishing House, 1959. p. 89
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