Minyan Tehillah Description of Ritual Practices/Record of Decision
Minyan Tehillah Description of Ritual Practices/Record of Decisions
A Companion to The Guide for the “Halachic Minyan”
Minyan Tehillah Ritual Committee
October 2009
Description
This document describes the ritual practices followed by Minyan Tehillah, the rationale for those practices, and, when known, the process and rationale by which decisions were made. This document sets out ritual practices making explicit reference to The Guide for the “Halachic Minyan” (the “Guide”), which is the document upon which our Minyan’s current ritual practices are based.
This document is intended as a living resource for and repository of the decision-making of the Minyan Tehillah Ritual Committee. This document is solely a record of our Minyan’s practices. Each statement in the Guide reproduced here is more explicitly referenced and sourced in that document. This document is not intended as a “how-to” Guide for other partnership minyanim, and should not be read as one.
Minyan Tehillah exists within the framework of an Orthodox davening; the Ezras Torah Luach is our primary source for week-to-week changes in practice.
The Minyan Tehillah Ritual Committee, 2008-2009
Shira Zeliger (Chair)
Brian Zuckerman (Head Gabbai/Leyning Coordinator)
Lieba Savitt (Davening Coordinator)
Shlomiya Bar-Yam
Gershon Marx
Rachel Milner Gillers
Nachshon Rothstein
Friday Night
1. Kabbalat Shabbat: leadership
Guide: Kabbalat Shabbat: a woman may lead from Lechu Neranena until before Barkhu.
Minyan Tehillah practice: A woman leads Kabbalat Shabbat, including Bameh Madlikin when it is said (follow luach/directions in siddur for weeks when it is not said).
Kabbalat Shabbat begins with the community singing Yedid Nefesh communally, with the woman who will be leading Kabbalat Shabbat at the bimah.
Rationale: Follows Guide directly
Decision made: Start of Minyan
2. Kaddish before Ma’ariv.
Guide: Silent on practices
Minyan Tehillah practice: Kaddish Yatom is said:
· Before Bameh Madlikin
· After Alenu
· After L’David Hashem Ori (seasonally)
Kaddish D’Rabanan is said after Bameh Madlikin
It is Minyan practice to ensure that at least one man always says each Kaddish, even if there is not a male mourner at shul.
Rationale: When Kaddish is said follows standard Orthodox practice.
3. Waiting for a Quorum
If a quorum of ten men and ten women is not present by the end of Mizmor Shir L’Yom HaShabbat, we wait (before Hashem Malakh) for its completion.
We continue davening without a quorum unless we are only missing one person, and the On-Duty person determines that a quorum is definitely within reach.
(This replaces the previous practice, which was: We only continue davening without a quorum if we do not expect a quorum to arrive at all. The On-Duty Person determines based on conditions that evening, at what point people to complete the quorum are not expected to arrive (taking into account, for example, when davening would be expected to be over if there were no wait; determination should be made based on people coming for davening, not additional people arriving to meet their dinner arrangements). Once the On-Duty Person determines that the quorum will probably not be completed, davening continues.)
Decision made: May 2012 by Board (Deena Zuckerman, Rachel Goldberg, Ben Gordon, Bruce Kaplan, Stephanie Hoffman)
If davening continues without a quorum, minyan liturgy (e.g. barkhu) is used if and only if ten men are present. Normal Shabbat chant/nusach is used, but additional singing is omitted. If the quorum is completed during Maariv, singing is resumed as appropriate. If a tenth man arrives during Maariv, davening reflects this at the appropriate point.
Rationale: Honoring women and men by requiring the presence of both at our service while remaining in accord with halakha and practicality. Moving the wait point was to avoid sending men out of the room, which was deemed unacceptable by the Board and community.
Decision made: September 2009, following summer deliberations by the specially-convened “Quorum Committee” (with halakhic advisor Rabbi David Roth), which presented recommendations to the Board, which approved them and presented them to the community via email, which approved them.
4. Ma’ariv
Guide: Led by man (see #1 above)
Minyan Tehillah practice: Led by man.
Rationale: Follows Guide directly
Decision made: Start of Minyan
Things requiring a minyan
1. Kaddish
2. Barchu
3. Shma – If no minyan, the leader doesn't say “Hashem elokeichem emet” aloud and the shaliach tzibur cues the kahal to say “Kel melech ne’eman” (before Shma) instead
4. The paragraphs after Shmone Esrei (vayechulu, etc.)
Regular Shabbat Morning1. Start of servicesGuide: In communities where the chazzan starts with birkot ha-shachar a woman blesses and fulfills the congregation’s obligation (footnote 3: See Yalkut Yosef vol. II, p. 147-148, for the opinions that do not consider these brachot as time bound.)
Minyan Tehillah practice: Community starts with Barukh Sheamar.
Rationale: In addition to reasoning for previous practice below, the practice had been that if ten men were present before the end of Mizmor Shir Chanukat Habayit L’David (which happened occasionally), men were asked to leave the room in order to avoid needing to say the Kaddish without ten women present. This was considered unacceptable by the Board and community, and the solution of beginning with Barukh Sheamar was proposed by the specially convened “Quorum Committee” in September 2009 and approved by the Board and community.
Decision made: September 2009.
This replaces the previous practice, which was: Community starts with Mizmor Shir Chanukat Habayit L’David. (Rationale: Perfectly reasonable place to begin; skipping brachot avoids question of saying, “Shelo asani isha/Sheasani kirtzono” (and other brachot for which there are multiple practices); Decision made: Until summer 2007, start point was “Rabbi Yishmael Omer”, which, as the last point before the Kaddish D’Rabanan, allowed the kahal to fit in Kaddish in the event of having a quorum at the start. Change made by Deena Zuckerman/Alanna Cooper – there was no point in starting at a point by which one could say Kaddish D’Rabanan if in practice we never had a quorum at that point.)
2. Switch point at end of Pseukei D’Zimrah/start of Shacharit
Guide: A woman may lead Pesukei D’Zimra up to “Hamelekh hayoshev al kisei ram v’nisa,” and a man takes over for her at “Shochen Ad” until after Kaddish Shalem.
Minyan Tehillah practice: Woman leads until “Hamelekh hayoshev...v'nisa” at the end of Nishmat. Man begins leading at Shochen Ad, and leads through to the end of Shacharit. If there is no quorum at the end of Psukei D'Zimrah (see next note), then wait after Yishtabach and before Kaddish.
Rationale: Stopping after Yishtabach (rather than before Shochen Ad) completes bracha, ending Psukei D’Zimrah.
3. Waiting for a quorum after Yishtabach
Guide: Whenever a minyan is required, it is common practice, to wait for 10 men and 10 women to start to pray (as long as the time of tefilla [Zman Tefilla] has not passed)
Minyan Tehillah practice: If ten men and ten women are not present at the end of Yishtabach, we wait then for a quorum. We wait (singing niggunim, or hearing an impromptu dvar Torah if it is a long wait and someone is willing to speak) until we would need to continue in order to meet sof zman tefillah. At that point, we continue davening, using minyan liturgy (Barchu, Kaddish, etc.) if and only if there are ten men. If we must continue davening without a quorum, normal Shabbat nusach is used but additional singing is omitted. When a minyan (ten men) is reached, minyan liturgy is picked up at the appropriate place. When a quorum (ten men and ten women) is reached, singing is picked up at the next opportunity.
If we must wait for a quorum, once the quorum is completed we recite a perek of Tehillim (e.g. one of the halleluya’s from Psukei D’Zimrah) before continuing with Kaddish. (This is because the Kaddish is on words of shevach said in the presence of a minyan; we do this regardless of which gender was needed to complete the quorum for symmetry.)
We primarily follow the opinion that Chazarat Hashatz must be completed by sof zman tefillah. However, under certain circumstances we follow the opinion that Chazarat Hashatz must only be begun by sof zman tefillah. For details, see Appendix 8, “Recommendations regarding sof zeman tefillah.” In addition to the contents of this document, on the few Shabbatot each year when sof zman tefillah is much earlier than usual, we ask “On Timers” to arrive earlier than usual, and on those weeks we primarily use the opinion that Chazarat Hashatz must only be begun by sof zman tefillah.
Rationale: Honoring women and men by requiring the presence of both at our service while remaining in accord with halakha and the Guide.
Decision made: September 2009, following summer deliberations by the specially-convened “Quorum Committee” (with halakhic advisor Rabbi David Roth), which presented recommendations to the Board, which approved them and presented them to the community via email, which approved them.
This replaces the previous practice, which was: Whenever a minyan is required, it is practice to wait for a quorum 10 men and 10 women. Zman tfillah is not checked as part of the determination. (Rationale: Unknown; Decision made: Unknown.)
Regarding what to do during waiting, this replaces previous practice, which was: First choice is to do niggunim. Second is a dvar Torah (by someone other than the dvar Torah-giver), followed by Tehillim (shel shevach) – one of the haleluyas. (Rationale: Rationale for first trying niggunim and then an open mike dvar Torah and Tehillah shel shevach is just practicality. The Kaddish before Yishtabach is a Kaddish shel shevach, which is not the case if it follows a dvar Torah, hence the perek of Tehillim is added. If we just sing niggunim, then no Tehillim are necessary. Decision made: 2007 (Rachel Milner Gillers, Deena Zuckerman email conversation with Elitzur Bar-Asher regarding acceptability of waiting after Yishtabach and what should be done in that case).)
4. Shir Shel Yom
Guide: No explicit statement in Guide
Minyan Tehillah practice: Man leading Shacharit completes Shacharit with Kaddish Shalem and then Shir Shel Yom (one of the gabbaim announces page). Kaddish Yatom is said following Shir Shel Yom, or following L’David Hashem Ori, as applicable.
Between Rosh Chodesh Elul and Shmini Atzeret, L’David Hashem Ori is said following Shir Shel Yom.
Rationale: Before 7/19, L’David Hashem Ori was said at the end of Musaf on Shabbat, at the end of Shacharit on Yamim Noraim. It was decided that it was more consistent to always keep it at the end of Shacharit, particularly because Shir Shel Yom and Barchi Nafshi were already said at the end of Shacharit.
Decision made: Ritual Committee, July 2019
5. Hotza’at Sefer Torah
Guide: A woman may lead the Torah service. In our congregations, it is the practice to take the Torah scroll through the women’s section and then pass it to the man who led Shacharit, or another man, who takes it through the men’s section to the bima, which is situated in front of both sections.
On days in which more than one Torah scroll is taken out of the ark, a common practice is to take one Torah scroll through the women’s section and another through the men’s section in order to save the congregation’s time (Torach Tzibur).
Minyan Tehillah practice: A woman leads the Torah service. A woman serves as the potachat (the same woman for hotza'at and hachzarat Sefer Torah). Torah is carried around women’s section and handed off in the back. Designated man carries Torah around men’s section to the front and puts down on the shulchan (often Shachrit leader). If there are 2 Sifrei Torah, woman taking out Torah carries the first from which we will leyn around the women’s section and then places it on the shulchan; Shachrit leader carries the other around the men’s section and then sits down holding it.
Rationale: Maximize women’s participation within halachic parameters
Decision made: Start of Minyan (2003)
6. Receipt of aliyot
Guide: at every day in which the Torah is read, whether in the morning or the afternoon, whether there are seven aliyot or fewer, women may read from the Torah and receive aliyot. (footnote 4: Shulchan Arukh OH 282:3, on the condition that the congregation “waives the honor due it.” See also Rabbi Mendel Shapiro’s comprehensive explanation: Rabbi Mendel Shapiro, "Qeri’at ha-Torah by Women: A Halakhic Analysis" (Edah 1:2). And in regards to days when there are less than 7 aliy’ot see Erech Lechem (on MHRYK”SH) on OH 135:13, based on the Mishneh Torah’s Laws of Prayer 12:16. See also Beit Yosef YD 294 and Or Zarua 1:642.)
Minyan Tehillah practice: Both men and women read from the Torah and receive aliyot. The ba’al (or ba’alat) koreh stands to the inside of the aliyah recipient (e.g., when a woman receives an aliyah, she stands to the right hand side of the ba’alat koreh, and when a man receives an aliyah, he stands to the left of the ba’al koreh (in our usual meeting space in which women sit to the right of the mechitza).
Rationale: Follows Guide directly
Decision made: Start of Minyan (2003)
7. Kohen and Levi Aliyot
Guide: A male Cohen and male Levi receive the first two aliyot. Some hold that even if there is no Kohen or Levi present, only men should receive the first two aliyot. However, there is Halahic basis for women receiving even the first two aliyot (footnote 5: Rabenu Nisim Megila 23a.)
Minyan Tehillah practice: A male Kohen and male Levi receive the first two aliyot. If there is no male Kohen and/or Levi present, only men receive the first two aliyot.
Rationale: Minyan gives first two aliyot to a male Kohen and male Levi
Decision made: Elitzur Bar-Asher and Michal Bar-Asher Siegal (Date unknown)
8. Torah reader-aliyah recipient gender matching
Guide: Some congregations have, in the interest of modesty, ensured that only a man read from the Torah when a man receives an aliyah and that only a woman read from the Torah when a woman receives an aliyah, but this is not necessary.
Minyan Tehillah practice: The gender of the Torah reader and aliyah recipient need not match. We will make an effort to accommodate aliyah recipients and leyners who prefer gender-matching. This includes having a gender-matched table on Simchat Torah. This decision changes the previous policy that required gender matching.
Rationale: Rabbi Daniel Sperber and Rabbi Marty Lokshin both said that gender matching is not required. Gender matching aliyot was problematic in cases of smachot (e.g. mothers couldn’t get aliyot when their sons leyned); complicated assigning leyning; and limited women who wanted the opportunity to read the first two aliyot. People didn’t feel much was gained in terms of modesty in return, as there were always men and women at the bimah in close proximity to each other. The note on accommodation was added to ensure that those who prefer the gender matching continue to be able to be a part of the service.
Decision made: Ritual Committee, Jan. 2016. Updated Feb. 2017 with note on accommodation
9. Gender-balancing of number of aliyota. olim/olot
Guide: Some congregations reserve a majority of the aliyot for men (footnote 6: Based on the comments of the Rema ibid.)
Minyan Tehillah practice: The gender-balance of aliyot for olim/olot is subject to the caveat that at least one aliyah of aliyot #3-#7 shall go to a woman, and at least one to a man.
Rationale: There should be at least one aliyah available to an oleh/olah of each gender in case of visitors/smachot/need to bentch gomel.
Decision made: Ritual Committee meeting, December 2008
b) readers
Minyan Tehillah practice: Over a quarter, the goal is that half the aliyot are read by women, and half by men. Minimum is 65% men, 35% women, out of 7 aliyot plus Haftorah each Shabbat, over the quarter. Evaluate again in early May 2020.
One person can still not leyn an entire parsha (unless for a bar or bat mitzvah or aufruf). One person can leyn up to 5 aliyot.
Rationale: The goal of requiring at least 2 women and 2 men to leyn each time was to make sure that leyning remains as equally divided as possible, with a serious commitment to women leyning to at least as close to half the time as possible. We can still do that balanced out over weeks, rather than each week, so as not to make it too hard on the leyning coordinator.
Decision made: Ritual Committee, Nov. 2019
[replaces: Minyan Tehillah practice: Requirement that men and women each leyn at least two aliyot each. Exceptions will be made for bar mitzvahs, bat mitzvahs, and aufrufs, when it becomes acceptable for one person to leyn as much as he/she wishes to leyn.
Rationale: When we eliminated gender matching, we wanted to ensure that we maintained a strong representation of female readers. Exceptions are because those are once in a lifetime events with particular ties to reading Torah.
Decision made: Ritual Committee, Jan. 2016]
10. Gabbaut Guide: Both men and women can act as gabbaim in calling people up for aliyot and blessing them afterwards.
Minyan Tehillah practice: A woman serves as gabbait rishona and calls up olim and blesses them afterward. The gabbai sheni is male. Gabbai sheni says misheberach for cholim.
Rationale: Having a woman as gabbait is to maximize women’s participation within halachic parameters. It is also practical to have one man and one woman as gabbaim to hand out honors, assist on the bimah, etc.
Decision made: Start of Minyan.
Minyan Tehillah practice: There are no misheberach for armed services said.
Rationale: The prayers for the States include the armed services, so adding the separate misheberach is repetitive and adds time.
Decision made: Ritual Committee, June, 2018
[Old practice: Gabbai’im will recite the prayers for the armed forces of the US and the armed forces of the State of Israel.
Rationale: This maintains a smooth flow during kriyat haTorah, when all other things said between aliyot are said by the gabbai’im. Decision made: Ritual Committee, June 2012.]
11. Saying Kaddish before maftir
Guide: There is not a specific statement in the Guide as to whether or not women may lead Kaddish. In the Guide, it is in most places implied that only men say Kaddish, with one specific mention in the Guide requiring men only to say Kaddish, “A woman may lead the recitation of Selichot after the first Kaddish, but a man should read the last section and say Kaddish Shalem" (page 17, in reference to slichot).
Minyan Tehillah practice: A man leyning shvi‘i will say Kaddish; if it’s a woman, gabbai sheni says Kaddish.
Rationale: Follows Guide directly
Decision made: Based upon Guide – earlier discussion/decision by Board reproduced below:
{B. Having a woman read Kaddish if she reads the seventh aliya
1. Sources: According to the Beit Yosef (of the Shulchan Aruch) a child can lead any part of the service – even “Barchu” – as long as there is a minyan. No sources say that Kaddish has to be led by an adult male – only that it can only be said in the presence of a minyan. It is, in other words, an obligation on the community. It is not an issue of the shaliach tzibur being “motzi” the members of the minyan. It seems acceptable, therefore, to have anyone say Kaddish as long as there is a minyan.
2. Precedent – Darchei Noam does have a woman lead Kaddish if she has the seventh aliya.
3. XXXX [name deleted] noted that while she is comfortable having a woman lead Kaddish, she would not want to enforce having a woman lead Kaddish (if, for example, she were the one to read the seventh aliya). DATE OF DISCUSSION UNKNOWN}
12. Hagbah/glilah
Guide: Hagbah and gelilah can be done by either men or women.
Minyan Tehillah practice: Assignment of hagbah and glilah is at the gabbaim’s discretion.
Rationale: Follows Guide directly
Decision made: Start of minyan
13. HafTorah
Guide: A woman may receive the maftir aliya and read the haftara (with the blessings) even on Rosh Chodesh, festivals (footnote 11: According to the statement of the Mordechai in Megillah 809 in reference to a minor) and the Arba Parshiot (footnote 12: See below)
Minyan Tehillah practice: Both men and women read the HafTorah, at the discretion of the leyning coordinator/gabbaim. No distinction is made based on the identity of the Shabbat.
Rationale: Follows Guide directly
Decision made: Elitzur and Michal (Date unknown)
14. Hachzarat Sefer Torah
Guide: A woman may lead the prayers between the Haftara and the Kaddish before Musaf, including the blessing of the new month.
Minyan Tehillah practice: A woman leads the prayers between the HafTorah and the Kaddish before Musaf, including the blessing of the new month.
Rationale: Maximize women’s participation within halachic parameters
Decision made: Start of Minyan (2003)?
Minyan Tehillah practice: The davener reads the prayer for the US (that is a slightly edited version of the one found in the 2014 US armed services siddur) and Israel (version found in Koren) by herself, unless she does not wish to do so (she has to be willing to read both or neither), in which case it’s the responsibility of the gabbaim to find someone to say them or to say the prayers themselves .
Rational: Just the davener reading the prayers eliminates the problem of announcing that everyone says them together, but then in reality very few people actually do. Keeping them in Hachzarat Sefer torah gives them more importance than if they were said during Torah reading. Using the armed services siddur version eliminates the difficulty members of the kahal can have with exalting specific members of the government; takes away the subversive element of the Koren version; and encompasses all institutions within the US government, the voters, and the nation.
Decision made: Ritual Committee, June 2018.
[Old practice: The prayers for the states (US and Israel) will be led by the davener (start and set pace) and recited by the entire kahal together. The language used for both of these prayers is that in the Koren-Sacks siddur.
Rationale: In many communities, the prayers for the states are read by the entire kahal. The Koren-Sacks siddur makes it possible for our kahal to have one version of the language for these prayers, making it possible to implement this practice.
Decision made: Ritual Committee, July 2012, to be implemented with arrival of the Koren-Sacks siddurim]
After Ashrei that follows Av Harachamim, the person who did hagbah and is holding the Sefer Torah hands it to the woman leading, who holds it when she says Yehallelu until the end of the kahal's response ("...am krovo haleluyah"). Then (at the beginning of Mizmor L'David) she hands it to a man (usually the man who will lead Musaf), who carries it around the men's section and then hands it back to her to carry around the woman's section. If there are two Sifrei Torah, the first Sefer is carried around the men's section and the Maftir Sefer around the woman's section.
15. Musaf
Guide: A man leads the Musaf service.
Minyan Tehillah practice: A man leads the Musaf service.
Rationale: Follows Guide directly
Decision made: Start of Minyan (2003)?
16. End of service
Guide: It is common practice that boys and girls lead the sections from Ein Kelokeinu until the end of the service.
Minyan Tehillah practice: If children of either gender wish (can be multiple children together, or just one) to lead the end of the service on any Shabbat, they are encouraged to do so. If no children wish to lead the end of the service, the man who led Musaf continues to lead through the end of the service.
Rationale: Allowing children to lead the end of the service follows Guide directly, and it’s also important for chinuch and making the kids feel that they are a part of the community. The rationale for why the Musaf leader continues to lead the end of the service (as opposed to, say, the woman who led Psukei D’zimrah or Hotza’a/Hachzarah) is to maintain the flow of the service, and because we don’t want to equate what we let children lead with what we let women lead.
Decision made: Ritual Committee, September 2019
[Replaces previous policy:
Minyan Tehillah practice: Children lead the end of Musaf (from Ein Kelokainu through Adon Olam) on the fourth Shabbat of each month; all children are invited to lead Adon Olam every time Tehillah meets from the amud with the Musaf davener/child leading. Children do not lead the end of Musaf at any other time. Children and parents will return for the end of davening on weeks that kids lead.
Rationale: Balancing desire to involve children in leading with considerations of time and quality.
Decision made: Ritual Committee, 2011]
[Replaces previous policy:
Minyan Tehillah practice: If children of either gender wish (can be multiple children together, or just one) to lead the end of the service, they are encouraged to do so. If no children wish to lead the end of the service, the man who led Musaf continues to lead through the end of the service.
Rationale: Allowing children to lead the end of the service follows Guide directly. The rationale for why the Musaf leader continues to lead the end of the service (as opposed to, say, the woman who led Psukei D’zimrah or Hotza’a/Hachzarah) is to maintain the flow of the service.
Decision made: Start of Minyan (2003)]
No policy on Aleinu.
Rationale: We no longer say Tefilalah L’Shalom, and the ritual committee is trying to streamline policies.
Decision made: Ritual committee, September 2019
[Replaces: Alenu should be said silently after “lifnai melech malchai hamilachim, HaKadosh Barich-hu.”
Rationale: At that point in the service, people are tired and there are many pieces at the end of davening. Saying Alenu silently streamlines things, and allows more patience so we can add Tefillah L’Shalom.
Decision made: Start of Minyan.]
A man opens and closes the aron for An'im Zmirot. A child can also be asked.
Minyan Tehillah practice: We do not say Tefillah L’Shalom.
Rationale: Both prayers for the States ask for peace, so Tefillah L’Shalom is redundant, and adds time. In addition, very few people recited it along with the davener.
Decision made: Ritual committee, June 2018.
17. Saying Kaddish D’Rabanan and Yatom
Guide: Silent as to when/by whom
Minyan Tehillah practice: Kaddish Yatom is said:
· After Shir Shel Yom
· After Alenu
· After An’im Z’mirot
Kaddish D’rabanan is said before Alenu/after L’ma’an Acheyye V’Reyyei
Our starting and waiting points are structured such that we should not encounter a situation saying Kaddish without a quorum of ten and ten. However, if we have to move on from a wait point without a quorum, Kaddish is said if and only if ten men are present.
This replaces the previous practice, which was: If we have 10 men and not 10 women (e.g., at Mizmor Shir), the community doesn’t say Kaddish (e.g., by sending a gentleman out of the room as necessary).
Rationale: When Kaddish is said follows standard Orthodox practice; waiting/saying Kaddish was worked out over time (see this document regarding particular parts of the service), including the Quorum Committee’s rearrangement of starting points and waiting to ensure we did not send men out of the room.
Decision made: Various; current practice primarily Quorum Committee September 2009.
Minyan Tehillah practice: When women mourners are saying Kaddish they need not be accompanied by men saying it with them. When no mourners are saying Kaddish, a man is appointed to say Kaddish.
Rationale:
There is a firm halachic basis for women mourners to say Kaddish by themselves, and it is common practice in many Orthodox shuls. This position is also compelling because of the importance of respecting the dignity of the mourners. When we are going out of our way to say Kaddish (i.e. when no mourners are present), the feelings of the mourners are no longer a factor, and there is some halachic preference for having a man say Kaddish. This replaces the previous policy of always ensuring that a man said Kaddish.
Decision made: Ritual Committee, Jan. 2016
Minyan Tehillah practice: Kaddish Yatom will always be recited after Shir Shel Yom and after Aleinu. During Kaddish after Aleinu, the gabbai’im will scan the room to see if people, other than the designated person, are saying Kaddish. If others are saying Kaddish, then Kaddish will be recited following Anim Z’mirot. If others are not saying Kaddish, then Kaddish will not be recited after Anim Z’mirot.
Rationale: The Ramah teaches that Kaddish Yatom must be said after Aleinu, even when no mourner is present. Later, we learn that Kaddish Yatom is said after Shir Shel Yom. We do not know if this was in addition to the one after Aleinu, or to replace it because Shir Shel Yom was historically said at the end of the service. The Arukh HaShulchan teaches that Kaddish should be recited only when appropriate and that it should not be overused, as it would make it meaningless. We know that there is common practice today to recite Kaddish even when mourners are not present. In order to make sure it is meaningful, we will maintain the mandatory recitations after Shir Shel Yom and Aleinu, but recite it at the other times only when a mourner is present.
Decision made: Ritual Committee, July 2012, to be implemented October 2012
Things to skip with no Minyan
- Kaddish
- Barchu
- Shma – If no minyan, the leader doesn't say “Hashem eloheichem emet” aloud and the Ba’al Shachrit cues the kahal to say, “Kel melech ne’eman” (just before Shma) instead
- Repetition of the Amidah
- Torah reading (If no minyan, read Torah portion from the chumash without taking out Sefer Torah, no brachot, no aliyot, no gabbaim/correcting. Torah readers read in the normal trope for the kahal, breaking at the end of aliyot.)
- Brachot around HafTorah (chant HafTorah without brachot either before or after), skip straight to Ashrei (skipping Yekum Purkan, Av Harachamim, Bircat Hachodesh when applicable), then to Musaf silent amidah
Shabbat Mincha
Not covered in the Guide. The order of service as established by the Tehillah RitCom based upon the Guide is:
1. Ashrei/U’Va L’Tzion/Kaddish – led by man
2. Hotza’at Sefer Torah/hachzarah – led by woman
3. Torah reading – men receive/leyn the first two aliyot; the third aliyah, hagbah, and glilah can go to either a man or a woman. It is Minyan practice to assign the third aliyah to a woman.
4. From the Kaddish before Mincha, a man leads through the end
Rationale: Order of service is an interpolation from the guide.
Decision made: Fall 2007 (first time Mincha held) by Deena Zuckerman (Program Committee Chair) and Brian Zuckerman (Head Gabbai).
Following a lunch-and-learn, this announcement is made: “It’s time for Mincha downstairs. If you aren’t going to Mincha, directions for cleanup are as follows...”
If no quorum, and missing only 1-3 men and/or women - at discretion of Mincha whips (Gabbai’im or other) - go back and ask more people to attend.
If missing more than 3 men and/or women, continue without a quorum.
If there’s no minyan, continue without d’varim shebikdusha. Do kriah without the brachot.
Decision made: May 24, 2012 (Ritual Committee Meeting) by Ritual Committee (Stephanie Hoffman, Chair; David Roth, Mallory Davis, Deena Zuckerman).
Rosh Chodesh
This section discusses Shabbat Rosh Chodesh, since the Minyan has not met on Rosh Chodesh that was not Shabbat. The same principles would apply on a chol Rosh Chodesh as well.
Minyan practice is as on a regular Shabbat with Rosh Chodesh special t’filot (e.g., Barchi Nafshi after Shir Shel Yom; special Musaf). The following issues are discussed in detail:
1. HallelGuide: A woman may lead Hallel and fulfills the congregation’s obligation, as Hallel on Rosh Chodesh is only a custom.
Minyan Tehillah practice: It is Minyan practice for the woman leading the Torah service to lead Hallel (with a bracha), switching over after the man leading Shachrit completes the repetition of the Amidah. The man leading Shacharit continues with Kaddish Shalem, followed by Shir Shel Yom, Barchi Nafshi, and Kaddish Yatom before switching back to the woman leading the Torah service.
Rationale: Guide page 4: On days in which only part of Hallel is recited, its recitation is considered a minhag and not obligatory. Therefore, as the Chafetz Chaim states in Biur Halacha (OH 422, " ללה " ), there is no reason to forbid a woman from reciting Hallel on behalf of a man.... Guide page 8: In congregations in which the custom is to bless before the Hallel, a woman may make the Beracha (See Rabenu Tam in Tosafot tractate Arachin 10a)
Decision made: Start of Minyan
Shalosh RegalimRefer to the Holiday Gabbai Sheets for the standard Minyan practice as applied to the davening on Shalosh Regalim. The following special cases are discussed in detail:
1. Hallel during Yom Tov (for Hallel during Chol HaMoed, see below)Guide: If a woman leads Hallel, the congregation must be careful not to depend on her to fulfill its obligation; every person should be sure to say Hallel to himself, as it is a time-bound positive commandment. “By contrast, on the three major festivals, the recitation of Hallel is considered obligatory, and a time-bound positive commandment. However, not every Hallel recited during these festivals has the same status. For example, in the opinion of the Tosafot (Bavli Sukkah 38a "מי שהיה עבד ואישה" ), the Hallel recited on the first night of Pesach is an expression of gratitude for the miracle of the Exodus. Therefore, though this Hallel is time-bound, women are obligated to recite it like men, on the ground that “they too experienced the miracle.” And since women are obligated in this Hallel, the congregation can fulfill its obligation through a woman’s recitation. Otherwise, though, the recitation of Hallel during festivals is obligatory only upon men, as it is a positive time-bound commandment, and women are therefore unable to fulfill the obligation of a congregation that includes men. However, there is no need for the prayer leader to fulfill the congregation’s obligation, and if each person in the congregation makes sure to recite Hallel individually, as is the common practice in any case, there is no reason to prevent a woman from leading Hallel.” (Guide page 4)
Minyan Tehillah practice: A woman leads Hallel. Before Hallel starts, a gabbai announces “Every person should say or sing all of the words to Hallel along with our baalat tefillah, H who is leading Hallel, since Hallel today is a time bound positive commandment. There will be no call and response.” Generally, the gabbaim make sure to sing along volubly to encourage the balance of the kahal to join in. The woman leading is asked to select tunes that encourage everyone to sing every word (rather than call-and-response-type tunes that encourage people to skip phrases that the leader sings). The woman leading is also told that Ana Hashem Hoshia/Hatzlicha Na has to led by her, repeated by the kahal; and if singing all together Hodo LaHashem ki tov, ki liolam chasdo, she has to sing 8 lines, not 4.
Rationale: Following the Guide directly, with the announcement intended to explain our custom to those who attend infrequently.
Decision: Start of Minyan?
2. Birkat Kohanim (Simchat Torah)
Guide: Guide is silent as to whether there’s a variant for Simchat Torah.
Minyan Tehillah practice: Birkat Kohanim said at Shacharit rather than Musaf. On all other chagim when Birkat Kohanim is said, it is said at Musaf.
Rationale: Standard practice on Simchat Torah
Decision made: First Simchat Torah (2006)
3. Hallel during Chol Hamoed: Chol HaMoed Pesach is as Rosh Chodesh; Chol HaMoed Sukkot is as Yom Tov.
4. Megillah reading (Shabbat Chol Hamoed Pesach and Sukkot; 2nd day Shavuot)
Guide: When megillah (Shir Hashirim, Ruth, Kohelet) is read from a printed text and without a blessing, there is no reason a woman cannot read it aloud (See Shulchan Arukh OH 490:9 and the responsum of the Rema (Responsa 35), which hold that the reading of the Megillot on the festivals is not an obligation.).
Minyan Tehillah practice: Both men and women read, at the discretion of the leyning coordinator.
Rationale: Follows Guide directly
Decision: Start of Minyan
5. Hakafot (on Simchat Torah)
Guide: A woman may lead the hymns recited during and before Hakafot.
Minyan Tehillah practice: The gabbaim alternate in handing out verses for “Ata Har’eta”, with the female davener taking the first line (A male Kohen is asked to lead the ‘Kohanecha yilbeshu tzedek” verse).
Both men and women lead Hakafot (take a Sefer Torah and start with ‘Ana Hashem Hoshi’a Na”.) For the first Hakafah, b’not Kohen are invited as are kohanim to lead; for the second Hakafah, b’not Levi are invited as are Lev’im to lead.
As the Minyan generally has access to an odd number of Sifrei Torah, the gabbaim should try to gender balance the number of men and women holding Sifrei Torah (and leading Hakafot) over the course of Hakafot.
Rationale: Follows Guide
Decision: Current practice as of 2007; Brian Zuckerman (Head Gabbai) and Deena Zuckerman (Program Committee Chair) made decision.
6. Akdamut (on Shavuot first day)
Guide: woman may recite Akdamut; the congregation responds to each verse.
Minyan Tehillah practice: A woman knowledgeable of the nusach (preferably the gabbait rishona on that day) says Akdamut.
Rationale: Follows Guide directly. Akdamut is said at the bimah, and so the gabbait would be the natural person to lead it (as no other woman would be on the bimah before the first aliyah). If not, the gabbait would find a woman to lead.
Decision: Ritual committee, in advance of Shavuot 2009.
7. Chatan Torah/Chatan Breishit (on Simchat Torah)
Guide: both men and women may be honored to complete the book of Deuteronomy and begin the book of Genesis.
Minyan Tehillah practice: Chatan Torah/Breishit are assigned by the designated person. Both men and women are honored – there has been a practice to date to try to gender-balance the aliyot, but that has not been enshrined in policy. Gabbaim calling up the Chatan Torah/Breishit should be sure to use the correct gender form. There has been a practice to date that the gabbait calls up a female Kalat Torah/Breishit and the gabbai the male Chatan Torah/Breisht, but that has not been enshrined in policy.
Rationale: Assignment follows Guide directly.
Decision: Current practice as of 2007; Brian Zuckerman (Head Gabbai) and Deena Zuckerman (Program Committee Chair) made decision.
8. Yizkor (last day of Pesach, 2nd day of Shavuot, Shmini Atzeret)
Guide: A woman may lead Yizkor.
Minyan Tehillah practice: The davening coordinator preferentially asks a woman to say Yizkor. Usually the woman saying Yizkor stops, and the woman who led Hotza'at Sefer Torah starts again, at Av Harachamim.
Rationale: Follows Guide directly.
Decision: Start of Minyan
Yizkor will start with communal tefilot, after an explanatory announcement (“We all start Yizkor together with prayers for Tzahal and martyrs; if after those you choose to leave, please be sure to leave and return promptly and quietly.”) Gabbaim will station someone at the back in advance who will step immediately outside to tell people we’re ready to continue with davening; we’ll wait 15-30 seconds, then continue davening.
Rationale: To ensure that there is less balagan around Yizkor, that those who are saying it aren’t interrupted by people returning to the room, while balancing the very strong minhag that amny have to not stay in the room for Yizkor.
Decisison made: Committee of gabbaim (Matya Schachter, Shlomiya Baryam, Gershon Marx, Deena Zuckerman), in consultation with Rabbi David Roth, halachic advisor, July 2011
9. Hoshanot (Sukkot)
Guide: A woman may lead the hymns recited during Hoshanot. Men and women should take care to go around the bima separately.
Minyan Tehillah practice: There are two circles with a mechitza between them. Each circle circles around a person holding a Sefer Torah; the shulchan is between the two circles, circled by neither but passed by both. A man and a woman will both lead, alternating sections. Hoshanot take place immediately following Hallel.
Rationale: As per the Guide, the shaliach tzibbur for hoshannot is not motzi the kahal, and each word that he says is to be repeated by all those present. A woman may therefore lead the kahal in hoshannot.
Decision: Ritual Committee decision over summer 2010
10. Speed Leyning (Simchat Torah)
Minyan Tehillah practice: A Quorum is required at each leyning station. Kohanim and Leviim do not need to leave the room after their aliyot.
Decision: Fall 2011 by Rabbi David Roth, halachic advisor
Chanukah
Again, follow the standard Minyan practice as applied to the davening on Shabbat (or Shabbat Rosh Chodesh), with the following special cases:
1. Hallel
Guide: A woman may lead Hallel and fulfill the congregation’s obligation, as women were equally part of the miracle of Hannukah (See Minchat Patim 683).
Minyan Tehillah practice: As is true at other times Hallel is said, the woman who leads Hotza’at Sefer Torah leads Hallel with a bracha, as described.
Rationale: Follows Guide/maximize participation
Decision made: Start of Minyan
PurimNight
The Minyan has established no precedent for waiting/not waiting if there is not a quorum at the start of Ma’ariv. Options include:
1. Wait until a quorum is reached before starting Ma’ariv
2. Daven Ma’ariv b’yechidut, and then read the megillah when ten adults (men/women combined) arrive.
1. Ma’ariv. A man leads the Ma’ariv service.
Guide: There is not an explicit statement that in a chol situation a man must lead Ma’ariv, but it is strongly implied in several places, such as: “Kabbalat Shabbat: a woman may lead from Lechu Neranena until before Barkhu” (page 10).
Minyan Tehillah practice: A man leads Ma’ariv.
Rationale: Interpretation of Guide.
Decision made: Start of Minyan
When Leil Purim falls on Motzei Shabbat, we omit “Barukh Hashem L’Olam Amen v’Amen” (until the chatzi Kaddish). No decision has yet been made regarding when Leil Purim is on another day of the week.
Rationale: Maintain community’s concentration and spirit. Many Ashkenazi communities omit this section.
Decision made: Gabbai committee, February 2011.
2. Point in service when megillah is read. Follows standard order of Purim service. When it is time to read the megillah, the mechitzah is lowered, seating is mixed, and the megillah is read. After megillah reading, the mechitza is re-raised, and seating is again separated.
Guide: The Guide is silent on this point.
Rationale: Standard Orthodox practice.
Decision made: Ritual Committee meeting January 2009. Previously, the minyan davened all the way through, took down the mechitza, and read the megillah.
3. Quorum for megillah reading
Guide: For those who require a minyan for the Megillah reading, women can be counted for the Minyan (See Rabenu Nissim on the Rif Megillah 6b.)
Minyan Tehillah practice: Women can be regarded as part of the minyan for Megillah reading.
Rationale: Follows the Guide directly.
Email from Elitzur Bar-Asher to Shira Zeliger, February 2009
“this is an interesting case.
in fact as you could see we don't say anything about mixed seating or mechitza in our guide - as this is a very problematic topic. In fact, there is no good source for the request to separating the seating at anytime.
But, it is a custom to seat separately on dvarim shebiqdusha. This is not the case in megillah. So, the custom at Tehillah is based on three reasons:
1. Lack of good reasons why to separate
2. women can be regarded as part of the minyan for the megillah reading
3. there were old customs of mixed seating; for example in Morocco it was customary to read the megillah not in synagogues but in the houses- in this case there was no separation.”
Decision made: Start of minyan; reaffirmed February 2009.
4. Reading of megillah
Guide: Women may fulfill the congregation’s obligation for the Megillah reading (Tur 289, based on Rashi.)
Minyan Tehillah practice: Both men and women read. It is our policy that Megillah readers on Purim are drawn from those readers who are strongest technically and artistically (rather than trying to bring in new readers), and that there should be a roughly even gender balance of readers.
Rationale: Follows Guide. Policy regarding readers is based on Purim’s being one of the largest/most visible readings of the year.
Decision made: Start of Minyan for broad decision. Policy regarding readers made by Ritual Committee December 2008.
Decision made: Ritual Committee, September 2019, to eliminate “It is preferable for the first perek to be read by a woman.” Rational is that Purim is no longer necessarily the largest/most visible reading of the year, it makes life easier for the leyning coordinator, and the committee was trying overall to streamline minyan policies.
5. Saying the brachot for the megillah reading
Guide: The Guide is silent on this point.
Minyan Tehillah practice: The reader of the first perek says the opening brachot and the reader of the last perek says the closing brachot, regardless of gender.
Rationale: ????
Decision made: Start of Minyan
Morning
Standard Tehillah practice:
· Communal davening begins with Barukh Sheamar
· Woman leads through end of Az Yashir
· Man leads through rest of Shacharit. Shir Shel Yom is said after Alenu.
· Woman leads Hotza'at and Hachzarat Sefer Torah
· Both men and women read Torah/Megillah
· If no minyan (of ten men), see what is skipped for Shabbat/Shacharit
· If no minyan (of ten adults combined), the Megillah is not read
· Tefillah L’Shalom is said after Shir Shel Yom
Rationale: Application of existing principles and practices.
Decision made: First meeting for Purim morning (2007) by Ritual Committee Chair (Brian Zuckerman) and Programming Chair (Deena Zuckerman).
Yamim Noraim GeneralGuide General Statement: In the High Holy days, some congregations have involved women in leading prayers unique to this period; women lead Selichot and other hymns that are a major part of the High Holy Day liturgy. There are two justifications for this practice: First, these sections of the service are not essential to prayer service; and in some congregations they are not said as part of the repetition of Amidah. Second, the practice of Sefaradi communities is that the members of the congregation, including those not yet bar mitzvah, lead the congregation in recitation of these section. The description below is based on the practice in a number of congregations; there is considerable room for adjustments based on local considerations.
In these congregations the practice is that during all prayers two readers, a man and a woman, stand in front of the congregation, each in the respective section, and they take turns leading the service based on the principles discussed above. In effect, the service is led by a man and a woman together.
Minyan Tehillah general practice: The Minyan follows the Koren nusach for High Holidays, unless otherwise specified.
Ark openings are split between men and women at the discretion of the gabbaim.
Haftorot are assigned by the leyning coordinator.
Honors (aliyot/hagbah/glila/holding Sifrei Torah) are determined by the designated person (Deena Zuckerman for many years).
Rosh Hashanah
1. Ma’ariv and Mincha.A man leads both Rosh Hashana services
Guide: Rosh Hashana Ma’ariv and Mincha are not discussed in the Guide.
Minyan Tehillah practice: A man leads the service
Rationale: Implied based on other statements in the Guide.
Decision made: First Rosh Hashana (2007)
2.Psukei D’zimrah.
Guide: A woman may lead Pesukei D’Zimra up until “V’hanorah b’noroteicha.”
Minyan Tehillah practice: A woman leads P’sukei D’zimrah, beginning with Barukh Sheamar as usual.
Rationale: Follows Guide explicitly
Decision made: First Rosh Hashana (2007); change to starting with Barukh Sheamar rather than Mizmor Shir Chanukat Habayit L’David was September 2009 (see Shabbat Morning for details).
3. Shacharit, first day
Guide: In the reader’s repetition of the Amidah, a woman may lead from “Even chug mitzok n’shiyah” until the end of the hymn “Hashem Melekh Hashem Malakh.”
Minyan Tehillah practice: A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza. The man leads from Hamelech through the beginning of the repetition of Shmoneh Esrei. The woman leads from “Yimloch Hashem L’Olam” until the end of the hymn “Hashem Melech Hashem Malakh.” The man leads until the end of Shachrit.
Rationale: Follows Guide, with one exception. The “Even Chug” paragraph is said silently (started/cued by the man leading Shachrit); starting with Yimloch Hashem L’Olam is a cleaner switch point.
Decision made: First Rosh Hashana (2007)
4. Shachrit, second day
Guide: In the reader’s repetition of the Amidah, a woman may lead from “Sholachti bimlachot segel chaburah” until the end of the hymn “Hashem Melekh Hashem Malakh.”
Minyan Tehillah practice: A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza. The man leads from Hamelech through the beginning of the repetition of Shmoneh Esrei. The woman leads from “Sholachti bimlachot segel chaburah” until the end of the hymn “Hashem Melech Hashem Malakh.” The man leads until the end of Shachrit.
Rationale: Follows Guide directly
Decision made: First Rosh Hashana (2007)
5. Torah service.
Guide: Torah Service: see above “morning services” on weekdays. Torah Reading: Both men and women may receive aliyot. A woman may receive the maftir aliya and read the haftara (with the blessings).
Minyan Tehillah practice: Follows Guide directly. See Appendix for details regarding Torah reading. It is Minyan policy that Torah readers on High Holidays are drawn from those readers who are strongest technically and artistically (rather than trying to bring in new readers).
Rationale: Follows Guide directly. Rationale for who reads based on High Holidays’ being among the most visible/largest Tehillah services.
Decision made: First Rosh Hashana (2007). Policy regarding who reads Torah made by Ritual Committee December 2008.
6. Blowing the shofar
Guide: A woman may announce the Shofar blasts and may assess their validity. A woman may lead the prayers between the haftara and the Kaddish before Musaf.
Minyan Tehillah practice: When the Shofar is blown:
· A man blows the shofar. The ba’al tokeah and makriah are located at the bimah in the middle of the mechitza.
· A woman (determined separately by the Ritual Committee) is makriah. The ba’al tokeah leads from Lamenatzech Livnei Korach Mizmor through the first Ashreis.
· The woman leading Hotza’ah continues with Ashrei yoshvai vaitecha through the return of the Sefer Torah
· The man leading Musaf starts with Hinneni
When the Shofar is not blown (Shabbat/Rosh Hashana):
· The woman leading hotz’ah leads Yekum Purkan through the return of the Sefer Torah
· The man leading Musaf starts with Hinneni
Rationale:
· ba’al tokeah/makriah: Follows Guide directly
· Leading of the t’filot around shofar blowing: These traditionally are a unit, and led by the ba’al tokeah
· Musaf Shatz leading Hinneni – Hinneni is traditionally a set-piece that opens Musaf, and so it is joined to it
Decision made: First Rosh Hashana (2007)
7. Musaf/first dayGuide: A woman may lead from the hymn “Af Orach Mishpatecha” until the end of the hymn “L’adei Ad Yimlokh.”
Minyan Tehillah practice: The man leading Musaf leads everything except for the piyutim Upad Mei'az, Teifen beMakhon , Af Orach Mishpatecha, and Melekh Elyon which are led by the woman. A woman also leads veKhol Ma'aminim.
Rationale: Members of the kahla felt that the minyan wasn’t living up to it’s ideals with no part for a woman during Musaf, and the Guide allows for a woman to lead the piyutim, although the man needs to lead the brachot, so there is a lot of switching back and forth.
Decision made: Ritual Committee meetings over the summer of 2010
Minyan Tehillah Practice: The men and women leading Musaf will decide how to divide up the end of davening between them, making sure to do it the same way both days. It can be divided, or the women can lead all of it.
Rationale: Anyone can lead the end of davening, and unlike on a standard Shabbat, people don’t think about this as the part of davening lead by children
Decision made: Ritual Committee, May 2011
(All of this replaced the first policy: Minyan Tehillah practice: The man leading Musaf leads the whole way through.
Rationale: As this would be only two piyyutim, it was decided that asking a woman to lead only them would be de minimis. Instead, the man leading Musaf moves to the middle of the congregation (moving the podium exactly to the center, in front of the mechitza near the aron) so as to be seen by both men and women; the shofar blower stays fully on the men’s side and the makriah stays fully on the women’s side.
Decision made: First Rosh Hashana (2007). Discussed and elaborated upon at a Ritual Committee meeting August 2008, with suggestion made regarding placement of shaliach tzibur and shofar blower/makriah made and adopted at that meeting. Reaffirmed by Ritual Committee vote via email September 2008.)
8. Musaf/second dayGuide: Guide is silent – implication that there is no portion of Musaf a woman can lead.
Minyan Tehillah practice: We add a piyut that is no longer in common usage but had been said (from the Middle Ages until just after WWII) among the Jews of France and parts of Italy on the second day of RH in the same spot that Upad is said on the first day. Like on the first day, this piyyut is interspersed with the brachot that a man must say, and will therefore involve several points of switching back and forth and careful coordination between the man and woman leading the kahal. A woman also leads veKhol Ma'aminim.
Rationale: This provides a role for the woman during Musaf on the second day.
Decision made: Ritual Committee meetings over the summer of 2010
Minyan Tehillah Practice: The men and women leading Musaf will decide how to divide up the end of davening between them, making sure to do it the same way both days. It can be divided, or the women can lead all of it.
Rationale: Anyone can lead the end of davening, and unlike on a standard Shabbat, people don’t think about this as the part of davening lead by children.
Decision made: Ritual Committee, May 2011
(All this replaced previous practice: Minyan Tehillah practice: The man leading Musaf leads the whole way through
Rationale: Follows Guide directly
Decision made: First Rosh Hashana (2007). Discussed and elaborated upon at a Ritual Committee meeting August 2008, with suggestion made regarding placement of shaliach tzibur and shofar blower/makriah made and adopted at that meeting. Reaffirmed by Ritual Committee vote via email September 2008.)
9. Shofar blowing; Last 40 kolot
Guide: Guide is silent on when kolot are blown
Minyan Tehillah practice: Final 40 kolot are blown during the Kaddish that follows Musaf (before Titkabal T’zlothon).
Rationale: Has to go somewhere – this is what the Orthodox Minyan at Harvard Hillel does
Decision made: First Rosh Hashana (2007)
Yom Kippur
Mincha is said individually - the communal service begins with Kol Nidrei.
1. Kol Nidrei
Guide: There are two approaches to the status of Kol Nidrei. Some believe that it is an act of absolving past vows (thus most Sephardic decisors) and some believe that it is a prayer for the future (thus Ashkenazic decisors, following Rabenu Tam). On the first approach, a woman may not lead Kol Nidrei, and two men should stand beside the chazzan while saying Kol Nidrei to constitute a Bet Din, but on the second approach, a woman certainly may either lead the Kol Nidrei or hold a Sefer Torah. Therefore, if a woman leads Kol Nidrei it is necessary to explain to the congregation that the prayer does not affect absolution of past vows. There are some congregations that fear that some people will nonetheless depend on Kol Nidrei to absolve their vows and thus do not allow women to lead.
Following Kol Nidrei, the Sifrei Torah are passed both in the men and women’s sections.
Minyan Tehillah practice:
· A man leads Kol Nidrei
· Two men stand beside the chazzan while saying Kol Nidrei to constitute a beit din
· Sifrei Torah are returned to the aron, not passed through either side of the mechitza
Rationale: Follows approach laid out in the Guide.
Decision made: First meeting for Yom Kippur (2005)
2. Ma’ariv
Guide: A woman may lead from after the Amidah, starting with the hymn “Ya’aleh” and until Avinu Malkenu.
Minyan Tehillah practice: A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza. The man who led Kol Nidrei leads Ma’ariv through the Amidah (or through Vayechulu when Yom Kippur falls on Shabbat). The woman leads from Ya’aleh until the silently-said parts after Al Cheyt. The man leading Ma’ariv continues from Avinu Malkenu through the end of Ma’ariv.
Rationale: Follows Guide directly
Decision made: First meeting for Yom Kippur (2005)
3. Psukei D’Zimrah
Guide: A woman may lead Pesukei D’Zimra up until “v’hanorah b’noroteicha.”
Minyan Tehillah practice: A woman leads P’sukei D’zimrah, beginning with Barukh Sheamar as usual.
Rationale: Follows Guide explicitly
Decision made: First Yom Kippur (2005); change to starting with Barukh Sheamar rather than Mizmor Shir Chanukat Habayit L’David was September 2009 (see Shabbat Morning for details).
4. Shacharit
Guide: In the reader’s repetition of the Amidah, a woman may lead from the hymn “Yichadta yom ze bashana” until “Yoshev T’hilot.”
Minyan Tehillah practice: A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza. Man leading Shacharit starts with HaMelech and leads through the Mechaye HaMetim bracha. The woman leading Shacharit continues with Ichadita yom and continues through “HaAderet vehaEmunah.”
Rationale: Follows Guide explicitly.
No clear justification for why a woman can’t lead the slichot/Vidui section (from Zechor Rachamecha through the psukei tfilah following Vidui), given that women do lead that section in Ma’ariv, Musaf, and Neilah.
Decision made: First Yom Kippur (2005)
5. Hotza’at Sefer Torah
Guide: see above “morning services” on weekdays. A woman may lead the prayers between the haftara and the Kaddish before Musaf.
The Torah scroll may be returned as it was brought out – until the prayer “Hineni HeAni Mima’as
Minyan Tehillah practice: See Appendix for details regarding Torah reading. Yizkor as on a regular chag. Woman leading Hotza’ah begins with Ashrei as usual and returns the Sefer Torah. Man leading Musaf begins with Hinneni.
It is Minyan policy that Torah readers on High Holidays are drawn from those readers who are strongest technically and artistically (rather than trying to bring in new readers). Rationale follows Purim, and made by Ritual Committee December 2008.
6. Musaf
Guide: A woman may lead from after “Mchayei HaMetim” until before Unetane Tokef. She may also lead from “Chatanu Tzureinu” until after the Vidui.
Minyan Tehillah practice: A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza. Man leads Musaf from Hinneni, through beginning of repetition to Mechayei HaMetim. Woman leads from Tsefeih Bevat through Asher Eima'tekha. Man leading Musaf continues with L’Yoshev Tehilot . Woman starts again with Zekhor Rakhamekha through the psukei Tefilah following Vidui. Man leading Musaf takes over at U’meahavatcha and continues through the end.
Rationale: Follows Guide pretty much explicitly. Starting with L’Yoshev Tehilot is a more natural switch point than just jumping straight into U’Netaneh Tokef – and this way the woman leading stops at an ark closing.
Decision made: First Yom Kippur (2005)
7. Mincha Davening
Guide: Silent regarding who can daven which portions of Mincha
Minyan Tehillah practice: A woman leads Hotzaat Sefer and Hachzarat Sefer Torah, as well as Zekhor Rahamekha through P'sukei Tefila before Umaiahavatcha, at which point the man continues.
Rationale: To provide a role for a woman during mincha that is not dependent on Yonah. At all other times a woman leads Hotzaah and Hachzarah, and the section during the Chazarat Hashatz is analogous to what the woman leads during Chazarat Hashatz of Musaf.
Decision made: Ritual Committee, July 2011
(Replaces first policy: Minyan Tehillah practice: Man leads all of Mincha
Rationale: No explicit explanation in Guide for why a woman can’t lead part of Mincha.
Decision made: First Yom Kippur (2005). Discussed Ritual Committee meeting August 2008, but agreed that at the time the Minyan didn’t have sufficient number of women available to consider asking whether there was a reason for the practice/if it was changeable. May be worth revisiting for 5760 and beyond.)
8. Mincha Torah reading
Guide: Men and women may both receive aliyot and read from the Torah, though some hold that men must receive the first two aliyot. A woman may receive the third aliyah and read the haftara from the Book of Jonah.
Minyan Tehillah practice:
· Men receive/read the first two aliyot
· Minyan policy is a strong preference for a woman to receive the third aliyah and read the Haftarah from Yonah
Rationale:
· First two aliyot – Standard Orthodox practice – aliyot go to a kohen and levi
· Third aliyah – Maximize participation of women within halachic parameters
Decision made: First Yom Kippur (2005). Policy regarding Yonah reaffirmed 2007 – original decision had been made for a man to be given the third aliyah; Elitzur/Michal argued for switch to ensure that woman received third aliyah/Yonah, which was made.
Update: If it is too hard to find a woman to leyn Yona, a woman can have the 3rd aliya and a man can leyn. Ritual Committee, Nov. 2019.
9. Neilah
Guide: A woman may lead from the hymn “Ptach Lanu Sha’ar” until “vkol hanistarot v’haniglot ata yodea”
Minyan Tehillah practice:
· A man and a woman lead, each at a podium/bimah on his/her respective side of the mechitza.
· Man starts with Ashrei
· Woman begins with Ptach Lanu Sha’ar, and continues through Sarnu Mi’mitzvotecha, ending with “Vkol hanistarot v’haniglot ata yodea.”
· Man continues with Atta notein yad laposhim and continues through the end
Rationale: Follows Guide directly
Decision made: First Yom Kippur (2005)
10. Shofar blowing after Yom Kippur
Guide: A woman may blow the Shofar at the end of Yom Kippur. A woman may also lead Havdalah for the congregation.
Minyan Tehillah practice:
· Either a man or a woman blows the shofar at the end of Yom Kippur, depending upon availability of shofar blowers – women should certainly be asked.
· A woman acts as makriah for the final tekia gdolah
· A woman is typically asked to lead Havdalah
· A man davens Ma’ariv afterward
Tisha B’av, Yom Ha’Atzma’ut, Yom Yerushalyaim
Minyan Tehillah has not yet met on any of these days. Should the Minyan meet, the Ritual Committee should refer to the Guide (and to this document), in coordination with the halachic advisor (if there is one), in planning services.
Miscellaneous Ritual Decisions
I. Chanting the haftarah
The Haftarah must be chanted with its appropriate nusach; it can’t be just read.
Rationale: “I don’t believe the job of the ritual committee should be to discuss "only once" cases. This situation will put us in a very bad position of being “judges” who decide about people's abilities and decisions. Therefore we should make a general decision: Are we going to let people who don't want to chant, just recite it:? I think that at this point the answer to this question should be NO.”
“Evaluating on a case-by-case basis could lead to people viewing the ritual committee in a personal way (as mean, unkind and inconsiderate) rather than as setting down principles.
In this case, the ritual committee decided not to change the way the tefillah is run. Whoever wants to participate, whether deaf, tone deaf or ugly, needs to find a way to work in these limits: with all the alternatives possible in Tehilla: dvar Torah, aliya, etc.”
“In short, I view Tehillah not only as a local community striving to make a meaningful prayer experience for the people who live in Cambridge. But as a community that has the potential to generate a step towards change on larger social stage. The only way, however, that this can happen, is if we identify “gender roles” as a focused area of change. Outside of this limited area, we must maintain as much common ground as possible with Modern Orthodoxy, so that we can continue our conversation.”
Decision made: December 2006
II. Standing for special aliyot
Before the aliyot of Aseret Hadibrot and Shirat Hayam and the last aliya in each Sefer, one of the gabbaiim should make an announcement to the effect of: “This aliya contains Aseret Hadibrot, the Ten Commandments/Shirat Hayam, the Song By the Sea/is the last aliya of the Sefer. Many people have the custom to stand for …. If it is your custom to stand for this section, please rise now, at the beginning of the aliya, so as not to disturb the reading.”
Rationale: After determining that standing and not standing are both acceptable, it was decided to accept both practices within the minyan, but to minimize disturbance of the reading, both by the kahal making noise as they stand up, and by the gabbaiim pausing the reader and motioning for standing. This also reflects the opinion that no one part of the Torah is any more important than any other part. It was also felt desirable to make an announcement that would make clear to those less familiar what was going on and the fact that standing is not mandatory.
Decision made: Committee of gabbaim (Matya Schachter, Shlomiya Baryam, Gershon Marx, Deena Zuckerman), 2011, in consultation with David Roth, Halakhic Advisor
Before Zachor one the gabbaim should announce: “We are about to read Zachor, which fulfills a positive commandment. Both the leyner and the kahal, congregation, should keep that in mind and pay close attention to the leyning. It is many people's custom to stand for all of Zachor.”
Rationale: While there is not a lot in halachic sources on standing for Zachor, what there is indicates that it is good to stand. The sources also indicate that people need to be aware that they are fulfilling a positive commandment and should pay special attention. We wanted to remind people of the common custom to stand, while at the same time not telling them that they need to do so.
Decision made: Ritual Committee, March 2022
IV. Bar mitzvah leading women's parts of serviceOn the occasion of a bar mitzvah celebrated at a Tehillah davening, the bar mitzvah boy may not lead either Hotzaat/Hachzarat Sefer Torah or Psukei D’Zimra.
Rationale: Maintaining normal form of our services even on the occasion of a simcha; preserving parity between bar and bat mitzvot (since a bat mitzvah girl may not lead Shacharit or Musaf).
Decision made: Ritual Committee, 2011
V. Men as gabbai rishonIf we have a replacement gabbait who has not gabbaied before, or who doesn’t feel comfortable for any reason, then the man will be gabbai rishon.
Rationale: It is more important that leyning/mishebairachim run smoothly than that a woman be gabbait rishona.
Decision made: Committee of gabbaim (Matya Schachter, Shlomiya Baryam, Gershon Marx, Deena Zuckerman), July 2011
VI. Tallit policyMen wear a tallit when doing something, women choose (using common sense, so that if a man refuses a tallit, don’t fight about it, let him do whatever it is, discuss later).
Rationale: The previous policy was not being enforced because it felt unnecessary or even uncomfortable to the gabbaim, and the ritual committee was trying to streamline policies so as to only have policies that are enforced.
Decision made: Ritual committee, September 2019
[Replaces: Men wear a tallit when doing something, women choose (using common sense, so that if a man refuses a tallit, don’t fight about it, let him do whatever it is, discuss later).
When a woman comes up to do anything, gabbait says: would you like a tallit? (using common sense, so if a woman has said no several times, don’t need to offer again)
Decision made: Ritual Committee, 1-13]
VII. Priorities in Choosing Daveners- saying words properly has to be a number one priority as an Orthodox minyan
- singing is a number one priority, as is amount of time (also based on kahal feedback), so davening coordinator should make an effort to balance them
- important to have kids daven regularly so they can get it to “stick” (more than twice a year)
- davening coordinator needs to give feedback to daveners who had problems (too much stumbling/slurring, we have people who are happy to work with you/listen to you before you daven again)
- everyone gets a first chance at davening, might or might not be allowed/asked to daven again
Rationale: Based on numerous discussion at Rit Comm and with members of the community.
Decision made: Ritual Committee, 2-13
Appendix
A . No QuorumIf there is no quorum, wait after Yishtabach, before Kaddish:
- First choice is to do niggunim. Second is a dvar Torah (by someone other than the DT-giver listed below).
- When the quorum is completed, recite one of Tehillim (shel shevach): something like one of the haleluyas from Psukei D’zimrah (announce page number), before continuing with Kaddish.
- Sof zman tefillah is at XX:XX. For S leading Shacharit, the latest time to move on with Shacharit is XX:XX.
- If at XX:XX the quorum is not complete, continue with davening. Davener should use normal Shabbat nusach but minimize additional singing until the quorum is completed. If there are ten men, use minyan liturgy.
- The gabbaiim may choose to wait just a few moments past the “move on” time above, if they know this will enable us to achieve a quorum. (See Recommendations sheet.)
- Tell davener when to move on with davening and how.
- Announce something like: “Due to considerations of sof zman tefillah we must move on with davening. We anticipate that our quorum will be completed shortly.”
- Cue davener when quorum is completed, and cue when minyan (ten men) completed.
- Chazarat Hashatz must be completed by sof zman tefillah.
- If still no quorum by the end of Chazarat Hashatz, wait again after Kaddish Shalem.
B. Leyning Notes1) Aliyot Breakdown for Breshit
Kohain - 1:1-2:3
Levi - 2:4-2:19
3 - 2:20-3:21
4 - 3:22-4:18
5 - 4:19-4:22
6 - 4:23-5:24
7 - 5:25-6:8
2) Aliyot Breakdown for Dvarim
Kohain - 1:1-1:10
Levi - 1:11-1:21 (verse 12 read in Eicha trope)
3 - 1:22-1:38
4 - 1:39-2:1
5 - 2:2-2:30
6 - 2:31-3:14
7 - 3:15-3:22
3) When the Tochacha is read, the leyner should get the aliya. It’s also read quietly.
a. Bechukotai, 26:14-26:41 and 26:43 (3rd aliya, 5th when doubled with Behar)
b. Ki Tavo, 28:15-28:68 (6th aliya)
4) Zachor: do not read the last pasuk twice. Read it once as zaicher, זֵכֶ ר.
5) Esther, 9th perek: read all in one breathe from the start of the names of Haman's sons through the word aseret at the start of the next pasuk; if possible, the leyner should include in that one breathe the words chamaish maiot ish from the previous pasuk.
We're talking about the end of pasuk 6 (chamaish maiot ish) to the first word in pasuk 10 (aseret).
