MidrESHET HAYIL

MidrESHET HAYIL
The Daily Companion for the Sephardi Woman

Halakhot Outline

B''SD


SEFER OSSAR DINIM LE'ISHA U'LE'BAT




A. Halakhot of Waking Up in the Morning and Netilat Yadayim

1.  When a woman wakes up from sleep in the morning, she should not get up immediately; this is not healthy. Instead, she should slowly sit up in her bed until she is fully awake and then she could stand on her feet.

2. Immediately upon waking, a woman should express her Emunah in her Creator by reciting ‘Modah Ani’ (note: Modah and not Modeh, which is for men) as a thanks to HaShem for returning her Neshama to her. She should insert a pause between the words ‘be’hemlah’ and ‘rabah emunatekha’.
It reads like this: Modah ani lefanekha, Melkekh Hai ve’Kayam, she hehezartah bi Nishmati  behemlah- PAUSE- rabah emunatekha J

3. We say Modah Ani before doing netila in the morning.

4.  For a child who knows how to speak, it is proper for his parents to accustom him to recite Modeh/Modah Ani upon waking up




5. Women are also obligated in doing netilat yadayim. Even if she does not daven Shaharit, but davens Minha or Arbit instead, she still must wash netilat yadayim WITH a berakha

6. Some are stringent to wash netilat yadayim immediately after waking up before getting dressed, however from the halakha it is permissible to get dressed and to take care of one’s needs before washing netilat yadayim. According to the Zohar HaKadosh, the woman who takes it upon herself to wash netilat yadayim near her bed, upon waking up, before getting dressed, a berakha will come upon her.

This is the procedure for someone who does not need to take care of her needs (solid wastes ) (* if this term is unclear, please message me for further elaboration): She should wash netila, make a berakha (Barukh Ata Ado-nai E-lohenu Melekh ha’olam, asher kideshanu be’missvotav ve’ssivanu al netilat yadayim) and then dry her hands AFTER making the berakha.

However,  In the case where one has to take care of her needs in the form of solid wastes, she is therefore not able to make a berakha, so she should


a. first wash netilla WITHOUT A BERAKHA
b, then take care of her needs,
c. then wash netilat yadayim again, but this time WITH A BERAKHA,
d. and lastly dry her hands.
(The berakha recited after using the restroom will be discussed in subsequent Halakhot)

If she has only liquid wastes, she can still make a berakha and therefore should follow the first set of steps. (do netilat yadayim, make a berakha and dry hands before she takes care of her needs)
7. A woman does not need to remove her rings to do the morning netila.




8. When doing netila in the morning (and any other time except for haMossi/eating bread) a woman begins by washing her right hand first. 
She first fills the netilla cup while holding it in her right hand, and then transmits the cup to her left hand.
She pours water on her right hand, and then gives the cup to her right hand to pour it on her left hand. 
She repeats this 3 times.
The sequence goes as follows:  (1)right-left- (2)right-left-(3)right-left




9. A woman who is not pure (during her cycle) is permitted to prepare the water in the netila cup for her husband to wash his hands in the morning. However, she should be careful not to put her hands under the faucet while doing so because water transmits this impurity.

10. It is proper to educate young children to wash netila in the mornings and to teach them also to make a berakha on the netila as follows:
‘Barukh Ata A-donai E-lohenu Melekh Ha’Olam Asher Kideshanu be’Missvotav ve’Sivanu Al Netilat Yadayim’

11. It is preferable to use a vessel (netilla cup) for doing netilla. However, if one is truly not available, we may do netilla straight from the faucet, alternating hands (right- left x3) without a berakha. For the purpose of educating children, we also wash their hands for them likewise; however, even if they use only a faucet, we teach them to do the netilla with a berakha.

12. We also teach young girls to wash netilla just as adults do (for the morning, before a meal, after using the restroom)

13. It is a segula to wash the hands of infants and children under gil hinuch (age of education, which is roughly around age 6) so that they grow up pure and holy.

14. Even during the time that a woman is impure (during her cycle), she is able to do netilla for her children in order to educate them what is the proper way.

15. One should make the berakha of netillat yadayim before she dries her hands. The Ari z’’l has the same opinion that this is the proper way.

16. If there is no towel available to dry one’s hands, one is permitted to use the electric dryers that dry hands by warm air.

17. A woman who wakes up in middle of the night because she is thirsty, she can wipe her hands on a towel or sheet and make a berakha to drink the water even if she did not do netillat yadayim.

 If she drank an adequate amount of water (at least 4.5 ounces within one/two gulps) to say boreh nefashot, she may do so. She only has to be careful not to touch the water she is drinking so that any impurities will not transfer.




18.  A woman who wakes up in middle of the night to take care of her (restroom) need s where she knows she is going back to sleep right after, should wash netilla to do asher yassar (the berakha made after using the restroom.) Since she knows she is going back to sleep, she should not recite the berakha made for netillat yadayim and instead reserve that berakha for when she wakes up in the morning and washes her hands then.


19. (part a) If one wakes up in middle of the night to put a blanket over their baby or to give them a pacifier, there is no obligation to do netillat yadayim.

19. (part b) Likewise, if a woman wakes up in middle of the night to nurse her child, halakhically, there is no obligation for a woman to wash netilla before doing so. However, it is considered midat hasidut, a level above and beyond, to do so.

19. (part c) Some women have the custom to make  berakhat shehakol on something with that berakha right before they nurse (as if they are making the berakha for their child). A woman who does so, a berakha will come upon her.
Note:  she should be careful to make a berakhat shehakol on a drink only if she is truly thirsty, otherwise, she should not make a berakha for no reason

20. We should ensure that young children wash netilla before they touch any food or drink. In the case of an adult, if we are certain that they touched a food before they did netilla:
                If it is dry/solid food, we can wash the food in water three times before they are eaten.
If the food is moist/cannot be washed (like bread, pastries or drinks), it is better not to eat them, however in a last case scenario, it is still permitted.
However, with younger children who touched food before doing netilla, we are more lenient.
One who does not consume this food (given that there is not a considerable loss), a berakha will come upon them.

21. These are the scenarios where one must wash netilla after:
                a. waking up from sleep
                b. using the restroom
                c. taking a shower or bath
                d. cutting one’s nails
                e. touching shoes
                f. touching one’s legs
                g. scratching one’s head or touching one’s hair
                h. visiting a cemetery
                i. touching the body of somebody who passed away
                j. coming into contact with lice
                k. touching body parts that are meant to be covered
In these instances, netilla does not have to be done with a vessel; it can be done by a faucet, alternating 3 sets of times between right and left hands (right-left x3)

22. Even if one cuts some of her nails and not all of them, or even if she cuts half a nail, she must do netillat yadayim. She must do netillat yadayim even if she cuts somebody else’s nails. A woman also must do netilla if she cuts the nails of her feet. Netilla here can be done without a vessel if it is unavailable. If she cuts her nails with her teeth, she does not need to do netilla.

23.  After leaving a cemetery, one should wash netillat yadayim. It should be noted that a woman should not visit a cemetery too often so that any negative energies won’t stick to her. The Vilna Gaon says to be very careful in this regard because negative energies can stick to her and ‘all hardships and sins come from this’. This is a very serious matter.

24. After assisting a child to use the restroom, netilla should be done. A vessel is not needed here if it is not available.

25. If one touches a clean potty, netillat yadayim is not necessary.

26. When dressing a young child, a woman does have to do netillat yadayim before she davens, makes berakhot on food, to learn Torah or to eat, considering that she touched parts of the body that should be covered. However, areas that are considered to be ’covered’ in an adult do not necessarily apply to children (such as arms and legs).

27. One is not permitted to use the water from washing one’s hands for netilla in the morning for any other reason; it must be properly disposed of. However, one may use the water from washing netilla after using the restroom for other uses, such as washing the floors or watering a plant.

28. Ideally, it is best to wash netilla in the kitchen or somewhere of the like, and not in a restroom. However, one is permitted to wash netilla in a bathroom with just a sink and no toilet. In either case, a berakha should be made after stepping outside the restroom. One who is strict to wash their hands in the kitchen, outside the restroom, a berakha will come upon them. 



BS’’D

B. Halakhot of Getting Dressed and Covering One's Head

1. From the age when a child has an understanding, we should get them used to getting dressed according to sniut.

2. When putting shoes on, we put the right shoe on, then the left shoe on, then we tie the left shoe and then tie the right shoe, so that we end off on the right foot…no pun intended ;D

3. When removing one's shoes, they should be taken off and arranged on the floor with the sole flat on the ground, and not leave the shoe sideways or backwards.

4. There is a concept not to use one's right hand when sanitizing oneself after attending to restroom needs.

5. We should educate young boys from when they start walking (at least by age three) to have a covering on their head (kippa).

6. We must be very meticulous with the kedusha (sanctity) of sefarim. Thus, the room should not have any bad odors, nor should children walk around undressed in the room, just as we maintain with Nerot Shabbat Kodesh(Shabbat candles).

7. It is proper to be firm with a child who has reached the age of education (around age 5) to clean himself properly after he takes care of his needs, and it is dependent mainly on the woman to take care of this. Even so, it is still permitted to educate them to make berakhot and to recite pesukim even when we know they have notcleaned themselves properly. We are permitted to sit by them while reciting Shema, davening, or making berakhot as long as there is no bad odor.

8. We can position our beds as we like; however, there is a concept to arrange the bed where the head is pointing East and the legs are pointing West.


C. Halakhot of Birkhat Asher Yassar

1. (part a) Women are obligated to recite the berakha of Asher Yassar after using the restroom. She should recite it following netillat yadayim after drying her hands.

(part b) A woman should also teach her young children to do netillat yadayim after using the restroom and to recite birkhet Ashet Yassar afterwards.

2. One who used the restroom and forgot to recite Asher Yassar, if it is within 72 minutes (shiur parsa), she should recite Asher Yassar. If more than 72 minutes passed, she does not recite Asher Yassar.


D. Halakhot of Berakhot HaShahar and Berakhot HaTorah
1. (part a) Women are obligated to recite all the Birkhot HaShahar every day
(part b) In place of the berakha of 'shelo asani isha', women say 'Barukh she'asani ke'ressono',without mentioning HaShem's name.
2. A woman who forgot to recite berakhot haShahar and continued straight to Amidah should recite the berakhot haShahar without the berakha of 'E-lohai Neshama'.
3. A woman who forgot to recite berakhot haShahar in the morning can still recite it at any time of the day, even after sunset, as long as she does not recite it close to the time when she goes to sleep.
4. A woman who woke up from sleep in the middle of the night after hassot (halakhic midnight) and is not going back to sleep may recite berkhot haShahar and berkhot haTorah.
5. On Yom Kippur and Tishaa be'Av, women can still recite the berakha of 'she asa li kol sarkhi' (the berakha where we thank HaKadosh Barukh Hu for attending to all our needs) despite the fact that we are not permitted to wear leather shoes on these days.
6. A blind woman does not recite the berakha of 'pokeah iverim' (thanking HaShem for opening the eyes of the blind i.e. for allowing us to open our eyes in the morning an for allowing us to see). However, if she would like to recite this berakha, she still can, considering that it can be counted as a general berakha thanking HaKadosh Barukh Hu for giving sight to all.
7. Likewise, a deaf woman does not recite 'hanoten la'sekhvi binah' (thanking HaShem for giving roosters the intuition to differentiate between night and day) because she is not able to hear the rooster's sound in the mornings. However, if she would like to recite this berakha, she still can, considering that it can be counted as a general berakha thanking HaKadosh Barukh Hu for giving all the ability to hear.

8. Women recite 'she'lo asani goya' thanking HaKadosh Barukh Hu that we were not born a goy/non-jew, however, a convert does not recite this berakha. If she would like, she could recite the berakha without HaShem's name 'Barukh Ata she'lo asani goyah'.
9. Berakhot HaShahar do not need to be recited while standing; they can be said either while standing or sitting.

E. Reciting 100 Berakhot a Day for Women
The concept of reciting 100 Berakhot a day also applies to women. Even though they are required to daven only one time a day, it is recommended to daven minha and arbit to complete the 100 Berakhot.
Some say that in a second case scenario, women should say words of praise to HaShem Yitbarakh (like 'Barukh HaShem') to complete the 100 Berakhot. Also, responding 'Amen' to berakhot can count towards the 100 Berakhot a day.

F. Hilhot Berakhot HaTorah for Women
1. Women also recite Berakhot HaTorah every day.
2. If a woman is not sure whether or not she had recited Berakhot HaTorah does not have to go back and recite them.
3. Women cannot say Berakhot HaTorah on behalf of men.
4. (part a) Women can recite Berakhot HaTorah either standing or sitting. The only requirement is that the room she is davening in should be clean and smell pleasant (no bad odors). 
(part b) It is proper to establish a special area near one of the corners in the house to daven Berakhot HaShahar in a permanent fashion.
5. It is proper to recite Birkhat Kohanim ('Yevarekhekha HaShem VeYishmerekha…') immediately after Berakhot HaTorah.
6. Women who wish to recite VaTitpalel Hanna (or Selihot in the month of Elul) should make sure to recite Berakhot HaTorah first.
7. A woman who was awake all night, at sunrise (alot hashahar), she recites Berakhot HaShahar and Berakhot HaTorah but leaves out  the berakha of Netilat Yadayim. She should wash her hands netila without a berakha
In this case, Berakhot HaTorah are not recited from hassot (halakhic midnight) until sunrise.
8. A woman who forgot to recite Berakhot HaShahar and davened Shemoneh Esrei of Shaharit should recite the Berakhot HaShahar and Berakhot HaTorah but leave out 'E-lokai Neshama' (since the berakha of mehayeh hametim in Shemoneh Esreh covers this).  

G. Halakhot of Pesukei deZimera and Berakhot Keriat Shema
1. Sephardi women are not supposed to say Barukh She'Amar and Yishtabah. If they really would like to recite these berakhot, they may do so by saying them without a berakha at the end mentioning HaShem's name. Sealing off a berakha with HaShem's name is called mentioning Shem u'Malkhut.
Barukh She'Amar would then end off as 'Barukh Ata (skip HaShem's name here), Melekh Mehulal beTishbahot'.
Yishtabah would be said as 'Barukh Ata (skip HaShem's name here), Melekh Gadol uMehulal beTishbahot….'

2. Likewise, women are not permitted to recite the Berakhot preceding Shema with Shem u'Malkhut since there is a doubt of whether or not we would be reciting a berakha in vain (berakha le'vatalah) considering that women are not obligated to be saying these prayers in the first place, as we are taught by the Rambam. Therefore, they should leave HaShem's name out of these berakhot.
(part b) 

Berakhot Keriat Shema would then go as follows:

'Barukh Ata (skip HaShem's name here) yosser ohr, u'voreh hoshekh, oseh Shalom u'voreh et ha'kol'

'Barukh Ata (skip HaShem's name here) yosser ha'meorot'

'Barukh Ata (skip HaShem's name here) ha'boher be'amo Yisrael be'Ahava'

After Shema:
'Barukh Ata (skip HaShem's name here) ga'al Yisrael'

3. One who hears a woman reciting the berakhot for Pesukei deZimera or Berakhot Keriat Shema is permitted to respond 'Amen' without having to suspect if it was an 'Amen' in vain.
4. Women are not obligated to do the missva of Keriat Shema since it is a missvat aseh she'hazman grama (a positive time bound missva) in which women are not obligated in performing. However, it is proper for her to recite Shema everyday in order to take upon herself the responsibility of Heaven and of the Missvot.
5. Women should say the words 'E-l Melekh Ne'eman' before reciting the Shema and must finish the Shema with 'A-donai E-loheikhem Emet'.
6. It is permissible for a woman to read Keriat Shema and make berakhot in front of another woman who is dressed one tefah (length of a fist) less than according to what the halakhot of seniut requires.
7. It is permissible for a woman to listen to a man sing and chant tefillot.
8. A woman does not recite kaddish for her parents in any circumstance, even if her parents requested so in their will.
9. Even during the monthly cycle, women are obligated to pray every prayer required of them and are permitted to learn Torah with mention of HaShem's name. It is forbidden for her to hold back from any tefilla or berakha because of her impurity. Holy things can never become impure.
10. There are women who take upon themselves not to enter a Beit Keneset, go to the Kotel, or even to look at a Sefer Torah during the time of their monthly cycle, yet this is all going above and beyond what the halakha requires. According to the halakha, this is all permissible, especially during the High Holidays (Rosh HaShana and Yom Kippur) so that she shouldn't be standing outside when everybody is inside and she should not therefore become embarrassed. 
11. (part a) It is clearly forbidden for parents to dress their daughters in immodest clothing. Strong attention should be given to this matter especially at the ages of seven and eight so that the girls will be educated as to what is the proper way to get dressed.
(part b) It is highly improper to bring one's daughter to Beit Keneset when she is dressed immodestly. If she has already shown up to Beit Keneset dressed this way, it is best to direct them straight to the women's section.
12. Modest women cover up when they are nursing. If she is exposed, it is forbidden for her husband to daven or recite berakhot in front of her; he should either close his eyes or turn the other way.  
13. A father who asks his son to attend his own brother's wedding where there is mixed men and women, or even if there are those dressed immodestly, and the family is not willing to put a mehissathe son is not required to join the wedding; attending the huppa is sufficient. Of course this goes for mixed dancing as well so that it will not become a hilul HaShem (has ve'Shalom!) that someone with Yiraat Shamayin should be seen in such places. In every scenario however, one should definitely ask a Rav/Hakham how to proceed.
H. Women’s Obligation in Tefillah and Halakhot of Tefillah
1. (part a) The Rambam writes that it is a positive missva to daven every day, but since it is a time bound missva, women are not obligated to daven three times a day according to halakha. Therefore, women are obligated from the halakha to daven only one time a day.
(part b)  Ideally, it is best for women to daven Tefillat Shaharit, including Berakhot haShahar and Berakhot haTorah, minimally the first pausk of Shema Yisrael, and then Shemonah Esrei. Of course she is more than welcome to daven more than this requirement.
(part c) If a woman was too busy with household chores in the morning past the time to daven the Tefilla of Shaharit, she should daven Shemonah Esrei of Minha or of Arbit.
(part d) If a woman would like to daven all three times a day, Shaharit, Minha and Arbit, a blessing will come upon her. (if she does take this upon herself, she should state out loud that she is doing so 'beli neder', without a vow, so that she will not be held accountable in case she does miss one of these tefillot).
2. It is the minhag of most Ashkenazi women to take upon themselves to daven only Shaharit and Minha each day (but not Arbit).
3. (part a) Women are not required to daven with the public or with a minyan, however, they do get a special reward for answering 'Amen' to the Shaliah Tsibur (the person leading the Tefilla), answering Kaddish, and listening to Keriat HaTorah.

(part b) If by going to shul to daven with the public will take away from a woman's care for the needs of her husband and children, it is preferred for her to stay home and not to go to shul, since she is not required at all to daven with the public/a minyan.

4. (part a) Women are exempt from davening the Tefillah of  Musaf for Rosh Hodesh. Shabbat Kodesh, and Yom Tov since it is not a prayer asking for Mercy (bakashat Rahamim) like all othersand because it is a positive time bound missva (and women are exempt from doing positive time bound missvot). 

(part b) It is good if a woman hears the Shaliah Tsibur say Tefillat Musaf. Some even say that it is okay for her to daven Musaf with the public, in Bet Kenesset/shul (but still not in private).

5. (part a) A woman who davened Shaharit of Rosh Hodesh and forgot Ya'aleh veYavo, the halakha for her is like the halakha for men. 
(part b) If she realizes she didn't say Ya'aleh veYavo only after she says 'HaMahazir Shekhinato le'Sion', she should say Ya'aleh veYavo right there and then start again from 'Ve'Ata beRahamekha HaRabim….'

(part c) If she realizes she didn't say Ya'aleh veYavo after the word 'Ve'Ata' in 'Ve'Ata beRahamekha HaRabim….', she should go back to 'Resseh' and continue the Tefillah from there, remembering to include Ya'aleh veYavo this time.

(part d) If at any point during 'Modim' or 'Sim Shalom' or even in middle of 'E-lokai Nessor' she realizes that she forgot Ya'aleh veYavo, she should go back to 'Resseh' and continue the Tefillah from there, remembering to include Ya'aleh veYavo this time.

(part e) If a woman finished Shemonah Esrei completely and only then realizes that she forgot Ya'aleh veYavo, she repeats Shemonah Esrei from the beginning. Before she begins again, she should say 'I am required to go back and daven again. I am praying in the name of obligation; and if it is not required of me as an obligation, please consider this a voluntary prayer'.

6. A woman who remembered to say Ya'Aleh Ve'Yavo in Shaharit on Rosh Hodesh but forgot to say it in Minha, even though women aren'y hayav in minha, since she is regularly accustomed to it, she must follow the halakha for forgetting Ya'Aleh Ve'Yavo as we have learned in the previous halakha.


7. (part a) During Aseret Yemei Teshuvah (the Ten Days of Repentance between Rosh HaShanah and Yom Kippur) the halakha if one forgot to recite 'HaMelekh HaKadosh' instead of 'HaEl HaKadosh' in the Amidah is the same for women as it is for men. If one remembers to make the switch within the amount of time it takes to say 'Shalom Alekha Rebi' then they may go back and say 'HaMelekh HaKadosh' right away and then continue to the Tefillah.

(part b) If one forgot to recite ‘HaMelekh HaKadosh’ instead of ‘HaEl HaKadosh’ but already started the next berakha of ‘Atah Honen’, even if she said one letter, and even if it was within amount of time it takes to say ‘Shalom Alekha Rebi’, she must go back and repeat the Amidah from the beginning.

(part c) The same rule applies to a person who instead of switching to ‘HaMelekh HaMishpat’ during Aseret Yemei Teshuvah, says ‘Melekh Ohev Sedaka uMishpat’ as we do every day. If she remembers to make the switch within the amount of time it takes to say 'Shalom Alekha Rebi' then she may go back and correct herself right away. If she remembers after that, within the Amidah, she should go back and start again from the Berakha of ‘HaShiva Shofteinu’.

(part d) If a woman realizes only at the end of the Amidah that she forgot to make either of the two switches, she must repeat the Amidah again. Before she begins, she should say ‘If I am required to go back and repeat, this should be counted as an obligatory prayer, and if not, it should be counted as voluntary’.

8. A woman who forgot to add in Tefillat Tal u’Matar in the berakhah of ‘Mevarekh HaShanim’ in the Amidah (she said the berakhah for the wrong season), the halakhah is the same for that of men. If she realized she made a mistake before she says HaShem’s name in the berakhah, she goes back to the beginning of the berakhah and fixes her mistake.

If she realizes only after she finishes the berakha (Barukh Atah HaShem, Mevarekh HaShanim), but didn’t start the next berakhah of ‘Tekah beShofar’, then in the middle of these two berakhot she should add in ‘VeTen Tal u’Matar le’Berakhah’ and then continue to the next berakha of ‘Tekah beShofar’.

If she already started the next berakhah of ‘Tekah beShofar’, she should continue davening until ‘Shema Koleinyu’ where she should insert the words ‘VeTen Tal u’Matar le’Berakhah’ before she says ‘Ki Atah Shomea Tefillot Kol Peh’.

If she also forgets to add the words ‘VeTen Tal u’Matar le’Berakhah’ in Shema Koleinu:
If she says ‘Barukh Atah HaShem’, she should not continue to say ‘Shomea Tefillah’. Instead she should finish this with the words ‘Lamdeni Hukekha’ so that it’s as if she didn’t say the berakhah yet and could still say ‘VeTen Tal u’Matar le’Berakhah’ at this point, and then finishes the berakhah of ‘Shomea Tefillah’ properly.

However, if she DID finish the berakhah of Shema Koleinu without adding in the words ‘VeTen Tal u’Matar le’Berakhah’, she should add in the words ‘VeTen Tal u’Matar le’Berakhah’ right before she says ‘Resseh’.

If she already said the word ‘Resseh’, at any point after that until ‘Elokai Nessor’, once she remembers that she said the wrong form of the berakhah of ‘Barekh Aleinu’ and in fact didn’t say ‘VeTen Tal u’Matar le’Berakhah’, she should go all the way back to the berakhah of ‘Barekh Aleinu’ and proceed from there with the correct form of the berakhah and continues from there until the end of the Amidah.

However, if she finished past the last ‘Yiheyu le’Rasson’ at the end of the Tefillah, even if she didn’t take three steps back yet, she must go back and start the Amidah again from the beginning (and remember to say the right form of the berakhah!).

9. A woman who regularly davens three times a day but due to straining circumstances was not able to daven one of the times, she should make up the missed Tefillah in the upcoming Tefillah as ‘Tashlumin’ (even though a woman is obligated to daven only one time a day). If she wasn’t able to daven shaharit, she should daven minha twice; the first one as minha, the second one as shaharit.

If her intention was the opposite, that the first is for shaharit and the second as minha, SHE IS NOT YOSSEH (she is not redeemed i.e. it didn’t count). She must daven the tashlumin for shaharit again.
When she recites tashlumin, she should say ‘If I am required to daven tashlumin, this Tefillah should count as tashlumin, and if I am not required to daven tashlumin, then my Tefillah should be considered a voluntary Tefillah.’



10. Women are required to daven even during the time of the month that they are ‘impure’ and are required to make all the berakhot they are obligated in. They are also permitted to learn Torah with HaShem’s name and should not hold back from davening or making berakhot because of their impurity.



11. A woman is permitted to arrange the beds before Tefillat Shaharit since it is considered to be matters of Derekh Eress and not considered as work (melakhah). She can teach her children (when they reach the age of education) to arrange their beds before they daven Shaharit as well.



12. Although it is not permitted to engage in work (melakhah) before Tefillah, taking care of the children, respecting parents and educating children are considered to be matters of Missvah and not of work, and are therefore permitted to do before Tefillah (since matters of Missvah are permissible before Tefillah).



13. It is a Missvah to bring young children who have reached the age of hinukh (age of education, which is around age 5 or 6) to Beit Keneset, to daven with a Sibur (congregation) and to listen and answer to Divrei Kedusha and say Amen.We must educate our children to stand in awe and fear in Beit Keneset and to be careful to respect the Kedushah of the place.

It is proper to educate our daughters who have reached the age of hinukh/education (age 5 or 6) to bring them to the Women’s Section in Beit Keneset and to daven.

It is especially good to bring the children to Beit Keneset in order to hear the Megillah.

The previous sections of the halakhah hold only if the children do not disrupt the sibur (congregation), However, the children that make noise and disrupt should not be brought to Beit Keneset. It is better to daven alone than to bring children who disrupt others from concentrating on Tefillah to Beit Keneset.



14. It is permissible to give a katan, who is under the age of thirteen, cake and milk before he goes out to Beit Keneset in the morning to daven Shaharit, either during the week or during Shabbat.



15. It is proper for parents to supervise and guide their sons, once they reach the age of hinukh/education (around age 5 or 6) to pray the entire Tefillah, including Birkhot Shahar and Birkhot HaTorah, Parashat HaAkedah, Korbanot, Pesukei DeZimera and onward. They should supervise that their sons don’t skip parts of Tefillah since when we educate a child when he is young, even when he is old he will not stray from it or forget it, as we learn in Sefer Mishlei.



16. A person must educate his daughters to pray once every day. It is proper that this Tefillah will be Tefillat Shaharit with Birkhot HaShahar and Birkhot HaTorah.

We learned previously that women are not obligated to daven the Berakhot of Keriat Shema (however, they are obligated to recite Shema itself), and therefore it is upon the father to educate his daughters not to recite the Berakhot in Pesukei DeZimera or Berkhot of Shema of the morning or evening; rather to recite Shema and the Amidah only.

If the [daughters] want, they can recite Barukh She’Amar, Yishtabah and Berakhot of Keriat Shema without Shem uMalkhut (that means any time they see a Berakhah ‘Barukh Ata HaShem…’within these sections, that they should leave out HaShem’s name in the Berakhot of these sections).



18. A baby or child who disturb a woman in the middle of Shemonah Esreh, and she cannot get them quiet by hinting to them, and she is not able to move away from them, she is permitted to go up to them to quiet them down without speaking.
19. there are some that say that even though a woman is not obligated to join a minyan (a group of ten men), she still has a missvah to try davening with a minyan. HOWEVER, if by going to Beit Keneset to join a minyan will only cause her to have conversations and disturb the minyan from davening, the woman should prevent herself from going to Beit Keneset all days of the year.
Likewise, by her going to shul, if she will be giving up on her household responsibilities to her husband or children, it is preferred for her to daven at home and not to go to shul, so that she could fulfill these responsibilities (cook, take care of the children…).
A woman also should not neglect her children and responsibilities to her husband and family in order to travel to kivrei Sadikim (graves of Sadikim) from time to time, especially if her husband does not agree for her to go.
20. A woman who is sick, or who simply has no other choice, is permitted to daven in pajamas as long as her arms are covered, but otherwise, it is not proper to daven in pajamas or clothing that one cleans the house with. She must be dressed properly when speaking with HaShem.
21. A woman who is sick is permitted from the start to daven in her home slippers, and does not need to put shoes on before davening.
22. It is not proper for a woman to daven when she is barefoot; she must put on shoes before she davens. If she really has no choice and is not able to, she at least should daven with slippers on. (therefore on Yom Kippur and Tisha’a Be’Av she is permitted to daven with slippers that are not made of leather).
23. There is a concept even for single girls to have a head covering when they daven (especially Shemoneh Esrei), make berakhot, or learn Tana’’kh/Torah. However, this isn’t pushed for and those who do not do so have what to rely on.
24. A married woman is obligated by halakhic law to cover her head when she makes Berakhot or recites Tefillah. When she is learning Torah/Tana’’kh, she is also obligated to have her hair covered.
25. One must take care of their restroom needs before they daven Shemoneh Esrei, unless they think they have the ability to wait to wait an hour and fifteen minutes (75 minutes) without the urge to do to, and can proceed to daven.
If one already started Shemoneh Esrei, if they have solid wastes but has the ability to wait for 72 minutes, she could continue with her Tefillah counting. If she cannot wait, she should take care of her needs and then start the Shemoneh Esrei again.
If one already started Shemoneh Esrei, if they have liquid wastes, even if she doesn’t have the ability to wait for 72 minutes, her Tefillah counts- she could finish her Tefillah without having to return to the beginning. In the first case scenario though, if she feels an urge to go, she should not daven- it’s always best to take care of these needs before davening, even if she feels that she could wait it out.
26. Women are required to understand the meaning of the words of Shemoneh Esrei, since they too are obligated to daven Shemoneh Esrei with kavanah (focus/concentration).
Initially, one should focus on the definition of the words of all the Berakhot of Shemoneh Esrei, however, if she is not able to concentrate and have kavanah for all the Berakhot, she should at least have kavanah for the first Berakhah of Shemoneh Esrei, which is Birkat Avot.
If she already said the Berakhah of Magen Avraham with HaShem’s name without having kavanah on the meaning of the words, she should have them in mind during the Berakhah of Modim.
27. A woman must pray and express the words of the Tefillah (with her mouth), and not to just to say the words in her heart. At the same time, she should not raise her voice when she davens; she should say the words quietly/in a whisper.
If it is hard for her to concentrate properly if she davens in a whisper, she is permitted to raise her voice a little, given that she is praying alone. If she is praying with others in the room she should not raise her voice in davening so as not to disturb others who are praying.
28. (part a) In countries outside Eress Yisrael, where not everybody understands Lashon Kodesh (‘Holy Language’-Hebrew), a woman should still daven in Lashon Kodesh in the structure of Tefillah that our Hakhamim instituted. (to be continued….)
It is a Missvah to print Siddourim in Lashon Kodesh with translation or transliteration so that others will be able to daven the words and understand what they are saying as well. It is better to daven this way than not to daven at all; after all it is the heart that HaShem wants.
29. One shouldn’t pass in front of a woman who is davening Shemoneh Esrei.
30. It is forbidden to interrupt one’s own prayer to say hello to anybody or ask regards, even if it is her father or husband, she won’t be able to answer.
One is also forbidden to interrupt one’s own prayer to even answer Kadish or Kedushah if she is in the middle of Shemoneh Esrei; she shouldn’t pause to answer. Only in a place where she suspects she may be in danger she is permitted to stop her prayer and move, and she is permitted to speak if there is a need.
31. We only bow in certain places in Shemoneh Esrei  that the Hakhamim instituted for us, not anywhere else. These places are:
Birkhat Avot, in the beginning and end (Barukh Atah….Elokei Avraham, Elokei Yis’shak, Elokei Yaakov and Barukh Atah….Magen Avraham), and
Birkhat Modim, in the beginning and end (Modim Anahnu Lakh and Barukh Atah….HaTov Shimkha uLekha Na’eh leHodot).
We don’t bow for the other Berkahot.
32. Before taking three steps back for ‘Oseh Shalom’ in the Amidah, one should bow completely until all the vertebrae in the back stick out. While she is bowing, she should take three steps back, starting with the left foot—so that the big toe of the left foot will line up to the heel of the right foot, then right foot—so that the big toe of the right foot will line up with the heel of the left foot, and then left foot—so that it will line up exactly with the right foot (ending up with feet together).
One should not add any more steps than the three steps that we take back during Amidah because has ve’Shalom this can be seen as arrogance on their part.
After one bows and takes the three steps back, they should remain in the bowed position facing front and then bow facing to the left (which is the right side of HaShem’s Shekhinah) and say ‘Oseh Shalom BiMeromav’. Then one should bow facing to the right say ‘Hu BeRahamav Yaaseh Shalom Alenu’. After, one should bow forward like a servant before his Master and finish off with ‘VeAl Kol Amo Yisrael, Ve’imru Amen’ and then stand up straight.
33. A woman is not obligated to recite the extra prayers and supplications after the Amidah (such as Vidui, Nefilat Apayim, Ashrei, U’Ba LeSiyon…). She could finish her Tefillah right after the Amidah; however it is good and proper for her to say these additional prayers. J
If she is davening by herself/at home, she should be careful to say the part of the Yud Gimmel Middot (Thirteen Attributes) with the special Torah tune for it. If she doesn’t know the tune, it is better for her not to say the Yud Gimmel Middot.
It is proper for a woman to finish her Tefillah with Aleinu LeShabeah, even though she is not obligated to say this prayer
34.
35. Women are not to form their own minyan of ten people and to recite things that a minyan would be saying (like the Yud Gimmel Middot, Kedushah, Hazarah (Repetition of the Amidah) and the like). Only a minyan--a group of ten men or more-- recite these supplications.
36. Women are not obligated to hear Keriat HaTorah (Torah Reading) in Beit Keneset, yet, it is Hasidut for her to hear the Torah Reading on Mondays and Thursdays, Shabbat Kodesh, and Yom Tov in Beit Keneset with the Sibbur (public/congregation). HOWEVER, if by her attending there will be speaking in the women’s section in Beit Keneset which is disturbing to the Tefillah, she should not go and rather should daven at home.
37. Women should go to Beit Keneset to hear Parashat Zakhor, when we read about Amalek (yemah shemam—their name should be erased), with the Sibbur (congergation).
38. When they lift the Torah HaKedoshah in Beit Keneset to show the writing in it to the people, it is a Missvah for women to see the writings in the Torah and to stand and say 'VeZot HaTorah Asher Sam Moshe Lifnei Benei Yisrael Al Pi HaShem BeYad Moshe'( And This is the Torah that Moshe Put Before Benei Yisrael Spoken by HaShem and Written by Moshe) and accompanying Pesukim. 
39. There is a concept to learn the weekly Parashah twice over and a commentary on it once each week, mainly on Shabbat Kodesh. This is called Shnayim Mikra Ve'Ehad Targum (Twice Text and Once Commentary). Women are exempt from this.
40. Women are exempt from reciting Hallel on Rosh Hodesh and Moadim (except for the first night of Pesah, when they are obligated to recite Hallel WITH A BERAKHAH-the only time of year they can make a Berakhah on Hallel).
40. (part b) If a woman would like to recite Hallel on Rosh Hodesh or Moadim, she may do so but should NOT make a Berakhah on the Hallel.
41. A woman who is careful in Seniut dresses modestly everywhere she goes and is careful not to wear clothing without sleeves or a low neckline, even more so when she goes to the Kotel HaMaaravi. There should not be a woman who dresses otherwise in Kelal Yisrael.
A blessing will come upon those who prevent those who dress immodestly and reprimand them. 
The responsibility of the Kedushah of a place is on those in charge of places of Kedushah, and they must ensure to form a Mehissah (Halakhic dividing wall) between the men and women in order to maintain this Kedushah.

I. HALAKHOT OF NETILAT YADAYIM (WASHING HANDS) FOR A MEAL
1. Women are also obligated to wash Netilat Yadayim before having a meal bread. It is therefore incumbent upon each of us to be proficient in the Halakhot of Netilat Yadayim and to teach them to our children.
1.(part b) It is proper to supervise our children that they do Netilat Yadayim correctly according to the Halakhah and should teach them at a young age to wash Netilat Yadayim with a Berakhah.

2. Whoever has the intent to eat a ke'zayit (27 grams) of bread, must wash their hands Netilat Yadayim without a Berakhah.
If one has the intent to eat a ke'beissah (54 grams) of bread, they must wash Netilat Yadayim WITH a Berakhah.
2. (part b) If one has the intent to eat less than a ke'zayit (27 grams) of bread, they may technically eat with out doing Netilat Yadayim, but it is better according to all opinions not to do it this way (rather to do Netilat Yadayim WITHOUT a Berakhah).
2. (part c) When washing Netilat Yadayim before eating bread, we fill up the cup holding it with our right hand and then give the full cup of water to our left hand.
Now, we wash our right hand first, pouring water over it three times. Then we give the cup to our right hand and wash our left hand next, pouring water over it three times.
Make sure that the water covers your ENTIRE hands past the wrist each time
2. (part d) While our hands are STILL WET, we make the Berakhah of Netilat Yadayim as follows: Barouk Atah A-donai, E-loheinu Melekh HaOlam, Asher Kideshanu beMissvotav veSivanu Al Netilat Yadayim.

We then dry our hands COMPLETELY.
We may not talk until we make a Berakhah of HaMossi on bread, eat the bread and then SWALLOW it. Only then may we proceed to have any conversation.
3. There are seven liquids that transfer impurity: wine, honey from bees, olive oil, milk, dew, water, blood. If our hands are impure for various reasons, and we touch food that is dipped or immersed in any of these liquids, the liquid would transfer the impurity from our hands through the food to our mouths when we eat that food.
THEREFORE, before eating any food that is dipped or immersed in liquid, we must do Netilat Yadayim (like with bread-three times on right hand and then three times on left hand) according to all of its Halakhot, but WITHOUT any Berakhah on the Netilah.
(part b) it is proper to also teach young girls also about this Halakhah of washing Netilat Yadayim without a Berakhah before eating a food dipped/immersed in a liquid.
(part c) a fruit that is washed, AND DRIED, Netilat Yadayim without a Berakhah is not necessary before hand, since there is no moisture which will transfer any impurity.
(part d) likewise, cake dipped in hot tea or coffee does not require Netilat Yadayim without a Berakhah before hand
(part e) a fruit or vegetable that is moist weighing less than a ke’zayit (27 grams) does not require Netilat Yadayim without a Berakhah before hand
(part f) if one is eating a fruit or vegetable using a fork and not actually touching it by hand, this does not require Netilat Yadayim without a Berakhah before hand
4. Women should clean their hands from the dirt under their nails before they do Netilat Yadayim.
5. (part a) A woman must remove her ring when washing Netilat Yadayim for a meal.
 (part b) If a woman NEVER takes off her ring, even when she kneads dough or bakes, then she is permitted to leave it on when she does Netillat Yadayim, and it wont be considered a hassissah (obstruction) between the water and her hands. 
(part c) If a woman wears a ring with a precious stone, and she regularly removes it when washing hands in order for the stone not to get ruined, she must remove this ring when she washes Netilat Yadayim, otherwise it will be considered a hassissah (obstruction). 

[Nevertheless, if she never EVER removes this ring, even if it has precious stones that could get ruined by water, she may leave it on and it wont be considered a hassissah.]
6. A woman who colors her nails, this is not considered a hassissah (obstruction) in regards to Netliat Yadayim.
7. A woman who smears cream or oil on her hands, this is not considered to be a hassissah (obstruction) for Netilat Yadayim even though the water doesn't directly touch her hands.

J. HALAKHOT OF A MEAL AND BIRKAT HAMAZON
1. There is a concept of doing Mayim Aharonim after a meal. Mayim Aharonim is where we wash our fingertips with water before saying Birkat HaMazon. Women too are hayavot (obligated) in washing Mayim Aharonim after a meal (in which we washed Netilat Yadayim for bread) just as men are.
2. (part a) Women are obligated to say Birkat HaMazon, and therefore, a woman who eats 27 grams and above of bread is obligated to say Birkat HaMazon.
Shiur info
(part b) A woman must say all the Berakhot in Birkat HaMazon in its entirety, and should not recite the ‘short/condensed version’ of Birkat HaMazon that can be found in certain Siddurim.
 (part c) If a woman is busy taking care of her children or preparing foods for her husband, she can say Birkat HaMazon leaving out the ‘HaRahaman’ section and when she is done with her task, she will say the ‘HaRahaman’ section until the end.
3. Since there is a dispute as to whether women are obligated to say Birkat HaMazon on a Torah level or on a Rabbinic level, a woman is not able to say Birkat HaMazon on behalf of her husband or her older sons that have eaten and become satiated-- and therefore became obligated to recite Birkat HaMazon on a Torah level (even if they are sick and therefore unable to recite Birkat HaMazon).
The only way for a woman to recite Birkat HaMazon on behalf of her husband or older sons is if they ate a ke’zayit (27 grams) in which case there is only a Rabbinic level obligation for the men to recite Birkat HaMazon, and she ate enough bread as well to be obligated on that same level to recite Birkat HaMazon for herself and then include them too.
4. Before one recites Birkat HaMazon, one should have the kavanah (concentration) that they are completing the Missvah of Birkat HaMazon, since Missvot need proper concentration. We should focus that we are reciting the Birkat HaMazon for the sake of the Missvah.
5. A woman who
5. A woman who ate a meal of bread and was satiated and recited Birkat HaMazon for herself and had in mind to say it also on behalf of a male who ate a meal of bread and was satiated, AND the male had in mind that the woman would make the Birkat HaMazon on his behalf, he is technically ‘yosseh’ (exonerated) from the Missvah on a bedieved level (not the best but a ‘last case scenario’).
8. A woman who is unsure whether or not she recited Birkat HaMazon, she does not have to repeat it due to her doubt (we rule that when we are in doubt/unsure in regards to Berakhot, we are lenient in certain things). However, it is proper for her to look inside the siddour and read the words in her heart without saying them out loud. If it is possible to hear someone else reciting Birkat HaMazon who will have her in mind to make her exempt, and she will have this in mind as well, it is better.
11. A woman, just like men, must recite Birkat HaMazon while seated.
12.Even though single girls are used to not covering their hair, it is proper to have a hair covering (mitpahat) while reciting Birkat HaMazon. If she will be mocked or feel embarrassed by this, she certainly does not have to do so since it is not a Halakhic obligation.
13. We should leave the tablecloth and bread on the table until after we recite Birkat HaMazon (the Halakhah says that has ve'Shalom a person who does not do this will not see Berakhah in their life, lo aleinu). It is also proper to leave the salt on the table as well until after Birkat HaMazon.
 (part b) It is good to remove the plates with food still on it from the table before reciting Birkat HaMazon.
14. It is proper to ensure that crumbs of bread, even if they are smaller than a ke’zayit (27 grams), don’t fall to the ground. The Halakhah tells us that has ve’Shalom this can cause poverty.
15. It is forbidden to recite Birkat HaMazon and to be involved with another activity at the same time. Therefore, we should be careful not to be cleaning up the table while we are saying Birkat HaMazon until the very end. (It is very important to have the proper concentration during Birkat HaMazon).
16. (part a) A woman who forgot to add 'Yaaleh VeYavo' in the Birkat HaMazon on Yom Tov, she does not repeat Birkat HaMazon, just as the rule is for men.
(part b) The only time a woman has to repeat Birkat HaMazon if she forgot to recite 'Yaaleh VeYavo' is on Pesah night, since women are hayavot (obligated) to eat Massah on the night of Pesah, (They are not obligated to repeat Birkat HaMazon if they forgot 'Yaaleh VeYavo' on Sukkot, since women do not have an obligation to sit in the Sukkah).
17. A woman who forgot to add ‘Resseh veHahalissenou’ in Birkat HaMazon on Shabbat—if it is the first two meals (the first one at night and the second one the next day), the halakhah is the same for her like men.
If she remembers that she forgot to recite it right after she says the Berakhah of ‘Boneh Yeroushalayim’, but didn’t continue the Birkat HaMazon yet, she says there the Berakhah ‘Baroukh Ata HaShem, E-lokeinou Melekh HaOlam, sheNatan Shabbatot leMenouhah leAmo Yisrael beAhavah, leOt u’li’Verit. Baroukh Ata HaShem Mekadesh HaShabbat’ (usually included in the Siddour in case we forgot Resseh) and continues the Birkat HaMazon.
18. (part a) A woman who forgot to add ‘Resseh veHahalissenou’ in Birkat HaMazon on Shabbat—for Seouda Shelishit, she does not repeat Birkat HaMazon.
Even if she remembers before the Berakhah of ‘HaTov veHaMetiv’, she doesn’t say that additional Berakhah of ‘sheNatan Shabbatot leMenouhah’ (see previous Halakhah). She could, however, say the Berakhah WITHOUT the name of HaShem, and then continue Birkat HaMazon from there.
19. (part a) A person is obligated to educate his young daughters to recite Birkat HaMazon, just as they would teach their sons Missvot, since we are obligated to teach girls the Missvot that apply to them.
(part b) we answer ‘Amen’ to the Berakhot of a young girl who had reached the age of education (around age 6-9) as long as they know Who they are making the Berakhah to—HaShem, the King of the World.
20. (part a) There is a concept to do a ‘zimoun’ (a special prayer acknowledging the kindness of HaShem for sustaining us) before Birkat HaMazon when three or more men are present. A woman may never complete a zimoun—that is, if there are two men, she cannot be the third so that they could say zimoun together.
(part b) However, if a zimoun is already established with three or more men, she may join them and answer to the Berakhah just as the men do.
21. Three or more women who ate together are permitted to create their own zimoun before reciting Birkat HaMazon. Ten or more women that ate together, they could still do zimoun, just not with HaShem’s name (they wouldn’t add the word ‘E-loheinu’). Some say nowadays, women don’t say zimoun even if they are not mentioning the name of HaShem.

K. HALAKHOT OF BERAKHOT, BIRKAT HAGOMEL AND SHEHEHEYANOU
1. A woman is permitted to teach her children the Berakhot and to say the name of HaShem when she is educating her children in this regard as long as the child still does not know how to say Berakhot on his own.
She can even educate her younger children to say Berakhot even if they are not careful with how they clean themselves after using the facilities (since technically one may not make Berakhot when there is a foul odor).
2. Women are obligated to say a special Berakhah known as ‘Birkat HaGomel’-- which acknowledges that HaKadosh Baroukh Hu has implemented Kindness with us by saving us-- after recovering from a serious illness or after giving birth. She should make this Berakhah in a public forum (Beit Keneset), and not just in private. (Kindly ask the local trusted Rav the details how to proceed).
3. A man cannot say Birkat HaGomel on behalf of his wife, unless he is obligated to say it for himself and in that case he could say in on her behalf as well. In this case, he would recite the Berakhah in Beit Keneset during the time when they read the Torah, and his wife would listen from the women’s section and have in mind that he is saying the Berakhah on her behalf, and he should have this in mind as well.
4. In a last case scenario (‘bedi’eved’), a woman who gave birth and recited Birkat HaGomel but not in front of a public forum (at least ten men), she does not repeat the Berakhah, rather she says the Berakhah WITHOUT the name of HaShem in front of a public forum  of at least ten men.
5. (part a) A woman who was saved from a road accident, according to Sepharadim, she does not recite Birkat HaGomel (even if the accident was so severe that there were those who were seriously injured or even if there were fatalities). 
(part b) The only way a woman would recite Birkat HaGomel if she was in a road accident, has ve’Shalom, lo Aleinu, is if she was traveling for an hour and fifteen minutes by then because she would be reciting the Berakhah on the traveling (as is the custom for men to recite Birkat HaGomel if they travel for this amount of time) and she’s have in mind that it was for the accident as well.
(part c) The same applies to a woman who was in any dangerous situation, like drowning and was saved, she doest say Birkat HaGomel. Rather, if she traveled over an hour and a half between one city and another, she would say the Berakhah because of her traveling a long distance, and this will cover the Berakhah over her salvation as well.
(part d) If a woman wants to say Birkat HaGomel on being saved from a dangerous situation, but she didn't travel the hour and fifteen minutes necessary as we mentioned before, she can travel the hour and fifteen minutes from city to city to be able to subsequently say Birkat HaGomel, le'khat'hilah (first case scenario).