Tefillah (תפילה) - Prayer; a form of spiritual dialogue with God.

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Maimonides, or the Rambam (רמב"ם), in his Mishneh Torah (משנה תורה), specifically in the section Hilchot Tefillah (הלכות תפילה - Laws of Prayer), provides insightful directives on women's obligation to pray. According to the Rambam, prayer is classified as a mitzvat aseh she'lo hazman grama (מצוות עשה שלא הזמן גרמה - a positive commandment not bound by time), from which women are generally exempt when it involves specific time-bound obligations. However, the act of prayer transcends these boundaries, marking it as a universal requirement.

The Rambam's View on Women's Prayer (source)

The Rambam delineates that women are obligated to engage in daily prayer, distinguishing their obligation from the more structured prayer requirements placed upon men, such as the recitation of the Shema (שמע) and the Amidah (עמידה). For women, the essence of prayer can be fulfilled through any sincere form of dialogue with God, emphasizing personal expression over fixed liturgical text.

Personally, I usually do the Shema in the morning and at night, preferrably with my family. I also like to do the Amidah every morning with my children. On Shabbats, I often pray the Amidah in the morning and the afternoon, with my family.

Three Elements of Women's Prayer

In elucidating the nature of this prayer obligation, the Rambam identifies three core elements that should be included in women’s prayers:

1) Praise of God (שבח - Shevach) - Opening prayers with acknowledgment of God's greatness.

2) Petition for One's Needs (בקשת צרכים - Bakashat Tzarchim) - A personal request or plea, reflecting one's reliance on God for assistance and guidance.

3) Thanksgiving (הודיה - Hodiyah) - Thanksgiving; expressing gratitude towards God. Conclude prayers with gratitude, recognizing and thanking God for His blessings and benevolence. I try to do this type of prayer once or twice per day, usually in the morning and at night, but I also like to keep an open dialog with Hashem all throughout the day.

This framework not only obligates women to maintain a daily practice of prayer but also emphasizes the value of intentionality (כוונה - kavanah) and personal connection with the Divine. It encourages a spiritual discipline that is adaptable to individual life circumstances and spiritual inclinations, allowing for a deeply personal religious expression.

In practice, this approach fosters inclusivity in spiritual life, acknowledging the diverse roles women play within the community as wives, mothers, caregivers, etc., while also accommodating their unique spiritual voices. It's a perspective that respects tradition but also embraces the individual's direct relationship with God.