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A "partnership minyan" is a prayer group that is both committed to maintaining halakhic standards and practices and is also committed to including women in ritual leadership roles within the boundaries of Jewish Law. This means that the minyan is made up of ten men (and in some congregations a quorum of ten women is also required for those parts of the service that require a minyan), men and women are separated by a mehitza, and the traditional liturgy is used. However, women may fully participate in kriyat ha'Torah, including layning and receiving aliyot, and may lead parts of the prayer service such as psukei d'zimra and kabbalat Shabbat. Click here for a list of partnership minyanim in various locations throughout the world.
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Shapiro, Mendel
"Qeri'at ha-Torah by Women: A Halakhic Analysis," Shapiro, Mendel. The Edah Journal, 2001.
Synopsis: Mendel Shapiro offers a comprehensive review and analysis of the halakhic issues raised by women's participation in qeri'at ha-Torah (public Torah reading) in a traditional minyan (quorum) of men. The author argues that the only tenable halakhic objection to women's aliyyotin such a service is the one raised by the Talmud that the practice violates kevod ha-tsibbur (the dignity of the congregation) and that there are certain circumstances where women's aliyyot should be permitted. This document was originally published by The Edah Journal and Edah has granted copyrights to JOFA to post this document on this website.
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Sperber, Professor Daniel
"Congregational Dignity and Human Dignity: Women and Public Torah Reading," Sperber, Professor Daniel. Edah Journal, 3:2, Elul 5763.
Synopsis: Synopsis: Since the principle of kevod ha-beriyot overrides that of kevod ha-tsibur in classic halakhic argumentation, this article argues that in congregations where women genuinely wish to have greater participation in the synagogue service and an inability to do so causes them hardship, women should be called to the Torah and read from it should they desire.
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ADDITIONAL READING
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Bar-Asher Siegal, Elitzur and Michal
"Guide for the Halachic Minyan," Bar-Asher Siegal, Elitzur and Michal. , 2008.
Synopsis: This guide’s goal is to indicate the parts of the prayer service that women are halakhically permitted to lead. However, the authors make it clear that they make no claim that the guide is comprehensive, and they state that no inference should be made from silence on a particular part of the prayer service. “If we do not explicitly indicate that women may lead a certain part of the prayer service, it does not mean that we have concluded that they may not. Such silences should be seen as invitations to further study of the sources that may eventually lead to the discovery of new grounds for permission.” The guide is an outgrowth of deliberations conducted in the various prayer groups that have made it their aim to increase women’s participation in services. The authors claim that it is the result of detailed study of the sources relating to holiday and Shabbat prayers. However, the guide is brief, the halakhic sources are minimal, and the halakhic analysis is sparse. Therefore the guide should not replace serious study on these matters, but it can certainly help anyone who would either like to begin such a prayer service in their community or would like to begin to examine the possibility.
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Broyde, Michael; Wolowelsky, Joel
"Further On Women As Prayer Leaders & Their Role in Communal Prayer," Broyde, Michael; Wolowelsky, Joel. Judaism, 42:4, 1993, 387-395.
Synopsis: Professor Broyde presents arguments againt Professor Judith Hauptman's assertion that women can serve as sh'lihot tzibbur (communal prayer leaders) including for the shmone esre (the eighteen benedictions). Professor Broyde's claims include some points that are assumed to be true in normative Orthodox halakhic discussion, but actually are not so clear-cut. Though this article is fifteen years old (as this synopsis is being written), we are bound to hear this discussion played again when, perhaps in the near future, some "partntership" minyanim discuss the possibility of expaning women's role to include this portion of the service. The article is touched by a polemical tone, which can be clearly seen in the first note in Professor Broyde's article. There is much to be gained from the dialog between Professor Broyde and Professor Judith Hauptman even today, perhaps more so today, as some Orthodox Jews are raising questions about women's role that were not raised ten years ago. It would be best to limit the discussion to a halakhic one and keep the inter-denominational aspects out of it. Following this article is a shorter communication from Dr. Joel Wolowelsky, also in response to Professor Hauptman.
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Friedman, William
"Women as Shelihot Tzibbur for Hallel," Friedman, William. Milin Havivin, 1, 2005, 84-94.
Synopsis: In this halakhic article, the author explains that the recitation of hallel on Rosh Hodesh is a minhag (established custom) and that neither men nor women have a fundamental obligation to recite it. Therefore, in those communities in which women have adopted the custom to recite it, they are on a par with men for whom it is also customary, and share the same responsibilities and privileges that stem from that obligation. The author concludes that a woman’s recitation fulfills the obligation of each individual man as well as that of the tzibbur (the congregation), so that women can also serve as the leader for hallel on Rosh Hodesh.
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Friedman, William
"A Response to Debby Koren," Friedman, William. Milin Havivin, 2, 2006, 189-194.
Synopsis: In response to William Friedman’s article (referenced on this page) “Women as Shelihot Tzibbur for Hallel,” Dr. Debby Koren wrote a halakhic article in Hebrew, published in Milin Havivin Volume 2, that explains that for almost all congregational customs prevalent today, as has been the case for over a millenium, the leader of hallel does not fulfill the obligation for the congregation but only leads them in song to enhance the recitation of hallel. Therefore, a woman may lead any hallel, whether she is obligated in it or not. Dr. Koren’s article can be found in the Hebrew section of Milin Havivin Volume 2, which is available at the following link: http://www.yctorah.org/component/option,com_docman/task,doc_download/gid,6/. In this second article by William Friedman, the author summarizes Dr. Koren’s article, comments on it, and provides further discussion of her points.
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Henkin, Rabbi Yehuda Herzl; Kanefsky, Rabbi Yosef; Katz, Dr. Ben Tzion; Rosthstein, Rabbi Gidon; Shapiro, Rabbi Mendel
" Communications: Women’s Aliyyot in Contemporary Synagogues," Henkin, Rabbi Yehuda Herzl; Kanefsky, Rabbi Yosef; Katz, Dr. Ben Tzion; Rosthstein, Rabbi Gidon; Shapiro, Rabbi Mendel. Tradition, 40:1, Spring 2007, 102-121.
Synopsis: R. Henkin. R. Kanefsky, Dr. Katz, and R. Shapiro respond to R. Gidon Rothstein, who wrote the original article by that title (referenced on this page). R. Rothstein responds to those communications. The dialog presented by these communications is an important continuation of the discussion about aliyyot for women.
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Henkin, Yehuda Herzl
"Qeri'at Ha-Torah by Women: Where We Stand Today," Henkin, Yehuda Herzl. The Edah Journal, 1:2, 2001.
Synopsis: This essay is a response to and analysis of the arguments presented in the article, "Qeri'at ha-Torah by Women: A Halakhic Analysis" by Mendel Shapiro. The author articulates practical and theoretical conclusions on the questions of women's aliyot and Torah readings.This document was originally published by The Edah Journal and Edah has granted copyrights to JOFA to post this document on this website.
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Isaacs, Alick
"Kevod Hatzibbur: Towards a Contextualist History of Women’s Role in Torah Reading," Isaacs, Alick. Nashim, 12, Fall, 2006, 261-288.
Synopsis: This academic-jargon-laden article suggests a novel approach to the problem of how the Talmudic concept of kevod hatzibbur (the dignity of the community) should be understood and applied in contemporary Jewish law. The methodology of historical contextualism—not commonly used in halakhic discourse—is employed to reconstruct the historical meanings of kevod hatzibbur in distinctive historical contexts. The author argues that given that contemporary notions of women and gender are (or at least should be) different from those in the past, the exclusion of women from reading the Torah constitutes an indignity that, perhaps ironically, demands correction as prescribed by the Talmudic principle of kevod hatzibbur.
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Korff, Rabbi Y.A.; Wolowelsky, Dr. Joel B.
"Communications: Uncommon Aliyyot," Korff, Rabbi Y.A.; Wolowelsky, Dr. Joel B.. Tradition, 41:1, Spring 2007, 122-123.
Synopsis: R. Korff expresses his displeasure with Dr. Wolowelsky’s essay by that title (referenced on this page). Putting his concern succinctly, he states: “Our fathers and grandfathers didn’t sanction women’s aliyyot and, yes, if only for that reason alone, we shouldn’t either.” We include this communication for the purpose of presenting the full spectrum of opinions as published in Tradition. Dr. Wolowelsky responds to R. Korff’s criticism.
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Rosenak, Avinoam
"“Dignity of the congregation" as a defense mechanism: a halakhic ruling by Rabbi Joseph Messas," Rosenak, Avinoam. Nashim, Fall, 2007.
Synopsis: This interesting article seeks to cast light on a halakhic responsum of Rabbi Joseph Messas, one of the great halakhic authorities of the twentieth century in North Africa. The responsum deals with the reasons for a barrier between men and women in the synagogue, and why the practice of "calling up" women to the Torah was discontinued by the Sages. It offers a new understanding of the concept of "the dignity of the congregation" as well as fascinating accounts (though on what these accounts are based is not clear) of Jewish women being called to the Torah, wearing the attire of Muslim women. Through analysis of this responsum, the author maps out various views and understandings of "the dignity of the congregation" and looks at R. Messas's position through the prism of contemporary gender research.
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Rothstein, Rabbi Gidon
"Women’s Aliyyot in Contemporary Synagogues," Rothstein, Rabbi Gidon. Tradition, 39:2, Summer 2005, 36-58.
Synopsis: R. Rothstein presents a critique of R. Mendel Shapiro’s halakhic article, published in Edah (referenced on this page), in which he argued that women may receive aliyyot in contemporary synagogues where the congregation is interested in permitting this. R. Rothstein opposes R. Shapiro’s conclusion, and presents technical, halakhic justifications for his claim. He also relates to R. Henkin’s response to R. Shapiro, also published in the Edah Journal (and also referenced on this page).
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Wolowelsky, Dr. Joel B.
"On Kohanim and Uncommon Aliyyot," Wolowelsky, Dr. Joel B.. Tradition, 39:2, Summer 2005, 59-65.
Synopsis: In an open-minded manner, Dr. Wolowelsky broaches the subject of women being called for aliyyot to the Torah in a mixed minyan, sharing some thoughts on this issue. Though his sensitivity towards the desire for such change is obvious, his conclusion is left ambivalent.
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Bar-Asher, Elitzur Avraham, Dr. Alanna Cooper, and Michal Bar-Asher Siegal
"Beyond Women's Issues: Partnership Minyanim Engage Orthodoxy," Bar-Asher, Elitzur Avraham, Dr. Alanna Cooper, and Michal Bar-Asher Siegal. JOFA 6th International Conference. 2007.
Synopsis: In forming partnership minyanim, creative efforts to include women generate discussions about broader issues facing Orthodoxy today. Questions about conversion, defining religious authority, and articulating parameters for contemporary ideological religious commitment are necessarily confronted in the quest to construct a more inclusive tefillah environment. In this session, these issues will be explored from sociological, halakhic and philosophical perspectives.
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Mintz, Rabbi Adam, Lisa Schlaff, Rabbi Mendel Shapiro
"Two Halves of Equal Value: The New Minyanim," Mintz, Rabbi Adam, Lisa Schlaff, Rabbi Mendel Shapiro. JOFA 4th International Conference. 2002.
Synopsis: This panel offers an overview of the halakhic and social issues that arise from new minyanim in both the United States and Israel which offer women opportunities to receive aliyyot and read from the Torah in a mehitzah minyan.
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