I was brought up with an understanding that tefilla is an integral part of the day-to-day Jewish experience; a responsibility incumbent on every person.  While I was taught the importance of tefilla, it was also clear that it should be done as efficiently as possible in order to get to other more rewarding and pleasant aspects of Jewish observance.

In view of my education and upbringing, one might question whether my efforts on a book advocating for greater participation of woman in communal prayer is a case of ‘sour grapes’. However, that would get me all wrong.  In fact, the more I mull over this problem in Modern Orthodox life, the more I feel that the question of why include women in communal prayer should be replaced by a far better question – namely, why not?

In putting this book together, I strongly advocated that JOFA adopt a scholarly stance and include contributions that support women reading from the Torah and playing a greater role within the service, as well as those opposed to these innovative practices.

From the perspective of editor, I hope the book will be seen as a first step in an effort to reframe some of the key terms that are used in virtually all legal discussions that address the possibility of enhancing women’s participation in religious practice. This ranges from minyanim to teaching, shofar to shul leadership.  Current halakhic terminology forces people to use words and react to ideas that do not accurately speak to the minds and hearts of many people who are fully committed to Orthodoxy today.  I can only hope that publication of this book and its widespread dissemination in the community will provide an opportunity to develop new terms for this debate that reflect modern sensibilities. Redefining the meaning of phrases like sexual immodesty and the debasement of mitzvot by women’s participation in ritual observance, terms that may no longer resonate with the thoughts and ideas of most people who would contemplate participating in a minyan with increased women’s involvement, would be an important first step in broadening the discussion and inviting new participants into this dialogue.  I am not advocating replacing the objectivity of halakha with human subjectivity or adopting a totally new worldview of observance. I think introducing modern terms to discuss the ramifications of including women in tefilla can be accomplished without betraying the integrity of halakha.  I hope that readers of the book keep these thoughts in mind as they work their way through this scholarly anthology.