Finding time to pray can be particularly challenging for women, given family and other obligations. While women are generally technically exempt from many time-bound mitzvot (shofar, lulav, tefillin, etc.), prayer is an exception. The importance of women’s prayer is emphasized by the Talmud, which derives foundational principles from the prayer of Chana, the mother of the prophet Samuel, who prayed fervently for a child.

Women are obligated to pray, but there are differing views on the specifics of this obligation. Some occasions may allow for only essential prayers, while others may permit a fuller prayer routine. Below, we outline the basic obligations, optional parts, and priorities of women’s prayers.

To understand what women are obligated to pray, we first need some background on the nature of their obligation.

The Nature of Women’s Prayer Obligations

Two Views on Women’s Prayer

  1. First Approach: The core obligation of prayer for men and women is biblical, without fixed times. The Torah commands us to “serve G‑d with all your heart,”1 which the sages interpret as prayer.2 According to this view, fulfilling this commandment can be as simple as making a single daily request to G‑d. When the sages instituted specific times and the text of the Amidah, women were exempt from these additions, as they are from other time-bound commandments.3 Many Jewish women throughout history have followed this approach.4
  2. Second Approach: The Men of the Great Assembly (Anshei Knesset Hagedolah) established the mitzvah of prayer with set times and texts. Although women are generally exempt from time-bound mitzvahs, the sages included them in prayer, as they too must seek Divine mercy. According to this view, women should pray the Amidah of both Shacharit (morning) and Minchah (afternoon), while Maariv (evening prayer) is optional and rarely recited by women.5

Most halachic authorities align with this second opinion, obligating women to pray the Amidah twice daily.6 Nevertheless, at times, they may rely on the first opinion.7

In addition to the Amidah, daily prayers include a range of other sections. Although it is commendable for women to say all these prayers if they have time, they are not strictly obligated to do so. We will run through a general outline of the prayers, highlighting which parts take precedence and which can be skipped if time is limited:

Birchot Hashachar (Morning Blessings): Many opinions hold that women are obligated to recite the morning blessings, as they are not time-bound and express gratitude for daily benefits.8 (Note: Some women traditionally recite the blessing She’asani Kirtzono [“That He made me according to His will”] in place of the blessing that men recite, Shelo Asani Isha [“Who has not made me a woman”]. Among Chabad women, the widespread custom is not to say She’asani Kirtzono and to simply omit the blessing. However, some Chabad women do say She’asani Kirtzono, following their family tradition.)

Birchat Hatorah (Blessings on Torah Learning): Women are obligated to say Birchat Hatorah, as they must learn the mitzvahs that apply to them.9

Korbanot (Daily Offerings): Women are encouraged to recite Parshat Hatamid, the section describing the daily offering in the holy Temple.10

Pesukei Dezimra (Verses of Praise): Optional for women, but encouraged based on their ability and available time. This follows the view of the Shulchan Aruch Harav.11 (There are some authorities, like the Mishnah Berurah,12 that are of the opinion that women are obligated in Pesukei Dezimra).

Birchot Keriat Shema (Blessings before and after Shema): Women are obligated to remember the Exodus daily, as this mitzvah is not time-bound. To fulfill this, they should recite Emet Veyatziv before the Amidah, maintaining the connection between redemption (geulah) and prayer (tefillah). The rest of the blessings surrounding Shema are optional but encouraged if time allows.13

Shema: As a time-bound mitzvah, women are exempt from the full Shema. Nevertheless, it is recommended for women to say the first verse, as it represents the acceptance of G‑d’s sovereignty.14

Musaf Prayers: There is debate as to whether women are obligated to say Musaf on Shabbat and holidays.15 Many women are accustomed to praying Musaf,16 but if one must choose between Minchah or Musaf, Minchah takes priority.17

Hallel and Kiddush Levana: Women are exempt from Hallel18 and Kiddush Levana as these are time-bound mitzvot.19 While women may choose to recite Hallel, they do not recite Kiddush Levana.20

In Practice: Adapting Prayer to Life Circumstances

If you are occupied with children and have little to no time: A woman caring for young children may fall under the same category as someone tending to a sick person, exempt from full prayer. In this case, you should at least recite Birchot Hashachar (morning blessings) to fulfill the obligation to pray according to the more lenient opinion.21

If you have a few minutes: Recite the following prayers, which constitute the minimum daily requirement to fulfill your obligation according to the main opinion.22

  • Birchot Hashachar (Morning Blessings)
  • Birchat Hatorah
  • Parshat Hatamid
  • The first verse of Shema
  • Emet Veyatziv
  • Amidah for Shacharit
  • Aleinu (Although not required, it is seen as a bridge between prayer and the rest of the day, and many thus suggest that it be recited after minimum prayers).23

Additionally, many suggest that women recite the Six Remembrances (technically not a prayer and can be recited at any point during the day).24

  • Minchah (including Parashat Hatamid)

With additional time: Optional but recommended, in order of priority:

  • The rest of Shema
  • Birchot Keriat Shema
  • Pesukei Dezimra (at least Baruch She’amar, Ashrei and Yishtabach)

If you have ample time:25 Add the following, in order of priority:

  • Psalms after Ashrei (Psalms 146-150)
  • Vayevarech David
  • Portion of Akedah
  • Second Ashrei after Amidah
  • Ketoret and other offerings
  • Song of the Day

Interrupting Prayer (Amidah) to Care for a Child

If your baby or toddler cries during the Amidah and disrupts your concentration, you may calm the baby with a gesture but should avoid making sounds. If necessary, you may make sounds to lightly scold him (without actually saying any words), and if that doesn’t help, you may approach or move away from him without verbally interrupting your prayer. You should try to avoid interrupting during the first three or last three blessings of the Amidah. If you need to pause, you should try to do so between blessings, not in the middle of one. Afterward, you resume from the beginning of the blessing you were on, regardless of the length of the interruption.

This applies when you pause on your own due to an inability to concentrate, but if the interruption was due to an unavoidable situation—such as the child falling and needing immediate attention—you may interrupt anywhere in the Amidah and may speak if necessary. When you return to your prayers, the length of the interruption determines whether you should restart the Amidah. If the pause lasts the amount of time it typically takes to complete the entire Amidah, you must begin again. If the pause was shorter than that, and you didn’t speak, you can resume from where you left off. If you interrupted mid-blessing, you should continue from within that blessing. If you had to speak, you return to the beginning of the interrupted blessing. For interruptions during the first three blessings, you must restart the Amidah, and for interruptions in the last three blessings, you resume from the beginning of the final section, starting at “Retzeh.”26

Adding Prayer Later

If you’ve prayed the minimum prayers but then discover you have more time, you can recite most of the added prayers later. If, however, you have already recited the Amidah, you can add the psalms of Pesukei Dezimra but do not go back and say Baruch She'amar or Yishtabach.27