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Although, like Shaarei Tefillah, it has plenty of Hebrew, Gates of Repentance is plainly oriented to English speakers, and it offers a liturgy of poetry to try to recreate the experience of the Days of Awe for worshipers who haven't the background or desire to approach Rosh Hashanah and Yom Kippur from an Orthodox point of view.
Among his efforts were a festival prayerbook published by Ktav, a Passover Haggadah, a translation and commentary, Pirke Avot: The Wisdom of the Jewish Sages (also published by Ktav), a 1994 abbreviated revision of Shaarei Tefillah, which used "gender-neutral" language to refer to God, a new prayerbook for the English Liberal Movement, and Day by Day (co-published by the Central Conference of American Rabbis and Beacon Press), a collection of readings drawn from a wide variety of sources--Jewish and non-Jewish--to go with the Torah portion of the week.
Women's prayer groups helped provide the foundation for the three-decades-old and highly successful Women's Tefillah at Rabbi Avi Weiss' Hebrew Institute of Riverdale in New York, and Yedidya, a Jerusalem congregation founded in 1980 that runs a mehitza from front to back.
Then we could dispense with the Al chet and shema kolanu, with teshuvah, tzedekah, and tefillah, with days of awe, and the writing and sealing in books.
Some may say that since the Talmud's rationale for women being obligated in tefillah is that they, too, have petitionary needs, it follows that they are only obligated in weekday tefillah, which is petitionary, and not the musaf and festival tefillot, which are not.
therefore, a person should join the group [for prayer]; he should not pray by himself if it is possible for him to join the group" (Hilkhot Tefillah 8:1).
It is even possible that Maimonides omits the word "males" when defining the composition of a quorum for prayer (Hilkhot Tefillah 8:4-6), but includes "males" when speaking in a later chapter of reading from the Torah (Hilkhot Tefillah 12:3), because he, too, recognizes that women are not to be consistently excluded from forming a minyan.
In terms of the history of Shema and tefillah, the latter remained fluid for a long time, throughout the tannaitic period it seems.
1) Since both Shema and tefillah require concentration,(2) it would seem that certain mourners are exempt from tefillah but are still obligated to say Shema, because prayer is rabbinically enacted whereas Shema, according to the rabbis, is Torah-mandated.
3) Requiring women to say some prayers but not others, in particular obligating them to the rabbinically-ordained tefillah while exempting them from the Biblical confession of faith, is strange.
Since a woman serves as her own most effective advocate, she should recite tefillah.
9) It follows that the tefillah that the Mishnah obligates women to recite is exactly the same one that men are obligated to recite, and that both must recite it with the same frequency.