a convention found in many Modern Orthodox congregations as well as non-Orthodox ones. While many may take it for granted as an integral part of worship services, it is not practiced in Haredi and Chassidic congregations. Dancing with the Torah and having hakafoth (processional circuits) around the sanctuary on Simhath Torath is another way in which many Orthodox Jews interact with the Torah which is an especially important ritual in feminist circles. These are some reasons why this act has special meaning in Orthodox feminist circles. Participation in Zimmunim One of the most prevalent, and perhaps least controversial practices of Orthodox feminists, even done by some women outside of the movement, is the participation in a women's . The women's takes place when less than three men have eaten together, but where three or more women have eaten together. A is a formal call to prayer said before the communal recitation of Birkath Hamazon. One formula for the women's is exactly the same formula as the of men, but substituting (Hebrew: friends (f.)) for the word (Hebrew: gentlemen) in the beginning of the invitation, thus feminizing the call. Use of Prayer Shawls In Orthodox feminism, the donning of a (prayer shawl) is not seen as the wearing of a man's garment, neither is it seen as an affront to the community. These reasons coupled with historical precedents, such as the donning of by Rashi's daughters in popular legend, make the wearing of prayer shawls by women common in Orthodox feminists circles. Use of Tefillin Citing Talmudic and later sources, Orthodox feminists allow the laying of by women. Some Orthodox communities claim that women are not permitted to lay , as is required by adult men. The duty of laying rests upon males after the age of thirteen years and one day. Women are exempt from the obligation, as are also slaves and minors (Berakhot 20a). The medieval halachic work Orach Chayyim precludes women who wish to wear from doing so. In ancient times, this was not the case. There are several instances of women who allegedly wore . According to a , "Michal the daughter of the Cushite [i.e., Saul, cf. Mo'ed Katan 16b] wore and the sages did not protest" (Eruvin 96a). After the destruction of the Second Temple in 70 CE, women became increasingly excluded from Jewish ritual activities as rabbinic Judaism become increasingly codified. Women became exempt