||Prayers in Yiddish for women for three occasions. As enumerated on the title page they are hallah, Niddah, and lighting Sabbath candles; Shabbat and Rosh Hodesh; and the Yamim Nora’im. The text, set in a single column in Vaybertaytsh, excepting headings and introductory lines, is comprised of both prayers and brief halakhic notes. The references to hallah, Niddah, and lighting Sabbath candles concerns the taking of a portion of bread for an offering, Hadlaka, the Friday evening lighting of Sabbath candles, and Niddah, the monthly menstrual separation. The importance of these activities is based on Shabbat 31a, which states "For three transgressions woman die in childbirth. Because they are not observant [of the laws] of Niddah, Hallah, and lighting of Sabbath candles. The other occasions are self explanatory.
Lissa imprints are rare. Hebrew (Yiddish) books were printed there intermittently from 1824 to 1838 and only eight titles are recorded, almost all liturgical works.
Tehinnot are private devotions, often the source for later public prayers. They are a private, spontaneous and inspired form of expression representing the craving of the soul. They may be understood as in keeping with Berakhot (28b), which states, Do not make your prayer routine, but rather free supplications and petitions before God.” Tehinnot were written through the ages by men of piety; they have been described as a rivulet of that warm and soulful outpouring [that] never ran dry in Israel. They have been written through the generations to express plights, needs, wishes, and aspirations which move the heart. Originally in Hebrew, they have been written in al languages spoken by Jews. Tehinnot in Yiddish were mainly for women and those unfamiliar with Hebrew. In many cases Tehinnot were published in book form. A number of rabbis, for example, R. Joseph ben Yakar, in the introduction to his siddur (Ichenhausen, 1544), writes, “I consider those people foolish who wish to recite their prayers in Hebrew although they do not understand a word of it. I wonder how they can have any spirit of devotion in their prayers.” Similar thoughts are expressed in a translation of the Mahzor (Amsterdam, 1709).