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The '''Service ''' (''Tsutome'') refers to the central rite in [[Tenrikyo]] and, along with the [[Sazuke]], considered as one of the two main components of what is called the "[[path of single-hearted salvation]]."<ref name="D"/>

 Often preceded in Japanese with the honorific prefix "''o''" 御, it is a convention in Tenrikyo to write "''o-Tsutome''" in [http://www.omniglot.com/writing/japanese_hiragana.htm ''hiragana'']: おつとめ. The [http://www.omniglot.com/writing/japanese_kanji.htm ''kanji ''] that is most commonly associated with the term is [勤], which is a character that means "religious service" when applied as a noun or "work for, be employed by, serve" when applied as a verb.[2] <ref name="Spahn Hadamitzky"/> It may be notable to add that other religious Japanese traditions also refer to some of their rites as "''tsutome''."[3]<ref name="?"/>

 The "Tsutome"[4]<ref name="TJ"/>, as it is understood in Tenrikyo, refers to the rite that was taught by [[Nakayama Miki|Oyasama]] as a means to bring salvation into reality, which is said to be one of [[Tenri-O-no-Mikoto|God the Parent]]'s main reasons for taking Oyasama as the [[Shrine of TsukihiGod]]. While there are several types of this "Tsutome," the fundamental and significant form which it takes is the Tsutome that is conducted with the [[Jiba]]-[[Kanrodai ]] at center. This is the Tsutome that is generally referred to in Tenrikyo Scriptures and texts. In contrast to this "Tsutome," there are the daily services (asa-yu no tsutome or morning / evening services) that were taught as a means to express one's gratitude and pray to God.

The Tsutome is said to be a component consists of the "path of single-hearted salvation" along with the Sazuke. However, in contrast dancing to the Sazuke, which was taught as a means to alleviate physical problems, the Tsutome is said to be a path (means) accompaniment of manifold saving graces that help alleviate situational problems in addition to physical ones. Further, it is taught that the Tsutome does not only alleviate physical singing and situational problems that are merely taking place at the moment, but also invites the "marvelous salvation" of good health, rich harvests, and peace in society to allow the world to be rebuilt into the world of the Joyous Lifenine [[musical instruments]]. The Songs accompanying the Tsutome is conducted with referred to as the Jiba-Kanrodai at center every 26th of the month as either a [[Grand ServiceMikagura-uta]] or (''The Songs for the Service''), one of the [[Monthly ServiceThree Scriptures]] of [[Tenrikyo Church Headquarters]]. (The Tsutome is also conducted on New Year's Day and April 18 as the Oyasama Birth Celebration Service.)[5]

The Tsutome consists of dancing to the accompaniment of singing and nine musical instruments (narimono). The Songs accompanying the Tsutome is referred to as the Mikagura-uta (The Songs for While the Service), one of the Three Scriptures of Tenrikyo. While it also includes foot movements, the dance itself is referred to as "[[''Tsutome no te]]''" (literally, the hand [movements] of the Service), "(''o-'')[[''tefuri]]''" (hand gestures/movements), or "[[Teodori]]" (literally, "hand dance" but officially rendered in English as "the Dance with Hand Movements"). Due to the fact the hand movements of the Tsutome are considered as physical expressions of the content and meaning of the Songs, the act of dancing and making these hand movements are referred to as "dancing/gesturing the truth."

The Kagura (also referred to as the Kagura Zutome or Kagura Service) specifically refers to a ritual in which ten dancers -- five men and five women -- dance with the Jiba-Kanrodai at center while representing each of the [[Ten Providences|ten aspects of God the Parent's complete providence]]. Each dancer wears a mask (either one of two lion masks, four men's masks, or four women's masks). Some dancers wear other specific apparel according to their position. Each dancer dances specific hand movements that symbolically express the aspect of God's providence that they have been assigned to represent.

{|style="border-collapse: collapse; border-width: 1px; border-style: solid; border-color: #000"|-!style="border-style: solid; border-width: 1px"| Aspect of God's providence !style="border-style: solid; border-width: 1px"| Description of mask and accompanying apparel<ref name="TPJ"/>|-|style="border-style: solid; border-width: 1px"| ''Kunitokotachi-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A male lion mask with open mouth and white hair. A sash hanging from the mask is fastened to the wrist of ''Taishokuten''.|-|style="border-style: solid; border-width: 1px"| ''Omotari-no-Mikoto '' |style="border-style: solid; border-width: 1px"| A female lion mask with closed mouth and black hair. Three sashes from the mask are fastened to the wrists of ''Kumoyomi'', ''Kashikone'', and ''Otonobe''.|-|style="border-style: solid; border-width: 1px"| ''Kunisazuchi-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A female mask. A figure of a turtle is strapped to the back of the dancer.|-|style="border-style: solid; border-width: 1px"| ''Tsukiyomi-no-Mikoto ''|style="border-style: solid; border-width: 1px"| A male tengu mask. A figure of an orca (''shachi'') is strapped to the back of the dancer.|-|style="border-style: solid; border-width: 1px"| ''Kumoyomi-no-Mikoto '' |style="border-style: solid; border-width: 1px"| A female mask. A sash from the mask of ''Omotari '' is tied to the wrist of this dancer.|-|style="border-style: solid; border-width: 1px"| ''Kashikone-no-Mikoto ''|style="border-style: solid; border-width: 1px"| A male mask. A sash from the mask of ''Omotari '' is tied to the wrist of this dancer.|-|style="border-style: solid; border-width: 1px"| ''Taishokuten-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A female mask. A sash from the mask of ''Kunitokotachi '' is tied to the wrist of this dancer.|-|style="border-style: solid; border-width: 1px"| ''Otonobe-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A male mask. A sash from the mask of ''Omotari '' is tied to the wrist of this dancer.|-|style="border-style: solid; border-width: 1px"| ''Izanagi-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A male mask with a hexagonal headpiece.|-|style="border-style: solid; border-width: 1px"| ''Izanami-no-Mikoto'' |style="border-style: solid; border-width: 1px"| A female mask with a hexagonal headpiece.|}

The Kagura Zutome is considered to be a reenactment of God's creation of human beings and its performance is believed to help manifest God's providence that was present at creation so it is directed for the purpose of human salvation. The Kagura is accompanied by the [https://docs.google.com/document/d/1dcq3f5O7oCY-6XTgUXcyZDwgMzLQJ2hH2OoYCEJYRxA&hl=en&authkey=CI71sLQC first, second, and third sections of the Mikagura-uta]. The first section (''Ashiki o harōte'') is repeated 21 times, the second section (''Choto hanashi'') is performed once, and the third section (''Ichiretsu sumasu Kanrodai'') is repeated in three sets of sevens for a total of 21 times. The Kagura comprises one shift (the first of three) of the Tsutome. Service dancers and performers of the musical instruments (six men and three women for a total of nine) rotate or switch with others with each shift.

The Kagura comprises one shift (the first of three) of the Tsutome. Service dancers and performers of the musical instruments (six men and three women for a total of nine) rotate or switch with others with each shift. The Teodori is performed after the Kagura. The Teodori is danced by six other dancers -- three men and three women -- in a single line. Dancers wear a black crested ''kimono '' (''montsuki''). Unlike the Kagura, they do not wear masks. The Teodori is accompanied by the fourth and fifth sections of the Mikagura-uta (better known, respectively, as the [https://docs.google.com/document/d/1dPHpwbCKYRxXvXTLUATMCx9Q4j8VTP4oQiXqiMVMBu8&hl=en&authkey=CKb618UN Eight Verses of Yorozuyo ] and the Twelve Songs). The fourth section, Songs One to Six comprise the second shift of the Tsutome while Songs Seven to Twelve comprise the third and final shift.

Although Oyasama taught these forms of the Kagura, there are no records of several of them of ever being performed. While there are records of the Service of Rain being performed during Oyasama's lifetime[7]<ref name="LO"/>, only the Service for Safe Childbirth and the Service for Germination are conducted at Tenrikyo Church Headquarters today.

It is a convention in official English documents to refer to the The "Tsutome" performed at regional churches as "services" (lower-case) in contrast to the "Services" (upper-case) conducted at Jiba or Tenrikyo Church Headquarters.[8] The performance of the Kagura is limited to Jiba and is not performed at regional churches due to a particular Osashizu that instructed the masks used for the Kagura never were to be used elsewhere.[9] The "seated service]]" is performed in place of the Kagura at regional churches with six dancers -- three men, three women -- a convention that is based on a passage from the Osashizu that goes, "The six fundamental [aspects represent] a single truth; this is where I begin [granting My] providence" (''rokudai hitotsu no ri, sore yori ri o hajimeru'').[10]<ref name="Os2"/>

Morning and evening services are performed daily at Tenrikyo Church Headquarters and regional churches. These daily services mainly consists of the performance of the seated service. Unlike Monthly Services where positions for the dancers, nine instruments, and singers (three at Church Headquarters; regional churches vary between one to three) are set up, only five positions are set up: wooden clappers (hyoshigi), counter (kazutori), cymbals (chanpon), large drum (taiko), and gong (surigane). Daily services at Church Headquarters are usually timed near sunup and sundown; they tend to change throughout the year by 15 or 30 minute increments on the 1st and 15th on each month.[11]<ref name="web"/>

On top of Services that are conducted regularly on a daily and monthly basis, the Tsutome can be also be performed as needed as a "prayer service" (o-negai zutome) or "thanksgiving service" (o-rei zutome). The forms which these services take differ according to the situation -- they may be performed in the same way a monthly service is performed with a full set of dancers, instruments, and singers -- or with just a few instruments (a service with two people at wooden clappers and counter and everyone else doing the seated service is a common form) or even on an individual basis. Another common service is a ''[[yohaishiki ]]'' ("service from afar") held on the 26th for followers who are unable to return to Jiba for Grand/Monthly Services at Tenrikyo Church Headquarters. Finally, some services, such as those performed at regional Women's, Young Men's, and Boys and Girls conventions are referred to as "[[service practices]]."

*Morishita, Saburo S. 2001. ''[http://books.google.com/books?id=oo-Zq8J_53sC&printsec=frontcover&dq=Teodori:+Cosmological+Building+and+Social+Consolidation&ei=vHzFS62oDI6mlQSxyqzaDQ&cd=1#v=onepage&q&f=false Teodori: Cosmological Building and Social Consolidation in a Ritual Dance. Rome: Editrice Pontificia Universita Gregoriana]'', pp. 3-4; 121-124.

*Nakayama Shozen. 1957. "Tsutome." In ''Zoku Hitokoto hanashi sono ni'', pp. 109–158 ([https://docs.google.com/document/d/1SGLU65o9BWWXko1pNsszxg-3ezR8waGPRhzIW8ZpTCA/edit?hl=en&authkey=CJyk97cD# link to online translation])

*Fukaya, Yoshikazu. "Service," "Service of the Kanrodai -- Stand of the Heavenly Dew," "Kagura Service -- Joyous Service") ''[http://www.tenrikyo.or.jp/kaiden/newsletter/html/pub/words_of_the_path.html Words of the Path: A Guide to Tenrikyo Terms and Expressions]'', pp. 34-35; 35-36; 36-37 ([http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt5/service.html online version]).

*_________. "[http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt5/tasukezutome.html Salvation Service]." ''Words of the Path'', pp. 37-38.

*_________. "[http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt5/hon_zutome.html Main Service]." ''Words of the Path'', pp. 40-42.

*_________. "[http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt5/manabi.html Service practice]." ''Words of the Path'', pp. 42-43.

*_________. "[http://www.tenrikyo.or.jp/en/newsletter/html/tt5/saiten.html Tenrikyo Services]." ''Words of the Path'', pp. 188-191. *highly recommended reading

*Nakayama, Zenye. ''[http://www.tenrikyo.or.jp/kaiden/newsletter/html/pub/Q_A.html Growing Spiritually Day by DaDay],''y, [http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt2/service2-1.html pp. 29-40].

*''[http://www.tenrikyo.or.jp/kaiden/newsletter/html/pub/Q_A.html Questions and Answers about Tenrikyo]'', [http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt10/service.html pp. 53-60].

*Tenrikyo Church HQ official website: "[http://www.tenrikyo.or.jp/en/teaching/teachings/service.html Kagura Service]"

*''[http://www.tenrikyo.or.jp/kaiden/newsletter/html/pub/tpj.html Tenrikyo: The Path to Joyousness]'', [http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt6/salvation_service.html pp. 18-21].

*''[http://www.tenrikyo.or.jp/kaiden/newsletter/html/pub/yg.html Yoboku's Guide to Tenrikyo]'', [http://www.tenrikyo.or.jp/kaiden/newsletter/html/tt7/service.html pp. 56-57].