Yom Kippur at Home 5781

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Yom Kippur at Home 5781 We will miss davening with you at The Jewish Center this year. We hope that this will help guide you through the Machzor on Yom Kippur from your home. When davening without a minyan, one omits Barchu, Kaddish, Kedushah, and Chazarat HaShatz, and the Thirteen Attributes of God during Selichot. There are many beautiful piyyutim throughout Yom Kippur davening as well as the Avodah service in Mussaf that you may want to include after your silent Amidah. You omit the Torah service, but you can read through both the Torah and Haftarah readings. If you would like to borrow a Machzor from The Jewish Center prior to Rosh Hashanah, please use this form https://www.jewishcenter.org/form/Machzor%20Loan%20Program If you have any questions or concerns, or if we can be of assistance to you in any way, please do not hesitate to reach out to us, Rabbi Yosie Levine at [email protected] or Rabbi Elie Buechler at [email protected]. Wishing you a Shanah Tovah, Rabbi Yosie Levine Rabbi Elie Buechler Koren Artscroll Birnbaum Kol Nidre/Ma’ariv Kol Nidre 69-75 58-60 489-491 Shehehayanu 75 60 491 Ma’ariv/Selichot 81-119 66-98 495-517 Ya’aleh, Shomei’a tefillah 125-131 102-106 521-427 Eloheinu Meyachalot Lach. 139-179 116-136 531-557 … Avinu Malkeinu through Le-David/Kaddish 189-203 144-158 565-573 Recite at Home Shir ha-Yihud 219-221 166 105-107 Shir ha-Kavod 253-255 188 127-129 Shir Shel Yom/Le-David 461/467 236/238 Adon Olam/Yigdal through Pesukei 471-553 246-320 53-167 de-Zimra Shaharit 1 Ha-Melekhh vayehi 555-561 320-326 581-583 … Ha-me’ir la-aretz – kevodo 563-573 330-336 583-593 Ve-hahayot/Ve-ha-ofanim ..Amidah (silent) 575-611 342-364 597-621 Keriyat ha-Torah Torah and Haftarah Reading 719-745 440-466 701-723 Yizkor 757-763 470-476 729-733 Musaf Silent Amidah 777-801 486-500 745-763 Minchah Torah and Haftarah Reading 989-1013 626-650 881-899 Silent Amidah 1015-1039 650-664 899-915 Ne’ilah Ashrei Hatzi Kaddish 1105-1113 706-712 957-961 … Silent Amidah 1113-1135 712-724 963-975 Avinu Malkeinu 1191-1195 758-762 1011-1015 Shema Yisrael 1197-1199 762 1017 … Tekia’at shofar 2 .

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A Guide to Our Shabbat Morning Service
Torah Crown – Kiev – 1809 Courtesy of Temple Beth Sholom Judaica Museum Rabbi Alan B. Lucas Assistant Rabbi Cantor Cecelia Beyer Ofer S. Barnoy Ritual Director Executive Director Rabbi Sidney Solomon Donna Bartolomeo Director of Lifelong Learning Religious School Director Gila Hadani Ward Sharon Solomon Early Childhood Center Camp Director Dir.Helayne Cohen Ginger Bloom a guide to our Endowment Director Museum Curator Bernice Cohen Bat Sheva Slavin shabbat morning service 401 Roslyn Road Roslyn Heights, NY 11577 Phone 516-621-2288 FAX 516- 621- 0417 e-mail – [email protected] www.tbsroslyn.org a member of united synagogue of conservative judaism ברוכים הבאים Welcome welcome to Temple Beth Sholom and our Shabbat And they came, every morning services. The purpose of this pamphlet is to provide those one whose heart was who are not acquainted with our synagogue or with our services with a brief introduction to both. Included in this booklet are a history stirred, and every one of Temple Beth Sholom, a description of the art and symbols in whose spirit was will- our sanctuary, and an explanation of the different sections of our ing; and they brought Saturday morning service. an offering to Adonai. We hope this booklet helps you feel more comfortable during our service, enables you to have a better understanding of the service, and introduces you to the joy of communal worship. While this booklet Exodus 35:21 will attempt to answer some of the most frequently asked questions about the synagogue and service, it cannot possibly anticipate all your questions. Please do not hesitate to approach our clergy or regular worshipers with your questions following our services.
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History of Jewish Liturgy Schiffman
Kol Hamevaser Halakhah and Minhag History and Liturgy: The Evolution of Multiple Prayer Rites BY: Dr. Lawrence H. Schiffman (or nineteen) benedictions of the Amidah , and pire, Greece and European Turkey until the 16 th in the newly-emerging Sephardic and Ashke - the closing of the last Amidah blessing with century or perhaps later, when it was pushed nazic communities. For reasons that are not he family tree of Jewish liturgy – the “oseh ha-shalom ” (He Who makes peace) in out by the Sephardic rite as a result of immi - totally clear, the version of Rav Sa’adyah typ - siddur and the mahazor (as it is cor - place of “ ha-mevarekh et ammo Yisrael ba- gration of expelled Sephardim and of the later ifies the Babylonian liturgy as it was exported Trectly vocalized) – is a long and com - shalom ” (He Who blesses His nation Israel Kabbalistic and halakhic influences of the with other Babylonian halakhic traditions to plex one. It spans the entire history of the with peace). A further important feature was Shulhan Arukh . This rite, like the Sephardic, the emerging Jewish communities of the Iber - Jewish experience, from the earliest origins of the role of Byzantine period piyyut . Poetry places the Hodu section before Barukh she- ian Peninsula. the Jewish people to the present day. The story was a prominent part of the liturgy of the Sec - Amar , inserts “ ve-yatsmah purkaneih vi- The so-called Babylonian rite is reflected of the many Jewish prayer rites ( nusha’ot ) is ond Temple period, as is evidenced in sectarian yekarev meshiheih u-parek ammeih in the Sephardic prayer book, originally of the in fact the story of the diffusion of the Jewish texts and fragments preserved in Tannaitic lit - be-rahmateih le-dor va-dor ” (may He cause Iberian Peninsula, which, after the expulsion people and their tradition throughout the world erature.
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Is There an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E
Is there an Authentic Triennial Cycle of Torah Readings? RABBI LIONEL E. MOSES This paper is an appendix to the paper "Annual and Triennial Systems For Reading The Torah" by Rabbi Elliot Dorff, and was approved together with it on April 29, 1987 by a vote of seven in favor, four opposed, and two abstaining. Members voting in favor: Rabbis Isidoro Aizenberg, Ben Zion Bergman, Elliot N. Dorff, Richard L. Eisenberg, Mayer E. Rabinowitz, Seymour Siegel and Gordon Tucker. Members voting in opposition: Rabbis David H. Lincoln, Lionel E. Moses, Joel Roth and Steven Saltzman. Members abstaining: Rabbis David M. Feldman and George Pollak. Abstract In light of questions addressed to the Committee on Jewish Law and Standards from as early as 1961 and the preliminary answers given to these queries by the committee (Section I), this paper endeavors to review the sources (Section II), both talmudic and post-talmudic (Section Ila) and manuscript lists of sedarim (Section lib) to set the triennial cycle in its historical perspective. Section III of the paper establishes a list of seven halakhic parameters, based on Mishnah and Tosefta,for the reading of the Torah. The parameters are limited to these two authentically Palestinian sources because all data for a triennial cycle is Palestinian in origin and predates even the earliest post-Geonic law codices. It would thus be unfair, to say nothing of impossible, to try to fit a Palestinian triennial reading cycle to halakhic parameters which were both later in origin and developed outside its geographical sphere of influence. Finally in Section IV, six questions are asked regarding the institution of a triennial cycle in our day and in a short postscript, several desiderata are listed in order to put such a cycle into practice today.
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Elyssa Cherney
Elyssa Cherney “Holiness” Sometime in mid-July, I’m sitting at the bedside of a young woman, Ms. Mei who has moved to the US from China. She works at Thomas Jefferson as a biophysicist in Philadelphia and has unfortunately contracted encephalitis, a very serious infection of the brain. The sight of Ms. Mei’s room overwhelms me; the constant beeping of the various machines, the tubes in her throat, her arm, her neck, and the tv that’s on even though she isn’t awake. I have no idea if she can hear me or even feel my presence, but I visit Ms. Mei everyday just to check in. I sit next to her bed, and hold her hand as she fights for her life. Sometimes I speak to her, not knowing if she understands English. Other times I sit silently, not knowing what to say. I don’t know if she’ll ever wake up. But for now, I know that Ms. Mei deserves the company and so I free myself of distractions and sit by her side. Weeks go by, and I keep coming back, each time I quiet my own mind to be there, to be with her, to be present. I think to myself how hard the silence is, how hard it is to see someone this way, and yet how beautiful and simple our visits are. I don’t know why I keeping coming to visit; I don’t know if I’m helping her; and I don’t have any outward goal in being there.
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Cultivating the Middah (Soul-Quality) of Personal Kedushah (Holiness) Rosh Hashanah Eve 5775 September 24, 2014 Rabbi Yoel H
"Honoring Tradition, Celebrating Diversity, and Building a Jewish Future" 1301 Oxford Street - Berkeley 94709 510-848-3988 www. bethelberkeley. org Cultivating the Middah (soul-quality) of Personal Kedushah (Holiness) Rosh Hashanah Eve 5775 September 24, 2014 Rabbi Yoel H. Kahn Shanah tovah. We read in the Mishnah: One should pray the Amidah with great sincerity. Even if the king asks: How are you? One should not respond; and even if a snake wraps itself around your heel, one should not interrupt the prayer. iNow, I hasten to point out that Rabbi Obadiah Bartenura, a 15th century Italian commentator, explains that this only applies to a Jewish king, for a Yiddishe monarch – we should only be so fortunate! -would surely know about the importance of the silent prayer and this very teaching, but if it’s a gentile king, you better say “Hello, sir, ” back, lest you be executed on the spot! Bartenura goes on to explain that the snake on your leg is likely to be harmless, anyway, but if a scorpion climbs up your leg, it’s definitely appropriate to stop. I thought of this Mishnah when a friend told me this story about Rabbi Israel Salanter. A Lithuanian rabbi living at the eve of the modern world, Salanter worried that excessive attention to the ritual mitzvot was not preparing people to live in the world. Rabbi Salanter passed a meticulously observant Jew during these Ten Days of Awe. Rabbi Salanter’s Hasid, his follower, was so engrossed in prayer and reflection that he failed to greet his Rebbe, whereupon Salanter protested: “Just because you are so pious, does this give you the right to deny me my ‘Good morning’?”'ii The Rabbi saw a community busy with the details of the commandments but painfully lacking in heart and soul.
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Shabbat Beshalah January 30, 2021 • 17 Shevat 5781
Shabbat Beshalah January 30, 2021 • 17 Shevat 5781 Annette W. Black Memorial Lecture Guest Speaker: Dr. Rebecca Cherry The Second Brain: Connections Between Our Minds and Bodies SHAHARIT Mah Tovu Page 144 Joan Wohl Birchot HaShechar (English) Page 147 Maxine Marlowe Hebrew Blessings Pages 146–148 Sandy Berkowitz Prayer After Birchot HaShechar Page 149 Suzan Fine Psalm 30 Page 167 Lorna Rosenberg Mourners Kaddish Page 168 Sandy Berkowitz Ashray Page 202 Jemma Blue Greenbaum, Melena Walters, Gali Nussbaum Psalm 150 Page 214 Sandra Berkowitz Nishmat Kol Hai Page 226 Marcia Webber Were Our Mouths (English) Page 229 Rene Smith, Carol Shackmaster Ki Kol Peh and Shochen Ad Pages 230–232 Marcia Webber Hatzi Kaddish and Barechu Page 234 Marcia Webber Yotzayr and Hakol Yoducha Pages 234–236 Marcia Webber El Adon Page 238 Marcia Webber Unto God Page 241 Margie Green, Missy Present KaAmoor and Ahavah Rabah Pages 244–246 Marcia Webber Sh’ma, V’Ahavta, and Parashat Tzitzit Pages 248–250 Rose Glantz, Rory Glantz True and Firm (English) Page 253 Claire Newman, Lilian Weilerstein Mi Chamocha Page 254 Mindy Goldstein, Sarah Ann Goldstein Shacharit Amidah, Kedushah and Kaddish Shalem Pages 256–274; 312 Mindy Goldstein, Sarah Ann Goldstein Shalom Rav Page 610 Karen Moses TORAH SERVICE Prayer Leader Pages 322–358 Amy Blum Introduction to Torah and Haftarah Readings Barbara Lerner Torah Reading ~ Beshalah, Exodus 14:26-17:16 Hertz Pentateuch (p. 269), Etz Hayim (p. 405) Readers Meryl Sussman, Idelle Wood, Rabbi Sandi Berliner, Terry Smerling, Anne Fassler, Nancy Zucker, Betsy Braun, Carra Minkoff, Pam Maman, GailSchwartz, Michelle Britchkow, Hazzan Howard Glantz Misheberach (Original composition by Susie Sommovilla) Susie Sommovilla Hatzi Kaddish Before Maftir Aliyah Page 333 Sharon Masarsky Maftir Aliyah HAFTARAH Blessings Before Haftarah Page 336 Jessica Izes, Rebecca Izes Haftarah Reading ~ Haftarah for Parashat Parah, Judges 4:4-5:31 Hertz Pentateuch (p.
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The Liturgical Reception of Isaiah 6
Worship as Interpretation: The Liturgical Reception of Isaiah 6 Sebastian Yosef Selvén Wolfson College, Cambridge June, 2017 This dissertation is submitted to the University of Cambridge for the degree of Doctor of Philosophy ▪ This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. ▪ It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text ▪ It does not exceed the prescribed word limit for the relevant Degree Committee. 2 This dissertation is an investigation into how the Hebrew Bible is used in (Rabbinic) Jewish and Christian liturgical settings, and how this impacts biblical scholars. I argue against the neglect of liturgy and ritual in reception studies and make the case that liturgy is one of the major influential forms of biblical reception. I do this by taking Isa. 6:3 as my example. My liturgical material is the qedushah liturgies in Ashkenazi Judaism and the Sanctus in three church traditions; (pre-1969) Roman Catholicism, Anglicanism (the Church of England) and Lutheranism (Martin Luther, and the Church of Sweden).
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Kalmanofsky,השודק עכיוה , Spring 2017
Spring 2017 , הויכע קדושה,Kalmanofsky THE ABBREVIATED AMIDAH Jeremy Kalmanofsky This teshuvah was adopted by the CJLS on June 6, 2017, by a vote of 15 in favor, 4 abstaining. Members voting in favor: Rabbis Aaron Alexander, Noah Bickart, Elliot Dorff, Susan Grossman, Reuven Hammer, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jan Kaufman, Amy Levin, Jonathan Lubliner, Micah Peltz, Avram Reisner, Iscah Waldman, Ellen Wolintz-Fields. Members abstaining: Rabbis Baruch Frydman-Kohl, Gail Labovitz, Daniel Nevins, and Paul Plotkin Question: What is the best method for reciting the abbreviated service known as the “hoikhe Kedushah?” Answer: Masorti communities have become increasingly accustomed to the shortened form of (”that is, “Hoikhe” (or “loud ,הויכע קדושה worship services known by the Yiddish term Kedushah.1 In this practice, the congregation does not recite a silent Amidah followed by a complete repetition, the usual norm [SA OH 124.1]. Instead – due to the lateness of the hour or other exigent circumstance – the leader begins the Amidah aloud through the Kedushah, after which congregation members recite their own private prayers. The practice of abbreviating the full repetition, or shortening private prayer, has deep Halakhic roots, dating to Geonic times, and is cited by most major Medieval sages.2 Classically, it was employed primarily for minhah, and rarely at other services. In recent years, the hoikhe Kedushah has become pervasive in many Conservative synagogues, schools and camps, routinely used on weekdays and Shabbat alike, for shaharit and musaf practice is for each worshipper to recite a silent [לכתחילה] as well as minhah. The optimal Amidah followed by a reader’s repetition, as all codes agree.
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Tazria 5774 from Purity to Sanctity Rabbi David Wolkenfeld
1 Tazria 5774 From Purity to Sanctity Rabbi David Wolkenfeld Ivory Soap is 99.44 % pure. What does that even mean? 99.44% pure what? Is it even clear why that’s a good thing? To be quite frank, I’m much more concerned that my soap will be effective at cleaning me. And if it has a pleasant smell, shouldn’t that be more important than how “pure” it is? I don’t know much about soap. And I don’t know all that much about marketing. But it’s striking that “purity” is the stand-in for goodness and an incentive to buy and use a certain type of soap. Purity is introduced as a topic in the Torah this week and it’s worth spending some time thinking through what that means. My muse and editor, i.e. my wife, mentioned to me that after weeks of the Torah discussing topics that are hard to relate to, the Torah switches to discussing a different topic that is also hard to relate to. But I believe there is drama hidden within that transition. For the past two months, our weekly Torah portions, our parshiyot, have sketched out and then developed a vision of human intimacy with God, centered around the mishkan - the tabernacle and, ultimately, the beit ha- mikdash. This week, a stop sign was introduced. The Torah has a system - only a remnant of this system remains intact, but this system, at one time, was as encompassing the Kosher Laws and as complex as the calendar of Shabbat and the holidays and their mitzvot and customs.
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From the Rabbi from the President
5774 • FA L L E D I T I O N • 2 0 1 3 C O N G R E CG A T I OhN BaE T iH -I S lR iA EgL • BhE R KtE s L E Y FROM T HE R ABBI F RO M TH E PR ES IDENT The Yom Kippur Mussaf Service offers several inspirational “One. One plus one. One plus two. One plus three. ..” In his moments that seem to transcend time and space. At one such column, Rabbi Cohen tells us that this is the manner in which point, our prayer leader suddenly becomes the High Priest and the High Priest counted the sprinkling of blood on the altar. our entire community joins him at the Holy of Holies where Not by counting one, two, three, but always one plus... together we re-enact the order of the Yom Kippur Temple Serv - ice (Seder ha’Avodah) . Like the High Priest and the entire con - This I think is also a wonderful metaphor for how Beth Israel gregation gathered at Beit HaMikdash (the Holy Temple), we works. The shul is full of talented and committed individuals fully prostrate in the presence of the Holy One whose presence who one by one by one make up our wonderful CBI commu - is felt in our very midst. In a similar vein, our prayer leader nity. One becomes we, we become one. counts out loud the sprinkling of blood just as the High Priest would count as he would sprinkle the blood of the goat eight As I conclude my first year as President of CBI, I want you to times between the staves of the ark within a handbreadth of know that whenever I approached one of our members to as - the kaporet (the arc’s cover): “One.
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MAY a WOMAN LEAD SELICHOT? Rabbi Dov Linzer
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“A Persecution Was Decreed”
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