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Home , Ahavat Olam, Emunah, Havdalah, Special Shabbat, Torah reading

TYG Guide 2005 11/1/05 10:01 AM Page 67

CHAPTER 6 RELIGIOUS & CULTURAL PROGRAMMING & SERVICES

G od spoke to Moses sa ying, Speak to the entire assembly of the Children of I sra el and say to them: You shall be holy, for holy am I, Adonai, your God . — Leviticus 19:1 TYG Guide 2005 11/1/05 10:01 AM Page 69

THE PHILOSOPHY OF A CREATIVE SERVICE

What are prayers? Prayer, with its root in antiquity, grew out of the need for people to turn inward as well as outward to connect with the Divine. also view prayer as a time to gather as a community. There are three basic classifications of prayer: praise, petition and thanksgiv- ing, and these three ingredients always comprise a Jewish worship service through the use of blessings, poetry, singing, and meditation. Are the prayers in a service in any particular order? Yes! We should begin our prayers with a proper frame of mind. We warm up with readings, songs or poems. The Barchu is our official call to worship. The first line of the Barchu is literally a command stated by one person to the entire congregation, and the congregation traditionally only recites the second line. The following prayers—Ma’ariv, , Shema, V’ahavta and G’ulah—form a tight unit consisting of Creation, Revelation and Redemption. These are the three ways God interacts with us the world: God set the world into motion and now we are partners with God in the ongo- ing task of Creation; God revealed the to us as Jews and now we must embark upon a life of filled with Torah;; and together, God’s and our actions can usher in a better world. Next, the Jewish people as a community approach God through the . Originally called HaT’fillah (the prayer), this prayer is the central element of the service. The Amidah consists of three opening prayers: Avot v’Imahot, G’vurot and Kedusha. The Avot v’Imahot acknowledges that God has been and is the shield of Jews throughout the generations; the G’vurot praises God’s power in God’s ability to give life to all creatures, heal the sick, and free the captive. The intermediate blessings of the weekday Amidah are petitionary blessings, asking for various things. On , these 13 blessings are replaced with one blessing. The final three blessings are thanking God for our lives, God’s miracles and peace. Each individual has the opportunity to approach God through individual silent prayer. Some congregations use this time for each congregant to complete the Amidah on his or her own. We read the Torah on Monday, Thursday, and Saturday mornings. Some Reform congregations currently read Torah on Friday nights as well. Sometimes one person gives a D’Var Torah (a word of Torah) or a semonette on the , while at other times, the prayer leader may leave a short amount of time for small group text-study. Finally, we conclude our praying by praising God. The praises God’s glory for establish- ing the Earth. We conclude with the Mourner’s which praises God. We have come full cycle as we end our service with songs and readings. If we solely follow this outline, we will have only done half of what is required of us as Jews. We are required not only to follow the fixed verbal order of prayer (this is known as “kevah”), but we are also required to pray with directed attention (known as “”). Kevah is the value of having a set body of prayers through which there is a structure to our service. If one were to wait

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simply for the spirit to move them, prayer might never happen. Kavanah is the value of not being content with the fixed body, but rather insisting that prayer is meaningless unless accompanied with sincerity, enthusiasm and kavanah. Recognizing the danger that prayer would become a meaningless recital of words, Aha said: “A new prayer should be said every day.” To pray with real kavanah is one of the hardest things in the world. Often we get hung up on selecting readings and songs, and we begin to think that these things are what determine the quality of the service. This is not so. It is not so much the words one utters, but that which one puts into the words or tunes or silence that determines whether one has really prayed. “Words without wings are only nonsense syllables, but with proper wings, even the silliest nonsense syllables can be eloquent words.”

THE CHOREOGRAPHY OF A SERVICE

Many postures and movements accompany prayers. Some are traditional and date back thousands of years, while others are more recent innovations. Jews stand during prayer as others might stand before royalty. It is generally accepted by our tradition that we stand for the Barchu, ( of praise), and the Amidah. Many Reform Jews also rise for the Sh’ma, but it may surprise you to learn that not everyone does—this is because Sh’ma is an affirmation, and not a direct address to God. Our tradition also teaches that one must say the Sh’ma with kavanah. Some Jews close or cover their eyes while saying the first line in order to concentrate better. Amidah literally means “standing up,” and is traditionally considered the most important prayer. It is traditional to bow down on the words “Baruch atah” and stand back up on “Adonai,” during the Avot V’Imahot and Hoda’ah. Bowing is a small-scale simulation of falling to the ground during Temple times to prostrate oneself before God. When bowing, one bends the knees, but rises up at the waist up. Although we bow for “Baruch atah Adonai,” there is no traditional basis for bowing at “elohei Avraham, elohei Yitzhak, v’elohei Yaakov,” etc. During the morning K’dushah, we rise up on our tiptoes three times for “kadosh, kadosh, kadosh.” The Kabbalists were the first to suggest that the triple sanctification of God’s name is an indication that one must reach to God with one’s whole body. It is also an imitation of God’s ministering angels.

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Some congregations will then sit and read through the remaining sections of the Amidah together. Others will instruct individuals to pray the rest of the Amidah individually—standing until one has completed the Amidah (at Oseh Shalom). During the Torah service, we rise when the Torah is removed from the Ark, returned to the Ark, and when the Torah is raised for Hagbah and G’lilah, as we dress and prepare to put the Torah away. We sit for the Torah reading, in that it imitates in which a group might sit in a classroom or in a living room. We stand for the Aleinu. The very words of this prayer tell us what to do: “va-anachnu (and we) korim (bend at the knees) u-mish-tachavim (and bow down) u-modim (and give thanks), (we then raise ourselves back up) lifnay melech mal’chay ha-m’lachim ha-kadosh barchu (before the God of Gods, the Holy One, Blessed be God).” We also stand for the Kaddish Yatom, the Mourner’s Kaddish. Traditionally, only those who are in mourning or who are observing a yahrtzeit stand to recite this prayer. Many Reform Jews today stand in order to not single out the mourners and to say Kaddish for those who do not have someone to say Kaddish for them. When praying, it is important to practice the postures with which you feel most comfortable with. Try both traditional and non-traditional postures in order to decide which ones enhance your personal worship experience.

THE PROCESS OF COMPILING A SERVICE

MEETING #1 This meeting should include the RCVP, service participants and the Youth Advisor. • Decide on a date for the service (if it is not already decided) and confirm with the Temple staff and clergy. • Announce the service to the rest of the youth group and in the temple bulletin at least one month beforehand. • Once you have the date of your service, make sure you have a songleader and plan the music for the service. • Do you want a thematic service? • Themes give great continuity to the service but can be difficult. • Brainstorm with those interested in helping to compile the service, then once you have a theme—stick with it! • Find readings and songs that reflect your theme (for a creative service). • Remember to choose songs that are known throughout the congregation and that are appro- priate for the service (e.g. don’t choose a song welcoming Shabbat if your service is during the week). Also, remember that this is a worship service, not a performance. This is not always the appropriate place for secular songs.

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• Do not substitute readings for important prayers (see service outlines). • Let participants choose parts—encourage everyone to take part in the service. • Determine the date for the next meeting.

MEETING #2 • Put the pieces together in the form of a service: • readings, songs, Torah/ portions, etc. • Watch out for: • too many consecutive readings • too many consecutive songs • Estimate the length of the service Have a clergy member from your temple review the service for appropriate songs, readings and prayers BEFORE you make copies!

FORMATTING THE SERVICE: • Be sure to use versions of prayers and songs with transliterations for those who don’t know them. Reform Service templates are available on www.keshernet.com and NFTY style templates will be available at www..org/services. • Clearly indicate “congregation” and “reader” for responsive readings. • Include stage cues such as “please rise/be seated” and “open/close ark.” • Make sure eve r y participant has a copy of the service ahead of time with their part clearly marked. • Keep a master copy of the service with each participant’s name next to their part—be prepared to step in or have the Rabbi step in incase the participant is not there.

REHEARSAL • Make sure participants know where to sit and when to do their part. • Make sure to review the songs and versions in the service. • Run through the entire service: • Read through every reading and Hebrew prayer. • Have the Torah reader read from the scroll at least once before the service. NOTE: Use your imagination to enhance the service but be sure that the participants are not distracted from prayer. Be sure your creative piece is not seen as a performance, but as an expression.

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EVENING SERVICE OUTLINE

1. OPENING Song and/or reading to get the congregation into the mood of the service and introduce the theme. If it is Shabbat: Opening psalms and singing, including L’CHA DODI.

2. SH’MA & ITS BLESSINGS BARCHU—Call to worship Must be read or sung in Hebrew and/or English MA’ARIV ARAVIM—Wonders of God’s creations, praise of God as creator May be replaced by a reading conveying this theme or can be read in Hebrew and/or English AHAVAT OLAM—Revelation—the eternal love between God and the Jewish people May be replaced by a reading conveying this theme or can be read in Hebrew and/or English SH’MA—The unity of God and the Jewish people; belief in one God Must be sung or read in Hebrew and/or English V’AHAVTA—The rationale for the SH’MA; the ways for us to love God, must immediately follow the SH’MA May be read, chanted or sung in Hebrew and/or English G’ULAH: EMET V’EMUNAH/MI CHAMOCHA—Redemption; rejoicing that we are free today because God rescued our ancestors from slavery in Egypt The section before Mi Chamocha can be replaced by a reading conveying the theme of redemption, and then Mi Chamocha may be read in Hebrew and/or English HASHKIVENU—Expression of our trust in God, asks for God’s protection when we go to bed that we may arise the following morning refreshed with new energy Ushmor or U’fros Aleinu is usually sung in place of this prayer V’SHAMRU—Sung on Shabbat only

3. AMIDAH ADONAI S’FATAI TIFTACH—Intro to Amidah; it asks that our prayers may be sincere Usually sung in Hebrew and/or English, but it can be read. AVOT V’IMAHOT—God has been the shield of the Jewish people throughout the generations Read or chanted in Hebrew G’VUROT—Wonder of God’s strength, greatness and power to give freedom and healing Either read or chanted in Hebrew

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K’DUSHAT HASHEM—Sanctity of God’s name Read or chanted in Hebrew During the Week: Several bakashot—petitionary prayers—to God are made. On Shabbat: There are no requests made, but there is a special Kedushat HaYom. MODIM—Giving thanks to God May be read or sung in Hebrew and/or English; may be replaced by a reading conveying this theme BIRKAT SHALOM: SHALOM —Peace and our longing for it May be read or sung in Hebrew or replaced by a reading on peace SILENT PRAYER—A moment of quiet allowing individuals to pray, think, etc. A good time to include a thematic reading for the participants to read to themselves and should be concluded with a song

4. CLOSING ALEINU—praising God for choosing the Jews to do our part in bringing about the messianic age as stated in the Torah by the prophets Read or chanted in Hebrew and/or English KADDISH—expresses our praise to God; used to remember those who have died A reading can be placed before the Kaddish that deals with life cycles, loss, or continuity of the world CLOSING—a song or reading pertaining to the selected theme Both can be used

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MORNING SERVICE OUTLINE

1. OPENING Song and/or reading to get the congregation into the mood of the service and to introduce the theme

2. SH’MA & ITS BLESSINGS BARCHU—call to worship Must be read or sung in Hebrew and/or English YOTZER OR—wonders of God’s creations, praise of God as creator May be replaced by a reading conveying this theme or can be read in Hebrew and/or English AHAVAH RABBAH—revelation—the eternal love between God and the Jewish people May be replaced by a reading conveying this theme or can be read in Hebrew and/or English SH’MA—the unity of God and the Jewish people; belief in one God Must be sung or read in Hebrew and/or English V’AHAVTA—rationale for the Sh’ma, and the ways for us to love God, must immediately follow the Sh’ma May be read, chanted or sung in Hebrew and/or English G’ULAH: EMET V’YATZIV/MI CHAMOCHA—redemption; rejoicing that we are free today because God rescued our ancestors from slavery in Egypt The section preceding the Mi Chamocha may be replaced by a reading conveying the theme of redemption, and then Mi Chamocha may be read in Hebrew and/or English

3. AMIDAH ADONAI S’FATAI TIFTACH—intro to Amidah; it asks that our prayers may be sincere Usually sung in Hebrew and/or English, but it can be read. AVOT V’IMAHOT—God has been the shield of the Jewish people throughout the generations Read or chanted in Hebrew G’VUROT—wonder of God’s strength, greatness and power to give freedom and healing Either read or chanted in Hebrew K’DUSHA—sanctity of God’s name, we imitate the angels in Heaven who declare God’s holiness Read or chanted in Hebrew

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During the Week: Several bakashot—petitionary prayers—to God are made. On Shabbat: There are no requests made, but there is a special Kedushat HaYom. MODIM—giving thanks to God May be read or sung in Hebrew and/or English; may also be replaced by a reading conveying this theme BIRKAT SHALOM—peace and our longing for it Can be read or sung in Hebrew or be replaced by a reading on peace SILENT PRAYER—a moment of quiet allowing individuals to pray, think, etc. A good time to include a thematic reading for the participants to read to themselves and should be concluded with a song On Monday, Thursday and Shabbat mornings, the Torah Service is included here (see Torah Service outline for details).

4. CLOSING ALEINU—praising God for choosing the Jews to do our part in bringing about the messianic age as stated in the Torah by the prophets KADDISH—expresses our praise to God; used to remember those who have died A reading can be placed before the Kaddish that deals with life cycles, loss, or continuity of the world CLOSING—a song or reading pertaining to the selected theme. Both can be used.

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HAVDALAH OUTLINE

The service should create a special mood, through the service as well as the ambiance of your surroundings. There is a mixture of sadness that Shabbat is over as well as happiness that a new week is beginning. We also hope for the coming of the Messianic era. Think about the following: • Where you hold your service • Indoors or outdoors • How you want participants to sit • Circle, spiral, holding hands, etc. • How you want to begin the service • Singing, silent, holding hands, etc. • Songs you wish to use to set the mood • La Yehudi, Lo Yisa Goi, Eli Eli, Eliyahu ha Navi, Shavuah Tov • Readings you wish to use to set the mood • Reflecting the translations of the blessings, reflections on the past week, the week to come, thoughts about Shabbat, etc. • Creativity • Spice boxes, Havdalah candle

1. Opening Song/Reading An opportunity to thank God for Shabbat and everything that God has given us 2. Light Candle 3. Blessing over the wine Sanctifies the Havdalah ceremony and symbolizes the goodness and sweetness of Shabbat and our lives in the coming week 4. Blessing over the spices There are many explanations for the use of spices. On Shabbat, you are supposed to have an extra soul, and we say goodbye to this extra soul until next Shabbat. The spices help revive us so you can begin the week refreshed and enlivened. We can also carry the sweet smell of Shabbat with us during the week. 5. Blessing over the candle The candle symbolizes the idea that all things are intertwined (God, the world and the Jewish people). Many people hold up their hands to the light during this blessing to see the separations between the light and the shadows reflected in their fingernails.

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6. Extinguish the candle in the wine This symbolizes the separation (the main theme of Havdalah) of Shabbat from the rest of the week. 7. Sing Eliyahu haNavi This reflects our hope for the Messianic era—a time when all days will be like Shabbat. 8. Shavua Tov Have a good week!

TORAH SERVICE OUTLINE

The Torah service is traditionally included in Monday, Thursday and Saturday morning services after the silent prayer (end of Amidah) and before the closing. Many Reform congregations now include a Torah Service on Friday night. If you wish to include a reading at the beginning of the Torah service, it should be read before the Torah is taken from the Ark. A song should be sung while the Torah is being removed from the Ark, such as Al Shlosha D’varim, and the congregation rises. The following prayers are usually sung, although they can be read in Hebrew. They glorify God’s link to us through the Torah: Ki Mitzion, Baruch Sh’natan, Sh’ma (traditionally only on Shabbat)

B’RACHA before the reading • Aliyot: Traditionally, there are three on Mondays and Thursdays, and seven on Shabbat Morning. Many Reform congregations and camps do fewer—one on Mondays and Thursdays, and three on Shabbat. • Make sure you know how to call someone up to the Torah or have someone who can make sure the people chant the blessings before and after the reading know them.

TORAH READING • Be sure to get the correct of the day (check with your Rabbi(s), Cantor or Educator) • Give out parts well in advance so readers can practice reading or chanting • Make sure a is there with the text to help the Torah reader in case they stumble during the reading • Generally, we recite a Mi Sheberach prayer for healing while the Torah is open in front of the congregation. This is usually done before the final is read.

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B’RACHA after the reading

TRANSLATION of the reading (if desired)

HAGBA & G’LILAH • Congregation rises while Torah is raised. • Choose someone in advance to have the honor of raising the Torah to face the congregation. The person should hold it in the air so that three columns show. The person holding the Torah turns his or her back to the congregation so the congregants can see the section of the Torah that was just read. The lifter then sits down with the Torah as someone else (previously chosen) rolls and dresses the Torah. The Torah dresser should “spot” the Torah lifter while they sit down by grabbing hold of the etzei Torah—the wooden tops of the scrolls—and help roll them inward. • On Mondays and Thursdays, the Torah is returned to the Ark immediately while on Saturdays, it is held by someone (previously chosen) until after the Haftarah is read (if you are doing the Haftarah reading).

B’RACHA BEFORE HAFTARAH READING

HAFTARAH READING (only on Saturdays) • Get the correct parashah • Give out parts well in advance • Be sure people know blessings before and after reading

B’RACHA AFTER HAFTARAH READING

RETURN TORAH TO THE ARK • Congregation rises

D’RASH A short explanation of the Torah portion prepared in advance. This can also be done before the Torah is read, before the Haftarah portion, or before you return the Torah to the ark.

END OF TORAH SERVICE

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WRITING DIVREI TORAH

GET READY TO EXPLORE: (D’RASH STAGE) • The d’rash should correlate to the Hebrew verses read during the Torah service. • Probably the most important part in writing a d’var Torah is to pick a passage that is inter- esting to you and that is relevant to you today. • Take time to read the actual passage, not just a summary of the parashah. • Select a particular verse or section that really matters to you. • You will begin with a brief summary of that portion.

FORMULATE A QUESTION: • What is it that you truly want to know about this passage that cannot be answered just from Torah text?

READ THE COMMENTARY: • Studying Torah means discovering what scholars from the earliest times to the present had to say about your passage. Do they answer your question?

COMMENTARY SOURCES: • Early and Medieval • Hashana Rabbah—early, pre-talmudic commentary. Often in the form of (sto- ries to explain the unexplained). • Rashi—the most famous—an 11th century French commentator. Others often com- ment on him. • Rambam (Maimonidies) and his son Ramban—brilliant medieval commentators who often disagree. • Abarbanel—same period. • Modern • Nahama Leibowitz—20th Century Israeli, explains Rashi and adds insight. • Gunther Plaut—The Torah: A Modern Commentary • Stone —includes most of the early and medieval commentators.

WHERE YOU COME IN: • Your job is not to be the expert, but to share your search. • Here is the traditional order of your presentation: • Start off with a summary of the parashah of the week. • Present the question or topic you would like to explore further. • Share the commentary. Do you agree? Does it answer your question? • What is the relevance of this passage to you today? (If it doesn’t matter, don’t pick it!)

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RELIGIOUS & CULTURAL PROGRAMMING Here are easy ways to incorporate and Culture in your programming

1. ISRAEL DAY Have a social event complete with falafel, hummus, pitas, tomatoes and cucumbers, maybe even some chocolate spread. Teach your TYG some Israeli dances. Create care packages for Israeli soldiers. Watch an Israeli film and have small decisions afterwards (try to find local Israelis to help facilitate the groups or pair up with TYG board members).

2. CREATIVE SERVICE FOR YOUR TEMPLE Putting on a creative service for your congregation is a great way to not only have fun in planning a project, but it will also be sure to stir up support for your TYG among adults in your temple. Talk to your rabbi a couple of months in advance and involve as many TYG members as possible in the planning. Make sure to clear all the service details with your rabbi.

3. LET’S GET PHYSICAL! Take your TYG to an indoor rock-climbing facility. Begin with an educational piece about Masada and what the story means to us today. Don’t be afraid to add Jewish content into each of your programs. After all, we’re at TYG events because we’re Jewish!

4. HAVDALAH Havdalah is the service that separates Shabbat from the rest of the week. This service is beautiful if done properly. You can control the aesthetics. You can have Havdalah out under the stars, or in a room which is dark except for the candle, or you could have many small Havdalah candles, which in the end, the members of your TYG join to form one. You could have poetry in between the prayers, or readings written by or by NFTYites. After the service, the possibilities are endless. You could go play mini golf, have a lock-in, go to laser tag, bowling, etc. Ha vd a l a h should be incorporated, if possible, into any program done on a Saturday night.

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