DOCSLIB.ORG

The Jewish Basis of Early Christian Liturgy the Evolution of Christian Liturgy and Its Relationship with Jewish Liturgy Is a Co

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Jewish Basis of Early Christian Liturgy the Evolution of Christian Liturgy and Its Relationship with Jewish Liturgy Is a Co The Jewish Basis of Early Christian Liturgy The evolution of Christian liturgy and its relationship with Jewish liturgy is a complex issue. stood.1 Such elements include the names of temple functionaries, such as readers, lectors, levites, and singers indicate appropriation from the temple liturgy not the synagogue, which. at the time was in a stage of development and consisted of scripture readings, with the Shema and Amidah. The fact that these names do not occur in New Testament texts, suggests they were taken from the Hebrew Bible later date. The elements from the Temple services retained in Christian liturgy include ceremonial actions such as processions and prostrations, and the antiphonal nature of prayers. The Talmud (Y. Sanh. 29c) records that when the temple was destroyed, there were twenty-four kinds of Judaism.2 It was in this climate that Christianity started out as another expression of Judaism. In addition, there was a wide overlapping between church and synagogue on the level of popular piety as well as in the official stance, at least until the end of the fourth century.3 Popular practice did not always reflect the official stance, as the frequent repetition of prohibitions concerning judaising practices in church canons and laws in the Theodosian Code indicates. There was a wide range of differences in the eastern churches, which tended to hold to more Judaic practices, more than it the western churches, as Church Council documents make clear. Christianity was a kind of Judaism, initially, which like that of the DSS sectarians, and the Samaritans, that did not accept the oral Torah, which became enshrined in the Mishnah, Talmuds, and Midrash from 200CE 4 Marianne Dacy 22 June 2013 Full Version p107 Like every new religion, Christianity developed stage by stage. In its first years its development was extremely fast. Christianity had already [in the first century] spread not only among Palestinian Jews, but also among Jews in the Diaspora.5 The written torah which Christians generally call the Old Testament (Tanakh) was retained. The New Testament, was added to the Scriptures that were accepted by the Christian Church. The Jewish scholar David Flusser held that John’s Gospel and the Epistle to the Hebrews, as well as some other New Testament Epistles, represent a second stratum of Christianity, as against the first one, that of Jesus and his disciples. He demonstrated that the first stratum of Christianity had special affinities with rabbinic Judaism, whereas he saw the second stratum, to which Paul belonged, as being influenced by the Essenes and their world view. Not all would agree. Through channels that are unknown to us, this Essene group appears also to have influenced Hellenistic Jewry in Asia Minor and other countries. According to Flusser’s view, these Hellenistic circles were an important factor in the later disengagement of Christianity from Judaism.6 Marianne Dacy 22 June 2013 Full Version p108 It could be assumed that Jewish converts, would have retained some Jewish practices practises elements of the Judaism they had known before becoming Christian. At the same time, in becoming Christian, they were subscribing to many Christian practices that were derived from Judaism. Again, converts of non-Jewish origin also would have imported their world views into Christianity. This would have contributed to a variety of forms in the Christian stance. In addition, what Flusser identifies as the Essene world view may rather have been the ground milieu that influenced Essene thought and the thought patterns of other groups, including Christianity. Other elements were added to Christian liturgy that reflected the increasingly gentile background of its converts who soon outnumbered those of Jewish origin, and also suffered from the fall of the Jerusalem Temple, a catastrophic event for Judaism and the emerging Jewish Christians . Added to this phenomena was the fact that the Christian expulsion from the synagogue apparently was not effected at least until after Gamaliel II’s activities at Yabneh, thus allowing almost two-thirds of a century of Christian liturgical development within a Jewish milieu.7 Again, how much is literal history and how much is an idealised version of what was happening during this time of great upheaval is unknown. The elements that were absorbed into Christian worship evidently sprang from this period of disturbance and change as well as from a common biblical heritage.8 Early Christian rituals and liturgical practices described in the New Testament or in the Church Fathers, are similar to practices in both the early and later Jewish mainstream and sectarian rites.9 Marianne Dacy 22 June 2013 Full Version p109 It is clear in hindsight that during the Second Commonwealth period (first century CE) there was a decline in sacrificial ritual (only carried out in the Jerusalem Temple) and it was being replaced by synagogue prayer and liturgy as well as by rituals within the home. It was the Sadducees, whose lives and destinies were closely bound up with the Temple, who fell from positions of power with the destruction of the temple, losing their income from the sacrificial offerings and their status as priests serving in the Temple or ministers. The Pharisees, by transplanting the rituals of the temple to the home, had helped to free the later sages from the necessity of offering sacrifices, and prepared the way for the reforms that rabbinic Judaism needed to adapt to life without the Jerusalem Temple. At the same time, rabbinic Judaism continued to cherish the memory of the temple and details of sacrificial ritual were remembered and preserved in rabbinic literature. In addition, the writers of the scrolls found at Qumran already had developed liturgies and a world view to compensate for the lack of a temple, since these sectarians regarded the Jerusalem priesthood as corrupt (descendants of the Hasmoneans) and the Jerusalem Temple consequently as being polluted.10 They ceased to be connected to t he Jerusalem Temple a couple of centuries before tis destruction. We have indications of this in the Damascus Document and other sectarian litrerure of theirs. Marianne Dacy 22 June 2013 Full Version p110 A sizeable number of liturgical fragments from the Dead Sea Scrolls reveal an organised prayer ritual. This material from Qumran indicates that although the forms of Jewish prayer are thought to have been fluid at this time, it is clear that the building blocks of much of the future structure of Jewish prayer were already in place. Forms of blessings of the Amidah and the blessings of the Shema, as well as Sabbath liturgies, were already in evidence.11 These texts were not necessarly authoered by the Qumran convdnanterrs,b u wer plart of their liblrary. Talmon commented in 1960: Embedded in the scrolls and fragments...there appear to be scattered portions of a ‘Manual of Benedictions’, viz, a collection of blessings arranged according to the calendar, containing daily prayers side by side with festival prayers, after the manner of the mahazorta still used in the Syrian Church.12 His remarks have been vindicated in recent years with the publication of scrolls showing the practice of prayer at fixed times, public prayers, and prayers of fixed content.13 . Prayers in the Temple Marianne Dacy 22 June 2013 Full Version p111 Joseph Heinemann postulated that originally the temple cult proper was not accompanied by any oral form of prayer, but rather by a ‘sacramental silence’. He conceded that certain forms of songs and prayers that developed during the Second Temple belonged to the sphere of the popular cult, and were incidental to the sacrificial cult itself.14 It is likely that among the elements that appear to have transferred from the Second Temple to the synagogue, in addition to the Shema and a form of the Amidah, was the use of certain biblical psalms including the Hallel psalms (113–118), the recitation of the Decalogue as part of the Shema liturgy, versions of the poetic selihoth and hosha’noth, and certain rituals of the High Priest on the Day of Atonement.15 Other likely elements include the grace after meals and the priestly blessing.16 Heinemann also concluded that it is more probable that the synagogue service, with its characteristic combination of readings from the scriptures and prayers, evolved independently of the temple. These prayers were in the form of a series of berakhot. Moreover the new abodah of prayers was undoubtedly a novel conception, a new style of worship; had it been created in the Temple itself, it would of necessity have affected, and to some degree transformed, the entire abodah of the Temple itself.17 He held that even in the temple, these prayers possessed certain specific characteristics, such as the use of the Tetragrammaton. Other characteristics are the antiphonal or responsorial nature of most of these prayers, and the numerous and lengthy responses on the part of the people. Again the prayers were accompanied by certain ceremonial practices, such as processions, prostrations, and the sounding of the trumpet and shofar. Even in connection with these prayers, which were peripheral to the sacrificial cult, special tasks were assigned to the priests.18 Marianne Dacy 22 June 2013 Full Version p112 Daily Prayer It is evident that in the Second Temple period and the period following it, prayer in the synagogues was regarded as abodah (worship) in a manner analogous to the sacrificial cult. Thus, synagogue prayer was seen as complementing the temple sacrifices, the daily synagogue prayers, according to talmudic tradition, being instituted to correspond to the daily sacrifices (b. Ber. 26b). Synagogue worship traditionally dates from after the Babylonian exile in the time of Ezra and Nehemiah.
Load more

Recommended publications
  • Divine Liturgy
    THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia.
    [Show full text]
  • The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F
    Valparaiso University ValpoScholar Institute of Liturgical Studies Occasional Papers Institute of Liturgical Studies 2017 The weT ntieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin S.J. Boston College School of Theology & Ministry, [email protected] Follow this and additional works at: http://scholar.valpo.edu/ils_papers Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Baldovin, John F. S.J., "The wT entieth Century Reform of the Liturgy: Outcomes and Prospects" (2017). Institute of Liturgical Studies Occasional Papers. 126. http://scholar.valpo.edu/ils_papers/126 This Conference Proceeding is brought to you for free and open access by the Institute of Liturgical Studies at ValpoScholar. It has been accepted for inclusion in Institute of Liturgical Studies Occasional Papers by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin, S.J. Boston College School of Theology & Ministry Introduction Metanoiete. From the very first word of Jesus recorded in the Gospel of Mark reform and renewal have been an essential feature of Christian life and thought – just as they were critical to the message of the prophets of ancient Israel. The preaching of the Gospel presumes at least some openness to change, to acting differently and to thinking about things differently. This process has been repeated over and over again over the centuries. This insight forms the backbone of Gerhard Ladner’s classic work The Idea of Reform, where renovatio and reformatio are constants throughout Christian history.1 All of the great reform movements in the past twenty centuries have been in response to both changing cultural and societal circumstances (like the adaptation of Christianity north of the Alps) and the failure of Christians individually and communally to live up to the demands of the Gospel.
    [Show full text]
  • The Catholic Mass[1]
    The Catholic Mass God wants you to encounter Him In the Church's liturgy the divine blessing is fully revealed and communicated. The Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through his Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit. Catechism of the Catholic Church 1082 "Seated at the right hand of the Father" and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify. Catechism of the Catholic Church 1084 In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities. Catechism of the Catholic Church 1097 Jesus is the Word of God made flesh. It is Him that is being proclaimed at Mass. He is present whether or not the lector knows how to pronounce the words, or is speaking clearly or is dynamic.
    [Show full text]
  • A Comparison of the Two Forms of the Roman Rite
    A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend.
    [Show full text]
  • The Higher Aspects of Greek Religion. Lectures Delivered at Oxford and In
    BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIET OF Henirg m. Sage 1891 .A^^^ffM3. islm^lix.. 5931 CornelJ University Library BL 25.H621911 The higher aspects of Greek religion.Lec 3 1924 007 845 450 The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924007845450 THE HIBBERT LECTURES SECOND SERIES 1911 THE HIBBERT LECTURES SECOND SERIES THE HIGHER ASPECTS OF GREEK RELIGION LECTURES DELIVERED AT OXFORD AND IN LONDON IN APRIL AND MAY igii BY L. R. FARNELL, D.Litt. WILDE LECTURER IN THE UNIVERSITY OF OXFORD LONDON WILLIAMS AND NORGATE GARDEN, W.C. 14 HENRIETTA STREET, COVENT 1912 CONTENTS Lecture I GENERAL FEATURES AND ORIGINS OF GREEK RELIGION Greek religion mainly a social-political system, 1. In its earliest " period a " theistic creed, that is^ a worship of personal individual deities, ethical personalities rather than mere nature forces, 2. Anthrqgomorphism its predominant bias, 2-3. Yet preserving many primitive features of " animism " or " animatism," 3-5. Its progress gradual without violent break with its distant past, 5-6. The ele- ment of magic fused with the religion but not predominant, 6-7. Hellenism and Hellenic religion a blend of two ethnic strains, one North-Aryan, the other Mediterranean, mainly Minoan-Mycenaean, 7-9. Criteria by which we can distinguish the various influences of these two, 9-1 6. The value of Homeric evidence, 18-20. Sum- mary of results, 21-24. Lecture II THE RELIGIOUS BOND AND MORALITY OF THE FAMILY The earliest type of family in Hellenic society patrilinear, 25-27.
    [Show full text]
  • The Book of Common Prayer
    The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People
    [Show full text]
  • Ne Wtestamentandj Udai Sm of the Ne Wtestament Pe
    NEW TESTAMENT AND JUDAISM OF THE NEW TESTAMENT PERIOD ORIGINAL CONTRIBUTION: HILLEL’S SELF-AWARENESS AND JESUS by Professor David Flusser In memory of my dear friend and scholar, Ary eh Toeg, who fell in the Yom Kippur War Even today there exists in New Testament scholarship a trend which considers all references to a high self-awareness of Jesus as secondary ele- ments in the Gospels, contradicting Jesus’s own understanding of who he was: “He was”, in the words of Paul Winter, “a normal person - he was the norm of normality”.1 Not only does a careful analysis of the texts for- bid this assumption, but in addition it is no longer possible nowadays, af- ter the discovery of the Dead Sea Scrolls, to affirm that a high self-esteem, both with regard to one’s personal and one’s religious standing, did not exist in Judaism of the Second Temple period . We have not only learned about the Essene Teacher of Righteousness, but we can now also study the author of the Thanksgiving Scroll, a man who considered himself the me- diator of divine mysteries. Thus the liberal conception of the absence of an elevated self-awareness in Jesus is today anyhow obsolete. Additional evidence for the occurrence of an exalted self-awareness in the Second Temple period is to be found in some sayings of Hillel the Pharisee,2 who died before Jesus was born. This is a surprising fact, as the Pharisees, the founders of rabbinic Judaism, were sometimes conceited as scholars, but we very seldom find that a Rabbi would imagine that he as a person had a special role to play in the meta-historical economy of the uni- verse.
    [Show full text]
  • Principles for Worship
    Principles for Worship Evangelical Lutheran Church in America Published by Augsburg Fortress RENEWING WORSHIP 2 Principles for Worship This resource has been prepared by the Evangelical Lutheran Church in America for provisional use. Copyright © 2002 Evangelical Lutheran Church in America. Published by Augsburg Fortress, Publishers. All rights reserved. Except for brief quotations in critical articles or reviews and for uses described in the following paragraph, no part of this book may be reproduced in any manner without prior written permission from the publisher. Contact: Permissions, Augs- burg Fortress, Box 1209, Minneapolis MN 55440-1209, (800) 421-0239. Permission is granted to reproduce the material on pages i- 154 for study and response, provided that no part of the re- production is for sale, copies are for onetime local use, and the following copyright notice appears: From Principles for Worship, copyright © 2002, administered by Augsburg Fortress. May be reproduced by permission for use only be- tween June 1, 2002 and December 31, 2005. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Bible © 1989 Division of Christ- ian Education of the National Council of Churches of Christ in the United States of America. Used by permission. Prayers and liturgical texts acknowledged as LBW are copyright © 1978 Lutheran Book of Worship and those acknowledged as With One Voice are copyright © 1995 Augsburg Fortress. The Use of the Means of Grace: A Statement on the Practice of Word and Sacrament, included as the appendix in this volume, was adopted for guidance and practice by the Fifth Biennial Churchwide Assembly of the Evangelical Lutheran Church in America, August 19, 1997.
    [Show full text]
  • Engagement Guidelines: Orthodox Christian Leaders
    Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy.
    [Show full text]
  • What Are They Saying About the Historical Jesus?
    What are They Saying about the Historical Jesus? Craig A. Evans Acadia Divinity College INTRODUCTION These are exciting times for those who have learned interest in the Jesus of history. The publication of a significant number of Dead Sea Scrolls just over a decade ago, the publication in the last two decades or so of a host of related writings from or just before the New Testament period, and ongoing archaeological work in Israel, especially in and around Jerusalem and in Galilee, have called into question old conclusions and assumptions and opened the doors to new lines of investigation. It is not surprising that several academic and semi-academic books, published by leading presses, have enjoyed unprecedented sales and attention. Even major network television has produced documentaries and news programs, some of whom were viewed by record-setting audiences. A major factor in much of the new interest in Jesus has been the controversy generated by the Jesus Seminar, based in California and led by maverick New Testament scholar Robert Funk. Although it cannot be said that all of the views of Funk and his Seminar are accepted by mainstream scholarship, their provocative conclusions and success at grabbing headlines have caught the attention of the general public to a degree I suspect not many twenty years ago would have thought possible. Of course, scholars and popular writers have been publishing books on Jesus, in great numbers, for centuries. The difference is that now scholars are writing for the general public and the popular authors—at least some of them—are reading the scholars—at least selectively.
    [Show full text]
  • Kenesset Israel Torah Center Yom Kippur Guide 2777
    Kenesset Israel Torah Center Yom Kippur Guide 2777 Welcome! Welcome to Yom Kippur at Kenesset Israel Torah Center! The High Holidays are a time when Jews all over the world, of all denominations and approaches to the tradition observance, come together to pray to God, to do teshuvah - to repent of our past misdeeds - and to celebrate. These are days of expressing gratitude, awe, and remorse, days of asking forgiveness and forgiving others. The liturgy that we recite on Yom Kippur is poignant and beautiful, but there is a lot of it—services are long and there are literally hundreds of pages of prayers to recite. When you find yourself lost, bored, or simply overwhelmed by unfamiliar prayers, the pace of the davening, or the sheer length of the service, I invite you to use this packet to guide you through the services and offer you inspiration along the way. Additionally, I encourage you to read the prayers in a language you understand. It is more important to understand the prayers than to try to say or read them in Hebrew. May you be inscribed and sealed in the book of life! G’mar Chatima Tova, Rabbi Garth Silberstein Navigating the High Holiday Services A. Some Sage Advice “Embodying the rhythm and texts of the Yamim Nora'im [High Holidays] requires real work. I need to find my way into the machzor, into the days themselves, into the service, as I sit in the pews. It can feel overwhelming, relentless, perhaps especially on Yom Kippur when we all regress a bit, I think, and eventually start flipping through the book to the end, wondering exactly how many hours, how many minutes to until I can sit, enjoy that bagel and lox, that bit of lokshin kugel, a few sips of water.
    [Show full text]
  • JEWISH PRINCIPLES of CARE for the DYING JEWISH HEALING by RABBI AMY EILBERG (Adapted from "Acts of Laving Kindness: a Training Manual for Bikur Holim")
    A SPECIAL EDITION ON DYING WINTER 2001 The NATIONAL CENTER for JEWISH PRINCIPLES OF CARE FOR THE DYING JEWISH HEALING By RABBI AMY EILBERG (adapted from "Acts of Laving Kindness: A Training Manual for Bikur Holim") ntering a room or home where death is a gone before and those who stand with us now. Epresence requires a lot of us. It is an intensely We are part of this larger community (a Jewish demanding and evocative situation. It community, a human community) that has known touches our own relationship to death and to life. death and will continue to live after our bodies are It may touch our own personal grief, fears and gone-part of something stronger and larger than vulnerability. It may acutely remind us that we, death. too, will someday die. It may bring us in stark, Appreciation of Everyday Miracles painful confrontation with the face of injustice Quite often, the nearness of death awakens a when a death is untimely or, in our judgement, powerful appreciation of the "miracles that are with preventable. If we are professional caregivers, we us, morning, noon and night" (in the language of may also face feelings of frustration and failure. the Amidah prayer). Appreciation loves company; Here are some Jewish principles of care for the we only need to say "yes" when people express dying which are helpful to keep in mind: these things. B'tselem Elohim (created in the image of the Mterlife Divine) Unfortunately, most Jews have little knowledge This is true no matter what the circumstances at of our tradition's very rich teachings on life after the final stage of life.
    [Show full text]