The Ziegler School of Rabbinic Studies
Walking with History Edited By Rabbi Bradley Shavit Artson and Rabbi Patricia Fenton In Memory of Harold Held and Louise Held, of blessed memory
The Held Foundation Melissa Held Bordy Joseph and Lacine Held Robert and Lisa Held
Published in partnership with the United Synagogue of Conservative Judaism, the Rabbinical Assembly, the Federation of Jewish Men’s Clubs and the Women’s League for Conservative Judaism. UNIT 6: SYNAGOGUE AND SIDUR Rabbi Susan Leider
The reading of the Torah is a central part of Jewish liturgical life. At the heart of everysidur , or Jewish prayer book, we find the liturgy that guides the way we read from our most sacred book. As we gather around the reading table and welcome members of our community forward to bless, read, lift or dress the Torah, we participate in the pageantry that symbolizes our deep connection to Judaism. As this connection comes to life before our eyes, we cleave to the Torah physically and prepare to encounter it on an intellectual level. We elevate the presence of Torah by covering it in beautiful materials, crowns and ornaments. We escort the Torah through the community and bring it to rest on the reading table, carefully undressing it. Joy and awe permeate the congregation as we prepare ourselves to glean wisdom from Torah. As we touch the Torah with our tzizit, the ritual fringe of our tallit/prayer shawl, and bring it to our lips, we physically enact our hope to fulfill our covenant with God: we literally choreograph our desire to bring the mitzvot, the commandments, as close as possible to our lips, expressing our intent to internalize and actualize Torah in our everyday lives. book developed the way it did and what it can mean to us today in our own We are commandedspiritual toodyssey hear the as reading Jews. of the original Torah text and to study it in our primary language. As our ears absorb the Hebrew chanting and our eyes take in the translation, we have the opportunity to be book developed the way it did and what it can mean to us today in our own transformed. It is in this liturgical moment that we celebrate a Bar or Bat Mitzvah coming of age, and welcome a bride and groom“TORAH”spiritual to celebrateodyssey AS SEEN on as the Jews.THROUGH Shabbat before BIBLICAL their wedding. EYES We pray for healing and for the well being of our communitybook developedin the presence the of waythe Torah it did as andit lies whatdirectly it before can meanus. to us today in our own The word torah literally means “instruction.” It appears many, many times in the spiritual odyssey as Jews. In this essay,Bible.“TORAH” we will We explore ASsee SEEN the the word history THROUGH torah and in the ExodusBIBLICAL background 24:12, EYES of for the example, Torah Service, in the the context centerpiece of Go ofd the
Jewish liturgicalspeakingThe wordexperience. totorah Moses. Biblical literally God and means tellsrabbinic Moses“instruction.” texts towill come guide It appears upour to journey th many,e mountain to manunderstandingy times and to in how wait the and why this part of the prayer book developed the way it did and what it can mean to us today in our own “TORAH”Bible. We ASsee SEEN the word THROUGH torah in ExodusBIBLICAL 24:12, EYES for example, in the context of God spiritual odysseythere. as This Jews. promise follows: The word torah literally means “instruction.” It appears many, many times in the speaking to Moses. God tells Moses to come up to the mountain and to wait “Torah” As Seen Through Biblical Eyes Bible.there. WeThis see promise the word follows: torah in Exodus 24:12, for example, in the context of God The wordtorah Andliterally I will means give “instruction”. you the stone It appears tablets many, with many the timesTorah in theand Bible. commandments, We see the word torah speaking to Moses. God tells Moses to come up to the mountain and to wait in Exodus 24:12,which for example, I have ininscribed the context to instruct of God speakingthem... to Moses. God tells Moses to come up to the mountain andthere. to wait This there. promise This promisefollows: follows: And I will give you the stone tablets with the Torah and commandments, In Deuteronomywhich I have inscribed1:5, we read: to instruct them... And I will give you the stone tablets with the Torah and commandments, which I have inscribed And I will give you the stone tablets with the Torah and commandments, to instruct them... In Deuteronomywhich I have inscribed1:5, we read: to instruct them... Moses undertook to expound this Torah. . . In Deuteronomy 1:5, we read: In Deuteronomy 1:5, we read: Moses undertook to expound this Torah. . . AndMoses in Deuteronomy undertook 4:44,to expound we read this these Torah stirring. . . words that the rabbis later wove And in Deuteronomyinto the liturgy 4:44, we of read the theseTorah stirring service words itself: that the rabbis later wove into the liturgy of the Torah Moses undertook to expound this Torah. . . service itself:And in Deuteronomy 4:44, we read these stirring wor ds that the rabbis later wove into the liturgy of the Torah service itself: And thisAnd is the this Torah is the that Torah Moses thatset before Moses the set children before of Israel...the children of Israel... And in Deuteronomy 4:44, we read these stirring words that the rabbis later wove In the Bible,into then, the torah liturgy is instruction of the Torah imparted service by Goditself: to Moses, and it is Moses’ role to teach Torah to the people. It seemsIn the Andthat Bible, Torahthis isthen, and the Moses Torahtorah as is thatteacher instruction Moses of Torah set imparted arebefore almost bythe indivisibleGod children to Moses, inof the Israel... biblical and it mindset.is Moses’ In the choreography of the Torah service, we reenact the giving of the Torah at Sinai and the covenantal drama of role to teach Torah to the people. It seems that Torah and Moses as teacher of receiving and acceptingAnd this it isas thea people. Torah that Moses set before the children of Israel... TorahIn the Bible, are almost then, torah indivisible is instruction in the biblical imparted mindse by Godt. In to the Moses, choreography and it is Moses’ of the
Torahrole to service,teach Torah we reenacttoZIEGLER the people. theSCHOOL giving ItOF seems RABBINIC of the that Torah STUDIES To rah at Sinaiand Moses and the as covenantalteacher of In the Bible, then, torah is instruction56 imparted by God to Moses, and it is Moses’ dramaTorah areof receiving almost indivisibleand accepting in the it as biblical a people. mindse t. In the choreography of the role to teach Torah to the people. It seems that Torah and Moses as teacher of Torah service, we reenact the giving of the Torah at Sinai and the covenantal Torah are almost indivisible in the biblical mindset. In the choreography of the Kingsdrama andof receiving priests hadand aaccepting special relationshipit as a people. to Torah. This “instruction” was an Torah service, we reenact the giving of the Torah at Sinai and the covenantal especially powerful presence in the lives of the priests. The word torah is used drama of receiving and accepting it as a people. overKings and and overpriests in chaptershad a special six and relationship seven of to the Tor biblah.ical This book “instruction” of Leviticus, was an as
instructionespecially powerfulis given concerningpresence in the the different lives of thecateg proriesiests. ofThe sacrificial word torah offerings. is used A Kingsover andand overpriests in chaptershad a special six and relationship seven of to the Tor biblah.ical This book “instruction” of Leviticus, was an as especially powerful presence in the lives of the priests. The word torah is used instruction is given concerning the different categories of sacrificial offerings. A2 over and over in chapters six and seven of the biblical book of Leviticus, as instruction is given concerning the different categories of sacrificial offerings. A2
2 SYNAGOGUE AND SIDUR instruction is given concerning the different categories of sacrificial offerings. instruction is given concerning the different categories of sacrificial offerings. instruction is given concerning the differentA categoriesrepeating patternof sacrificial appears, offerings in which. God gives Moses the “instruction” which A repeating pattern appears, in which God gives Moses the “instruction” which A repeating pattern appears, in which God Mosesgives ,Moses in turn, the should“instruction” “command” which to his brother Aaron and Aaron’s sons. We Moses, in turn, should “command” to his brother Aaron and Aaron’s sons. We Moses, in turn, should “command” to his brothersee again Aaron the andnear Aaron’s-identification sons. We of Torah and Moses as teacher of Torah, as Kings and priests had a specialsee again relationship the near -toidenti Torah.fication This of“instruction” Torah and Moseswas an as especially teacher ofpowerful Torah , presenceas see again the near-identification of Torah Godand “spoke”Moses as to teacher Moses, whilof Torahe Moses, as is to “command Aaron and his sons". in the lives of the priests. GodThe “spoke”wordtorah to isMoses used, whilovere and Moses over is into chapters“command six Aaronand seven and ofhis the sons biblical". book of Leviticus, as instruction isGod given “spoke” concerning to Moses the, differentwhile Moses categories is to “c ommand of sacrificial Aaron offerings.and his sons A "repeating. pattern
appears, in which God gives Moses the “instruction” which Moses, in turn, should “command” to his brother This “instruction” was also a powerful presenceThis “instruction” in the lives was of thealso Israelitea powerful presence in the lives of the Israelite Aaron and Aaron’s sons. WeThis see “instruction” again the near-identification was also a powerful of Torah presence and Moses in the as lives teacher of theof Torah, Israelite as God This “instruction” was also a powerful presencekings. Inin Deuteronomythe lives of the 17:18 Israelite-20, w e find this passage among the special “spoke” to Moses, while Moseskings. is In to “commandDeuteronomy Aaron 17:18 and-20 his, wsons”.e find this passage among the special kings. In Deuteronomy 17:18-20, we findc ommandmentsthis passage incumbentamong the upon special rulers: commandments incumbent upon rulers: This “instruction” was alsocommandments a powerful presence incumbent in the upon lives rulers: of the Israelite kings. In Deuteronomy 17:18-19, we
יח ְ ו הָ יָ ה כְ שִׁ בְ תּ וֹ עַ ל כִּ סֵּ א מַ מְ לַ כְ תּ וֹ, ְ ו כָ תַ ב לוֹ אֶ ת מִ שְׁ נֵ ה הַ תּ וֹ רָ ה הַ זֹּאת :find this passage among the special commandments incumbent upon rulers - יח ְ ו הָ יָ ה כְ שִׁ בְ תּ וֹ עַ ל כִּ סֵּ א מַ מְ לַ כְ תּ וֹ, ְ ו כָ תַ ב לוֹ אֶ ת מִ שְׁ נֵ ה הַ תּ וֹ רָ ה הַ זֹּאת - עַ ל סֵ פֶ ר מִ לִּ פְ נֵ י הַ כֹּ הֲ ִ נ י ם הַ לְ וִ יִּ ם. יט וְ הָ יְ תָ ה עִ יח ְ ומּ הָ וֹ יָ ְ ו קָ ה רָ כְ שִׁ א בְ בוֹתּ וֹ כָּ עַ לל ְ י כִּמֵ יסֵּ חַ איָּ ימַ ו,מְ לַ כְ תּ וֹ, ְ ו כָ תַ ב לוֹ אֶ ת מִ שְׁ נֵ ה הַ תּ וֹ רָ ה הַ זֹּאת - - - עַ ל סֵ פֶ ר מִ לִּ פְ נֵ י הַ כֹּ הֲ ִ נ י ם הַ לְ וִ יִּ ם. יט וְ הָ יְ תָ ה עִ מּ וֹ ְ ו קָ רָ א בוֹ כָּ ל ְ י מֵ י חַ יָּ י ו, - - ְ ל מַ עַ ן ִ י ְ ל מַ ד לְ יִ רְ אָ ה אֶ ת יְ ה וָ ה אֱ ל ֹ הָ י ו לִ שְׁ מֹ ר עַ אֶ לתסֵ פֶ כָּ רל מִ דִּ בְלִּ פְרֵ נֵ י י הַ הַ תּ כּוֹֹ רָ הֲ ִ נ הי הַם הַ לְ וִ זֹּאתיִּ ם. יט וְ הָ יְ תָ ה עִ מּ וֹ ְ ו קָ רָ א בוֹ כָּ ל ְ י מֵ י חַ יָּ י ו, - - - - - ְ ל מַ עַ ן ִ י ְ ל מַ ד לְ יִ רְ אָ ה אֶ ת יְ ה וָ ה אֱ ל ֹ הָ י ו לִ שְׁ מֹ ר אֶ ת כָּ ל דִּ בְ רֵ י הַ תּ וֹ רָ ה הַ זֹּאת - - - ְ ו ל אֶ מַ עַ תן הַ ִ י ְ לחֻ מַ קִּ י ד לְ ם יִ הָ רְ אֵ אָ לֶּ ה ה אֶ לַ עֲ ת יְ שֹׂ תָ ה וָ םה. אֱ ל ֹ הָ י ו לִ שְׁ מֹ ר אֶ ת כָּ ל דִּ בְ רֵ י הַ תּ וֹ רָ ה הַ זֹּאת - - - - ְ ו אֶ ת הַ חֻ קִּ י ם הָ אֵ לֶּ ה לַ עֲ שֹׂ תָ ם. - a copy of this10 WhenTorah hewritten is seated for him on onhis a royal throne, he shall have a copy of this ְ ו haveאֶ ת הַ shall חֻ heקִּ י ם הָ אֵ ,throne לֶּ ה לַ royalעֲ שֹׂ hisתָ םWhen he is seated .on 18 - 10 When he is seated on his royal throne, he shall have a copy of this 10 When he is seated on his royal throne, he shall have a copy of this scroll by the levitical priests.10 When 19 he And is itseated will be on with his himroyal and throne, he will Torahhe read shall itwritten allhave the fordaysa copy him of hisofon thislife,a scroll by the levitical priests. 11 And it will so that he will learn toTorah revere written the Lord for hishim God, on a to scroll faithfully by the observe levitical every priests. word 11 of Andthis itTorah will Torah writtenWith for him this on background, a scroll by the we leviticalbe read with priests. thehim andtext 11 he Andin will Nehemiahit readwill it all, andthe dayswe ofbegin his life,to seeso that a he will and these laws. be with him and he will read it all the days of his life, so that he will be with him and he will read it all the days of his life, so that he will be with him andpicture he will of readwhat it thisall the very days learnfirst of htoTorahis reverelife, serviceso the that Lord hemight his will God, have to faithfullylooked like. observe Throngs every wordof of this With this background, we read the text in Nehemiah, learnand towe revere begin the to Lord see his a God, to faithfully observe every word of this With thisThe background, firstWith recorded this background, we Torah read servicelearn the we to intext Jewishrevereread in traditiontheNehemiah Lordtext ishis infound ,God, andNehemiah into we thefaithfully eighthbegin, Torahand observechapterto we andsee begin these ofeverya the laws. wordtoBook see ofof thisaNehemiah, in Torah andWith thesepeople this laws. background, gathered. Ezra we stoodread theupon text a wooden in Nehemiah tower, withand we6 men begin on tohis seeright a and picture of what this very first Torahthe part service of the Bible might known have asTorah looked Ketuvim, and like. these or Writings. Throngs laws. After of the destruction of the first Temple in 586 B.C.E., the picture of whatpicture this of very what first this TorahTorah very and servicefirst these Torah might laws. service have mightlooked have like. lookedThrongs like. of Throngs of Jews were exiled to Babylonia. During the reign of Persian King Cyrus, around 539 B.C.E., Ezra the priest was people gathered. Ezra stood upon a wooden tower, with 6 menpicture on his7 on rightof his what leftand this. He very opened first theTorah scroll service, and mightas he havedid so, looked all the like. people Throngs stood of up. people givengathered. peoplea royal Ezramandate gathered. stood to leadThe uponEzra thefirst astoodJews woodenrecorded back upon to tower TorahJerusalem, a wooden ,service with which tower6 in men wasJewish, thenwithonThe histradition under 6first rightmen Persianrecorded onisand foundhis rule. Torahright inThere the andservice theyeighth werein Jewish to tradition is found in the eighth The first recordedpeopleHe Torahgathered.blessed service G Ezraod, in andJewishstood the upontradition people a wooden is raisedfound tower intheir the, eighthwithhands 6 menand responded:on his right and“Amen, 7 on his left. He opened the scrollrebuild, and the Temple.as he did Among so,The theall first manythe recorded people tasks that Torahstood Ezra servicefacedup. in in returning Jewishchapter thetradition exiles of the tois BookJerusalem,found of in Nehemiah, the was eighth the chargein the part of the Bible known as Ketuvim, or 7 on his left7. onHe hisopened left. theHechapter openedscroll ,of and the Bookasscroll he of , didNehemiah, and so, as allhe in the didthe peoplepartso, allof thestoodthe Bible people up known. stood as Ketuvim, up. or by Persian King Artaxerxeschapter to buttress of the7 their onBookA hisJewishmen” of leftNehemiah, .identity .The He Torahopened (Ezra in the 7:12-26).was part the read,of scroll theMany Bibletranslated, hadand known intermarried as he asand Ketuvim,did explained andso, were allor the no. Apeoplend the stood people up wept. He blessed God, and the people raised their handsWritings and .responded: After the destruction “Amen, of the first TWritingsemple in. After586 B.C.E., the destruction the Jews wereof the first Temple in 586 B.C.E., the Jews were He blessedlonger HG stronglyeod, blessed and identified the God, peopleWritings andwith Judaism. the.raised After people the their destruction raised hands their ofand the responded:handsfirst Temple and inresponded:“Amen, 586 B.C.E., the“Amen, Jews were Amen”. The Torah was read, translated and explainedexiled. Atond Babylonia. tHhee blessedpeoplewhen During they weptG theod, heard reign and the ofthe Persian reading exiledpeople King to (Nehemiah Babylonia.raisedCyrus, aroundtheir D8:1uring 539-hands9) the .B.C.E., reignand ofresponded: Persian King “Amen,Cyrus, around 539 B.C.E., Amen”. TheA Torahmen”. wasThe read,Torahexiled translated was to read,Babylonia. andtranslated Dexplaineduring the and reign. explainedAnd of Persianthe people. KingAnd Cyrustwepthe ,people around 539wept B.C.E., With this background, we read the text in Nehemiah, and we begin toEzra see a the picture priest of waswhat given this verya royal first mandate Torah to lead the Jews back to Jerusalem, when they heard the reading (Nehemiah 8:1-9). Ezra the priestAmen” was given. The a Torahroyal mandate was read, to lead translated the Jews backand toexplained Jerusalem,. And the people wept when theyservice heardwhen might thethey have reading heardlookedEzra thelike.(Nehemiah the Throngsreading priest 8:1 (Nehemiahwasof Whatpeople- 9)given. didgathered. a royal 8:1the- 9) mandate Ezraword. stood torahtowhich uponlead wasthemeana wooden Jewsthen in backundertower, Ezra’s to Persian withJerusa day? 6 lem,menrule. In on There thehis booksthey were of toEzra rebuild and the Temple. which was thenwhen under they Persian heard rule.the readingThere they (Nehemiah were to rebuild 8:1-9) .the Temple. right and 7 on his left. Hewhich opened was the then scroll, Nehemiah,under and asPersian he did Torah rule. so, all Thereis the variously peopleAmong they were stoodthe called many toup. rebuild He thetasks blessed “Teaching thatthe EzraGod,Temple. faced and of the Mosesin returning” or Toratthe exiles Mosheh to Jerusalem, was What did the word torah meanpeople in raisedEzra’s their day? hands InAmong and the responded: thebooks many of“Amen,tasks Ezra that Amen”. andEzra Thefaced Torahin returning was read, the translated exiles to Jerusalem,and explained. was And What did theWhat word did torahthe wordAmongmean torah thein manyEzra’s mean tasks day? inthat Ezra’s EzraIn the faced day? books in returningInthe ofthe charge Ezra thebooks exilesbyand Persianof to Ezra Jerusalem, King and Artaxerxes was to buttress their Jewish identity (Ezra the Artaxerxes ,word Ezra8:1-9). 7:6torah to, buttressNeh. mean 8:1 the )in, ir the Ezra’sJewish “Teaching identityday? In of(Ezra the Lordbooks” orof Torat Ezra Haand-Shemתורתdid(Nehemiah Mosheh King משה)Nehemiah, Torah is variously calledthe people the wept“Teaching when they ofthe heardMoses charge the” byorreadingWhat PersianTorat Nehemiah, TorahNehemiah, is variously Torahthe iscalled chargevariously the by Persian “Teachingcalled Kingthe ofArtaxerxes“Teaching Moses” toor of buttress 7:12Torat Moses-26) .Moshehthe” Many orir JewishTorat had i ntermarriedMoshehidentity (Ezra and were no longer strongly identified with תורת Mosheh האלהים) Torah, Ezra isand 7:10)variously were, “Teachingno calledlonger stronglythe of “TeachingGod” identified or Torat of with Moses Ha -Elohim” or Torat תורתintermarried ה')ManyNehemiah, had .(7:12-26 , Ezra 7:6, Neh. 8:1), the “Teaching of the7:12 Lord-26).” Manyor Torat had intermarriedHa-Shem and were no longer strongly identified with ,תורת משה) word, Neh., torah Ezra 8:1mean 7:6),, theinNeh. Ezra’s “Teaching 8:1 day?), Inthe the of “Teaching booksthe Lord of Ezra ”of or andthe ToratJudaism. Nehemiah,Lord Ha” -orShem TorahTorat is Ha variously-Shem called the תורתthe 7:6 משהWhat, ( didEzraתורת משה) Judaism. Torat, Neh. Ha -13:1)Shem and ספר Ha-” or משה) EzraEzra, , the7:6, 7:6 Neh.“Book, Neh. 8:1), of8:1 the Moses”) “Teaching, the “Teaching or of Sefer the Lord” Moshehof orthe Torat Lord ,תורת, (8:8 השמ תתורת רו .Neh האלהיםת) משה ) Ezra 7:10), “Teaching“Teaching of God” of Moses”or Torat or Torat Judaism.Ha- MoshehElohim ,תורת ה') the, “Book of תורת ,(Neh. 8:8 ,האלהים) תורתםיהלאה תרותElohim - האלהים EzraEzra“Teaching 7:10), 7:10) “Teaching, of“Teaching God” of God”or ofTorat or God” Torat Ha Ha-Elohimor-Elohim Torat (Ha ,,ה תרו (7:10תורת הת') Shem, Ezraתורת ה') ,תורת האלהים) Ezra 7:10), “Teaching of God” or Torat Ha-Elohim ,תורת ה') EzraEzra 10:3). 10:3 ). This Torah, this ,,הר ותהתורהה) Neh.Neh.simply 13:1) 13:1) and “The and simply Teaching “The Teaching”” or HaorHa-Torah -Torah ,,השמ ספר רפ סמשה )) Neh. 8:8), the “Book of Moses”Moses” or Seferor Sefer Mosheh Mosheh andNeh. 13:1) and 3 3 ,ספר(13:1 משה.Neh) ,ספר Mosheh משה) Neh. 8:8), Neh.the “Book8:8), ofthe Moses” “Book orof SeferMoses” Mosheh or Sefer the , Neh. 13:1) and ספר and3 משה) ,This Torah, this instruction, was meantNeh. to shape8:8) ,the thereturned “Book exilic of communityMoses” or into Sefer a cohesive Mosheh people Ezra 10:3). This instructionTorah, this, was meant to shape the returned exilic 3community into a cohesive ,התורה) simply “The Teaching” or Ha-Torah Ezra,). EzrahopedThis 10:3 toTorah, achieve). This thisthis Torah,goal. this 10:3 התורהHa the-Torah ways, Ezrain (whichהתורה)simply ritual“The simplyof Teachingpublic “TheTorah” readingorTeaching Ha- wasTorah” one or of simply “The Teaching” or Ha-Torah ( Ezra 10:3). This Torah, this reading, was one of the ways in which התורהinstruction, was meant to shape the returned exilic community intopeople a cohesive, and the ritual of public Torah instructionRabb,ic instructionwas Sha pmeanting of , th towase Tshapeora meanth S theervice to returned shape the exilic returned community exilic intocommunity a cohesive into a cohesive people, and the ritual of public Torah reading was one of theinstruction waysEzra in hoped ,which was to meant achieve to shapethis goal. the returned exilic community into a cohesive people,When andpeople thethe rabbis ritual, and came of the publiconto ritual the Torah stageof public ofreading Jewish Torah history,was reading one they of took wasthe Ezra’s oneways goalof in the whichto evenways greater in which heights. In the Ezra hoped to achieve this goal.centuries between the period of Ezrapeople and Nehemiah, and the (around ritual 600-400of public B.C.E.) Torah and reading the codification was one of ofthe the ways in which Ezra hopedMishnah toEzra achieve (around hoped 200this to C.E.),achieve goal. we canthis surmise goal. that regular Torah reading was established as a permanent part of EzraRABBINIC hoped to SHAPINGachieve thisOF THEgoal. TORAH SERVICE
RABBINIC SHAPING OF THE TORAH SERVICE When the rabbis came onto the stage of Jewish history, they took Ezra’s goal to RABBINIC SHAPINGRABBINIC OF SHAPING THE TORAH OF THESERVICEZIEGLER TORAH SCHOOL SERVICE OF RABBINIC STUDIES When the rabbis came onto the stage of Jewish history, they tookRABBINIC Ezra’seven SHAPINGgoalgreater to OFheights. THE TORAH In the SE RVICEcenturies between the period of Ezra and When the rabbisWhen came the rabbis onto the came stage onto of the Jewish stage history, of 57Jewish they history, took Ezra’s they goaltook toEzra’s goal to even greater heights. In the centuries between the periodWhen ofNehemiah theEzra rabbis and (around came onto600- 400the B.C.E.)stage of and Jewish the history,codification they oftook the Ezra’s Mishnah goal ( aroundto even greatereven heights. greater In heights.the centuries In the bcenturiesetween the between period theof Ezraperiod and of Ezra and Nehemiah (around 600-400 B.C.E.) and the codification of the evenMishnah200 greater C.E.),(around heights.w e can surmiIn these centuriesthat regular between Torah readingthe period was ofestablished Ezra and as a Nehemiah (aroundNehemiah 600 (-around400 B.C.E.) 600- 400and B.C.E.)the codification and the codificationof the Mishnah of the (around Mishnah (around 200 C.E.), we can surmise that regular Torah reading was establishedNehemiahpermanent ( aroundas apart 600 of-400 the B.C.E.) liturgy and of theemerging codification Rabbinic of theJudaism. Mishnah The (around laws for 200 C.E.), w200e canC.E.), surmi wese can that surmi regularse that Torah regular reading Torah was reading established was establishedas a as a permanent part of the liturgy of emerging Rabbinic Judaism.200 The TorahC.E.), laws readingw efor can are surmi outlinedse that in theregular Mishnah Torah in tractatereading wasMegillah established, and later as rabbisa permanent permanentpart of the part liturgy of theof emergingliturgy of Rabbinic emerging Judaism. Rabbinic The Judaism. laws for The laws for Torah reading are outlined in the Mishnah in tractate Megillah,permanent andexpound later rabbis parted upon of thethese liturgy laws inof the emerging Talmud. Rabbinic Judaism. The laws for Torah readingTorah are readingoutlined are in theoutlined Mishnah in the in tractateMishnah Megillahin tractate, and Megillah later rabbis, and later rabbis expounded upon these laws in the Talmud. Torah reading are outlined in the Mishnah in tractate Megillah, and later rabbis expounded uponexpound theseed lawsupon in th theese Talmud.laws in the Talmud. expoundThe edrabb uponis placed these lawsEzra inin thea central Talmud. role in establishing the primacy of Torah
The rabbis placed Ezra in a central role in establishing the primacy and of Torah The rabbis placedThe rabb Ezrais placed in a central Ezra in role a central in establishing role in establishingthe primacy the of primacyTorah of Torah and The rabbis placed Ezra in a central role in establishing the primacy of Torah and and and 4
4 4 4 4 SYNAGOGUE AND SIDUR
the liturgy of emerging Rabbinic Judaism. The laws for Torah reading are outlined in the Mishnah in tractate Megillah, and later rabbis expounded upon these laws in the Talmud.
The rabbis placed Ezra in a central role in establishing the primacy of Torah and Torah study in Judaism. One example of rabbinic expounding and buttressing of Ezra’s historical influence is evident in a text from the Babylonian Talmud Tractate Bava Kamma, pages 82a-82b. In this text, the rabbis affirm Ezra’s role in establishing Torah reading for the community on Mondays, Thursdays and during the Shabbat afternoon service. Interestingly, they also ascribe to Ezra other traditions which are not attested in the Bible, but are a reflection of the rabbis’ priorities for their own time and their own place. Central among these was the idea of Torah as a source of life, analogous to water. In the rabbinic mindset, Jews needed Torah like they needed water and would perish without Torah as they would perish without water.
The Torah Service Today In our own lives and communities, the Torah service can be a vehicle that allows a community to express its values. This was Ezra’s vision and in the best of our communities, this is lived on a weekly basis. The Torah service is also a model for communal leadership, and it provides roles for many participants. A minyan, or quorum of ten adults is required to be present when the Torah is read, and in addition, there are many special roles, roles that Jews consider to be honors. There are Torah readers andgabbaim , those who know the rituals of the reading and make sure that all goes smoothly and correctly. Community members open and close the doors of the ark, recite the blessings over the Torah reading, and lift and dress the Torah when the reading concludes. In rabbinic times, a translator stood with the Torah reader and transmitted the text to the people in a language they understood. Today, this role is filled by our printed text. The darshan, the one who expounds upon Torah for the purposes of instructing and teaching, plays a central role in most of our communities.
In her description of the first Torah service, scholar Tamara Cohn Eskenazi states, “Intense emphasis on the people as a whole marks the opening scene (Nehemiah 8:1-12). . . The people remain unequivocally in the people’‘people’ occurs occurs thirteen thirteen times in timesthe first in twelve the verses”.first 1 twelve Through verses personal”.1 and‘ םעעם foreground. The. . The word word communal exploration of our Torah Service and its development, we deepen our connection to Am Yisrael, the Through personal and communal exploration of our Torah Service and its People of Israel, and to our traditions, and we join in an unbroken chain of history as we ponder the questions: “What does development,Torah mean to me? we What deepen does Torahour connection mean to my community”?to Am Yisrael, the People of Israel, and to our traditions, and we join in an unbroken chain of history as we ponder the questions: “What does Torah mean to me? What does Torah mean to my community?”
1 Tamara Cohn Eskenazi, In an Age of Prose: A Literary Approach to Ezra-Nehemiah. Atlanta: Scholars Press, 1988, p. 97.
ZIEGLER SCHOOL OF RABBINIC STUDIES 58
1 Tamara Cohn Eskenazi, In an Age of Prose: A Literary Approach to Ezra-Nehemiah. Atlanta: Scholars Press, 1988, p. 97.
6 UNIT 6: SYNAGOGUE AND SIDUR – TEXT 1 WWHistory Ch. 2 Biblical Period: Texts and Questions
4) CH. 6 Synagogue and Sidur, Texts and Questions 1) - נחמיה ח :א ג,ה,ו,ט א... וַ יֵּ אָ סְ פ וּ כָ ל הָ עָ ם כְּ אִ י שׁ אֶ ח ָ ד אֶ ל הָ רְ ח וֹ ב אֲ שֶׁ ר לִ פְ נֵ י שַׁ עַ ר הַ מָּ ִ ים , וַיֹּאמְ רוּ - - - לְ עֶ זְ רָ א הַ סּ ֹ פֵ ר לְ הָ בִ י א אֶ ת סֵ פֶ ר תּ וֹ רַ ת מ ֹ שֶׁ ה אֲ שֶׁ ר צִ וָּ ה יְ ה וָ ה אֶ ת ִ י שְׂ רָ אֵ ל. ב - - - וַ יָּ בִ י א עֶ זְ רָ א הַ כּ ֹהֵ ן אֶ ת הַ תּ וֹ רָ ה לִ פְ נֵ י ה ַ קָּ הָ ל מֵ אִ י שׁ ְ ו עַ ד אִ שָּׁ ה, וְ כ ֹ ל מֵ בִ י ן לִ שְׁ מ ֹ עַ , - - בְּ י וֹ ם אֶ ח ד ָ לַ ח ֹ ד ֶ שׁ הַ שְּׁ בִ י עִ י. ג וַ ִ יּ קְ רָ א בוֹ לִ פְ נֵ י הָ רְ ח וֹ ב אֲ שֶׁ ר לִ פְ נֵ י שַׁ עַ ר הַ מַּ ִ י ם - - מ ִן ה ָ א וֹ ר עַ ד מַ חֲ ִ צ י ת הַ יּ וֹ ם נֶ גֶ ד הָ אֲ ָנ שִׁ ים ְ ו הַ נָּ שִׁ י ם וְ הַ מְּ בִ י נִ י ם, וְ אָ זְ נֵ י כָ ל הָ עָ ם - - - אֶ ל ס ֵפֶ ר הַ תּ וֹ רָ ה.. . ה ַ ו ִ יּ פְ תַּ ח עֶ זְ רָ א הַ סֵּ פֶ ר לְ עֵ י נֵ י כָ ל הָ עָ ם כִּ י מֵ עַ ל כָּ ל הָ עָ ם הָ י ָ ה , - - - - וּ כְ פִ ת ְ ח וֹ עָ מְ ד וּ כָ ל הָ עָ ם. ו וַ ְ י בָ רֶ ךְ עֶ זְ רָ א אֶ ת יְ ה וָ ה הָאֱ לֹהִ ים הַ גָּ ד וֹ ל , וַ יַּ עֲ נ וּ - - כָ ל הָ עָ ם אָ מֵ ן אָ מֵ ן בְּ מ ֹ עַ ל ְ י דֵ י הֶ ם וַ יִּ קְּ ד וּ ַ ו ִ יּ שְׁ תַּ חֲ ו וּ לַ י ה וָ ה אַ פַּ ִ י ם אָ רְ צָ ה... ט - וַיֹּאמֶ ר ְ נ חֶ מְ יָ ה הוּא הַ תִּ ְ ר שָׁ תָ א ְ ו עֶ זְ רָ א הַ כּ ֹ הֵ ן הַ סּ ֹ פֵ ר וְ הַ לְ וִ יִּ ם הַ מְּ בִ י ִ נ י ם אֶ ת הָ עָ ם - לְ כָ ל הָ עָ ם, הַ יּ וֹ ם קָ ד ֹ שׁ הוּא לַ י ה וָ ה אֱ ל ֹ הֵ י כֶ ם אַל תּ ִ תְ אַ בְּ ל וּ וְ אַ ל תִּ בְ כּ וּ, כִּ י ב וֹ כִ י ם - - - - כָּ להָ עָ ם כְּ שָׁ מְ עָ ם אֶ ת דִּ בְ רֵ י הַ תּ וֹ רָ ה . - - Nehemiah 8:1-3, 5,6,9 1 Then all the people assembled as one man into the open place that was before the water gate, and they spoke to Ezra the scribe Nehemiah to bring the 8:1 scroll-3, of5,6,9 the Torah of Moses which the Lord commanded to Israel. 2 And Ezra the 1 Then all the people assembled as one man into the open place that was before scribe brought the Torah before the congregation of men and women and all who could hear with understanding the water gate, and they spoke to Ezra the scribe to bring the scroll of the Torah on the 1st dayGenesis of the 7th28:10-22 month. 3 And he read it facing the open place that was before the water gate from the of Moses which the Lord commanded to Israel. 2 And Ezra the scribe brought the first light 10until And midday, Jacob before left the Be’er-sheva, men and the andwomen went and toward all who Haran.could hear 11 withAnd understanding, he came upon and athe certain ears Torah before the congregation of men and women and all who could hear with of all the peopleplace were and focused stopped on the there scroll all of night the Torah…5 because And the Ezra sun the h scribead set; opened and the he scroll took in one the sight of the understanding on the 1st day of the 7th month. 3 And he read it facing the open of all the peoplestones for of he that was aboveplace, all and the people,put it underand as hehis opened head itand all the lay people down stood in that up. 6place And Ezrato sleep. blessed 12 place that was before the water gate from the first light until midday, before the the Lord theAnd great he God, dreamed, and all theand people behold answered a ladder “Amen, set Amen”up on withthe theirearth, hands and upraisedthe top andof it they reached bowed to men and the women and all who could hear with understanding, and the ears of their headsheaven, and worshipped and behold the Lord angels with theirof God faces were to the going ground…9 up and And down Nehemiah on it. the 13 Tirshata And behold, and Ezra the all the people were focused on the scroll of the Torah…5 And Ezra the scribe the priest theLord scribe, stood and beside the Levites him who and taught said “Ithe am people the saidLord to God all the o fpeople, Abraham today thy is holy father, to the and Lord the your God opened the scroll in the sight of all the people for he was above all the people, God, do notof mourn Isaac. and The do landnot weep, on which for all theyou people lie, I weptgive whenit to theyyou heardand tothe your words offspring. of the Torah. 14 And your seedand shall as be he as opened the dust it allof the earthpeople and stood you up.shal 6l Andspread Ezra out blessed to the westthe Lordand tothe the east,great and God, to the and north all the and people to the answered south. “Amen, All the Amen” families with of their the hands earth shallupraised bless themselvesand they by bowedyou and their your heads descendants. and wor 15shipped And behold, the Lord I am with with their you andfaces will to protect the you groundwherever… 9you And go Nehemiah and will return the Tirshata you to this and lan Ezrad, for the I will priest not theleave scribe, you until and I thehave doneLevites what I spokewho taught to you”. the 16 people And Jacob said towoke all thefrom people, his sleep today and issaid holy “Surely to the the Lord Lord is in yourthis placeGod, anddo not I didn’t mourn know and it”. do 17 not And weep, he was for afraidall the and people said w“Howept when awesome they is this heardplace! theThis words is no of other the Torah.than the house of God and this is the gate of heaven”. 18 And Jacob rose up early in the morning and took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19 And he named that place 1) Both men and women are mentioned in this section. Does this surprise you? STUDY QUESBet-el….TIONS 20 And Jacob vowed a vow saying “If God remains with me and protects me in this wayHow that can Ithis go andinform gives conversations me bread to about eat and roles clothing in our toown wear synagogues? 21 so that I come back • Both men and women are mentioned in this section. Does this surprise you? How can this inform conversations about rolesto myin our father's own synagogues? house in peace, then shall the Lord shall be my God, 22 and this stone which2) IIn have what set ways up for is thisa pillar text shall reminiscent be God's of hou today’sse, and Torah of allservi thatce? you give me I will set • In what waysaside is a this tithe text for reminiscent you.” of today’s Torah service? • Imagine that you3) Imagineare Ezra, looking that you out overare Ezrathe Israelites, looking as youout read over from the the Israelites Torah. When as youyou bless read the from Lord, the they answer you “Amen,Torah Amen”.. When What you do bless they mean? the Lord, Why arethey their answer hands upraised?you “Amen, Why Amen”.are they weeping?What do they mean? Why are their hands upraised? Why are they weeping? • In what ways is this text “history”? How does it fit into the 6-sided matrix of history described by Rabbi Artson in his introductory4) essay?In what ways is this text “history”? How does it fit into the 6-sided matrix of history described by Rabbi Artson in his introductory essay?
ZIEGLER SCHOOL OF RABBINIC STUDIES 59 SYNAGOGUE AND SIDUR – TEXT 2
CH. 6 Synagogue and Sidur, Texts and Questions
2) תלמוד בבלי מסכת בבא קמא פב:א עשרה תקנות תיקן עזרא: שקורין במנחה בשבת, וקורין בשני ובחמישי...שיהו קוראין במנחה בשבת משום יושבי קרנות. ושיהו קוראין - בשני ובחמישי עזרא תיקן? והא מעיקרא הוה מיתקנא! דתניא: "וילכו שלשת ימים במדבר ולא מצאו מים" (שמות ט"ו:כב). דורשי רשומות אמרו: אין מים אלא תורה, שנאמר: "הוי כל צמא לכו למים" (ישעיהו נ"ה:א), כיון שהלכו שלשת ימים בלא תורה נלאו, עמדו נביאים שביניהם ותיקנו להם שיהו קורין בשבת ומפסיקין באחד בשבת, וקורין בשני ומפסיקין שלישי ורביעי, וקורין בחמישי ומפסיקין ערב שבת, כדי שלא ילינו ג' ימים בלא תורה.
Babylonian Talmud, Bava Kamma 82a Ezra instituted 10Babylonian measures: That Talmud, we read Bavathe Torah Kamma in the afternoon 82a service on Shabbat, that we read the Torah on Monday andEzra Thursday...In instituted the 10 afternoon measures: service That on weShabbat read on the account Torah ofin thethe shopkeepers afternoon service[who are on too busy on MondayShabbat, and Thursday that weto hearread the the Torah Torah reading]. on Monday And that and we Thursday...Inwould read on theMonday afternoon and Thursday service on Shabbat on account of the shopkeepers [who are too busy on Monday – did Ezra instituted that?! It was instituted at the outset! As it is taught: “They went 3 days into the wilderness and Thursday to hear the Torah reading]. And that we would read on Monday and they did not find water” (Ex.15:22). The interpreters of Torah said “water” means “Torah”, as it says: “Ho! and Thursday – did Ezra instituted that?! It was instituted at the outset! As it is All who are thirsty come for water” (Isaiah 55:1). Since they went 3 days without Torah they were exhausted; taught: “They went 3 days into the wilderness and they did not find water” the prophets among them stood up and instituted for them that they would read on Shabbat and leave off on (Ex.15:22). The interpreters of Torah said “water” means “Torah”, as it says: “Ho! Sunday, and read on Monday and leave off on Tuesday and Wednesday, and read on Thursday and leave off on All who are thirsty come for water” (Isaiah 55:1). Since they went 3 days without Friday, so that they not go 3 days without Torah... Torah they were exhausted; the prophets among them stood up and instituted for
them that they would read on Shabbat and leave off on Sunday, and read on Monday and leave off on Tuesday and Wednesday, and read on Thursday and leave off on Friday, so that they not go 3 days without Torah...
1) On Shabbat afternoons we begin the Torah portion for the coming week. Other than the shopkeepers, what are some other reasons for doing this?
2) Why do the rabbis of the Talmud compare the Torah to water?
3) Rabbi Leider talks about the requirement for 10 adults to be present when we read from the Torah scroll. What is the purpose of this? How do you feel about this requirement? STUDY QUESTIONS • On Shabbat afternoons4) How canwe begin we make the Torah the portionTorah for service the coming more week. vital Othertoday, than so the that shopkeepers, we will yearn what toare some other reasonsread itfor 3 doing days this? a week, the way the Israelites yearned for water in the wilderness? • Why do the rabbis of the Talmud compare the Torah to water? • Rabbi Leider talks about the requirement for 10 adults to be present when we read from the Torah scroll. What is
the purpose of this? How do you feel about this requirement?
• How can we make the Torah service more vital today, so that we will yearn to read it 3 days a week, the way the Israelites yearned for water in the wilderness?
ZIEGLER SCHOOL OF RABBINIC STUDIES 60 SYNAGOGUE AND SIDUR – TEXT 3
Herman Wouk, This is My God1 One cool observer has said that the worship of the Torah is the idolatry of the Jews. It is a sharp half-truth. Denied a visible image to worship, denied any divine messenger or prophet on whom to lavish their affection and heap their burdens and supplications, denied any intercessor at all...denied all but the word of God written in a scroll, the Jews have given to that scroll all the loyalty, love, and honor that men are capable of.
STUDY QUESTIONS • What does Wouk mean when he says that “the worship of the Torah is the idolatry of the Jews” is a “sharp half-truth”? Is it true that Jews worship the Torah scroll? Half true? Not true at all? What is the evidence for your answer? • How would the significance of the synagogue Torah reading change for you if, instead of reading from a Hebrew scroll, it was read a) from a scroll, but in the vernacular of your country (English in the United States, for example), b) from a printed book, in Hebrew? in the vernacular? • Why is the Torah scroll Jews’ most sacred object? Why do other Jewish ritual objects, like the sidur, the shofar, the menorah, etc., have lesser sanctity? • How does dressing the Torah in ornaments detract from, distract from or enhance your appreciation of its contents?
1 Herman Wouk, This is My God: The Jewish Way of Life. Garden City, New Jersey: Doubleday, 1970, p.182-183.
ZIEGLER SCHOOL OF RABBINIC STUDIES 61 SYNAGOGUE AND SIDUR – TEXT 4
CH. 6 Synagogue and Sidur, Texts and Questions
4) משלי פרק ג:יח עֵ ץ חַ ִ יּ י ם הִ י א לַמַּחֲזִיקִ ים בָּ הּ וְתֹמְכֶיהָ מְ אֻ שָּׁ ר. -
Proverbs 3:18 It is a tree of lifeProverbs to those who 3:18 hold it, and those who support it are made happy/blessed. It is a tree of life to those who hold it, and those who support it are made
happy/blessed.
1) We sing these words at the end of the Torah service. Think about your family and about the Jewish people as a whole. What does it really mean to you to say that the Torah is a “tree of life”?
2) How is Torah both a tree and, as we learned in Text 2, water? What do these metaphors teach us about Jewish history and/or collective memory? Why would the Torah and the rabbis choose these particular metaphors?
3) How do you feel about the Proverb’s assertion that “those who support it are made happy/blessed”? What do you think this means?
4) We end the Torah service by asking God “Return us, Lord and we will return; renew our days as in days of old” (Lamentations 5:21). What does this mean to you?
STUDY QUESTIONS • We sing these words at the end of the Torah service. Think about your family and about the Jewish people as a whole. What does it really mean to you to say that the Torah is a “tree of life”? • How is Torah both a tree and, as we learned in Text 2, water? What do these metaphors teach us about Jewish history and/or collective memory? Why would the Torah and the rabbis choose these particular metaphors?
• How do you feel about the Proverb’s assertion that “those who support it are made happy/blessed”? What do you
think this means?
• We end the Torah service by asking God “Return us, Lord and we will return; renew our days as in days of old” (Lamentations 5:21). What does this mean to you?
ZIEGLER SCHOOL OF RABBINIC STUDIES 62 SYNAGOGUE AND SIDUR – TEXT 5
Karen G Reiss Medwed, Prayer1 After the Torah is placed in the Ark, Numbers 10:36, followed by Psalm 132:8-10 and Proverbs 4:2, are recited. The Ark is then closed and, finally, three verses beginning with eitz hayyim hi (Proverbs 3:18) are sung aloud. The third of these verses is Lamentations 5:21 and so the Torah Service concludes with a plea for the future, described as a time when a penitent and regenerated people will be restored to its former glory, ringing in the ears of the congregation. This hymn is a reminder that Jewish living is not done in isolation, that it is a real partnership between God and the Jewish people. The Torah is thus appropriately described as a living entity that adapts to its surroundings while staying true to its core values, and we, as a people, can access faith in God through holding tight to this living Torah. This idea of a living Torah means a life of dynamic change. It does not imply that each and every individual must immediately embrace all that there is to living a life of Torah. Instead, it is the never-ending plea that each day bring a renewed commitment to this life, toward this kind of spiritual fulfillment, toward this sacred journey.
STUDY QUESTIONS • How do the ideas in this text relate to Rabbi Artson’s graphic representation of Jewish history in the first essay in this volume? Look at the labels of his six-sided matrix, and discuss each as it relates to Rabbi Reiss Medwed’s text on the Torah service. • Discuss Rabbi Reiss Medwed’s observations on the end of the Torah service in light of Rabbi Leider’s essay about the history of the Torah service itself. How does knowing about the origins and setting of the first Torah service affect your understanding of what Rabbi Reiss Medwed says about the Torah service today? • Rabbi Reiss Medwed says that “The Torah is thus appropriately described as a living entity that adapts to its surroundings while staying true to its core values, and we, as a people, can access faith in God through holding tight to this living Torah”. In her essay, Rabbi Leider talked about the word “Torah” itself. What do you think Rabbi Reiss Medwed means when she uses the word “Torah”? • What does it mean to you to hold tight to a living, adapting Torah? What are some other things in life that change and adapt even as you hold them tight? How do those things relate to your idea of Torah? • How does Torah help us access our faith in God? Does the Torah service itself help you in this way? If yes, how? If no, how could the service be made more meaningful for you?
1 Karen G Reiss Medwed, “Prayer”, in The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews, edited by Martin Samuel Cohen and Michael Katz. New York: The Rabbinical Assembly, 2011, p. 43.
ZIEGLER SCHOOL OF RABBINIC STUDIES 63 NOTES
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