Tag Archives: machzor

Occupy Kol Nidrei: Paperback Lev Shalem; a new-found appreciation for the Middle Ages; and how I learned to stop worrying and love English readings

If you’ve come here from the Jewniverse email that went out on 9.27.12, welcome!

Though the Jewniverse thing directed you here, I highly recommend just going straight over to my new blog, davidamwilensky.com. Everything from this blog, including this very post, is there too!

Keep in mind that this photo was taken close to the center of the circle so you're only seeing about a fifth of the crowd here.

As you may recall, I went to the Kol Nidrei service organized by Jewschool founder and “social media activist” Dan Sieradski at Occupy Wall Street. (So did my mom, by the way.) There are many articles and blog posts out there that you can read about the service (including my blog post for the Forward, which was the most read article on their sit the day it went up and remained one of the most emailed articles on their site for several days; and which was reposted by Haaretz).

But there’s only one play-by-play, complete with exhaustive notes on liturgical minutiae. Here it is.

Machzorim:

  • The Rabbinical Assembly? I never thought I’d see the day, but when it suddenly looked like hundreds (estimates have ranged from 700-1000; personally, I think it’s closer to 1000) would show up to this service, the Rabbinical Assembly of Conservative Judaism was the only organization that stepped up and helped out with some machzorim.
  • I want one! I, of course, brought my copy of Machzor Lev Shalem with me, but was pleasantly surprised when I discovered that the machzorim the RA was donating were these slim little paperback MLS “Kol Nidrei and Evening Service of Yom Kippur” booklets. At the end we were told we could keep them. I perked right up and this Hadar fellow I was sitting next to kindly offered me hers, which you can see above, next to my regular old MLS.
  • Are there more of these? Since I’m going to continue to use MLS as my primary machzor for the foreseeable future it would be great if there was a full set of these booklets. According to the inside front cover, they’re drafts that were piloted in a few Conservative shuls prior the full publication of MLS. By the end of YK, my arms were so tired from holding up the brick that is MLS that I found myself in dire need of a slimmer machzor option so I’m hoping I come across more of these someday.
  • It really is a machzor for all: When the RA was generating a lot of press for MLS, a little over a year ago, one note they hit over and over again was that MLS wasn’t merely a Conservative machzor, but that it was meant to be used by a much wider audience. It’s not only remarkable that they offered these up but that they were accepted. There was a time when establishment was establishment and anti-establishment was anti-establishment and never the twain shall meet. Today, the adherents of the traditional egalitarian style that is popular all over the non-denominational, non-establishment Jewish world has no problem using a Conservative machzor if it fits their needs.

Demographics: So there were a lot people, as I’ve mentioned. But one thing that’s been interesting about Occupy Wall Street and about this service in particular is the diversity of the crowd. As the protest has gone on, the protesters have gotten more generationally and racially diverse; and of course we’ve all heard about how ideologically diverse they are. The Jews at the service were no different. (Though they were not overly racially diverse, as you might imagine, I’m pretty sure I spotted the Black Jewish rapper Y-Love.) So in terms of age diversity, my mother was not the only person beyond her 30s there. And in terms of ideological diversity, I saw Jews I know from all over the denominational and ritual spectrum. (Except for the anti-mixed seating crowd, though I suspect there may have been some of them there as well.)

The service itself:

Shlichei tzibur: Getzel Davis (left), Sarah Wolf (center) and Avi Fox-Rosen (far right)

  • Our fearless leaders: Though organized by Sieradski, the service was led by the intrepid trio pictured above:
    • Getzel Davis: Getzel is a friend of mine from Limmud NY, though we see each other from time to time elsewhere now. He hosted me last year when I visited Hebrew College in Boston, where he is a fourth-year rabbinical student. Much more on Getzel later in the post.
    • Sarah Wolf: Sarah, a first-year rabbinical student at JTS here in New York, approached me before the service, wondering why she recognized me. We couldn’t figure it out and then it hit her:  “Oh! Are you David Wilensky?” Apparently, she’s a fan of this blog.
    • Avi Fox-Rosen: Avi is a musician. I encountered him once before when he was a presenter at Limmud NY a couple of years ago. He chanted Kol Nidrei itself when the time came.

Sieradski and one of the leaders, Avi Fox-Rosen, attempt to create aisles. You can imagine how well that worked out.

  • Mic check! You may have read or heard about “the people’s mic,” the un-amplified method that the Occupy Wall Street protesters use to communicate to large crowds. The individual initiating it shouts, “Mic check!” The crowd responds in unison, “Mic check!” Repeat. The announcement is then delivered in short phrases, each one shouted back by the crowd before the speaker moves on to the next phrase. If the crowd is exceedingly large, the phrase may get repeated in multiple waves, taking two or three repetitions to reach the members of the crowd farthest from the speaker. This method was used throughout the service for page numbers, readings, etc.

Sieradski about an hour and a half before the service

  • Why are we here? Imagine the following all shouted by Sieradski in the call-and-response format described above:
    • Shatz: “Mic check!”
    • Kahal: “Mic check!”
    • Shatz: “Welcome to Kol Nidrei at Occupy Wall Street!”
    • Kahal: “Welcome to Kol Nidrei etc…”
    • “The reason we’re here is the prophet Isaiah!”
    • “Who requires not only a fast from food!”
    • [Some explanation of Isaiah’s thing about “This is not the fast that I require, etc…]
    • “What better way to observe Yom Kippur!?”
    • “Than in solidarity with Occupy Wall Street!?”
    • And so forth.
  • Fun with page numbers: We began on page 204. Kind of. We began on page 204 of the full MLS that I brought with me. Since many others had it with them as well and since there were also 100 copies of that MLS Kol Nidrei booklet present, page numbers were announced for both. It was announced–via the shout-and-response method–that H=P+201, where H is the page number of the full hardcover edition of and P is the page number of the paperback booklet. This led to a lot of people’s mic announcements along the lines of the following, which never ceased to elicit a titter of giggles from the entire congregation:
    • Shatz: “We are beginning on page three!”
    • Kahal: “We are beginning on page three!”
    • Shatz: “And also on page 204!”
    • Kahal: “And also on page 204!”
  • Or Zarua: And begin on page 3/204 we did, with the chanting of “Or zarua latzadik ulyishrei-lev simchah” (Ps. 97:11) a few times. There was some clapping.
  • Three times, with hand signals: “Bishivah shel malah uvishivah shel matah… im ha’avaryanim” is traditionally recited thrice. To keep the crowd together, the shatz trio each waved a finger in the air as we said it the first time, two fingers the second time and three the third time. This was done a couple other times throughout the service for bits that are meant to be repeated a certain number of times.
  • QUESTION: Why am I enjoying this English? Getzel led us in some English corresponding to the bit we had just recited three times–call-and-response, of course. (In fact, from here on out you should assume that any English I mention was shouted out and then shouted back by the crowd.) I played along and had a series of thoughts about it while we shout-prayed in English:
    1. This is nice.
    2. Wait, why am I enjoying this?
    3. Am I actually participating in this English?
    4. Whatever, David, just go with it.
  • ANSWER: Because it was lively as all get-out! In services, you may find yourself saying two sorts of things out loud. You may sing or chant some Hebrew or you may recite some English. And by recite I mean mumble un-enthusiastically. And by mumble un-enthusiastically, I mean space out. But this was a whole other thing. Everyone paid perfect, rapt attention to all of the English we did throughout the service. And when they responded, they responded with vigor! I can’t believe I shouted English in the middle of a service the way I did during Kol Nidrei this year.
  • Kol Nidrei, once more with feeling: We said Kol Nidrei three times, each time building on the energy of the previous time.
    1. Avi Fox-Rosen chanted Kol Nidrei through once. I was very close to the middle of the circle and found him only vaguely audible.
    2. Getzel and Sarah joined AFR for the second time through. (All three of them waving two fingers in the air.) The crowd got in on the action a little bit this time.
    3. By the third time, the whole crowd has heard the tune at least once. Some of us already know it, while I suspect some haven’t been to shul in years, but the excitement of this service seems to be jostling free the memory of this melody somewhere in the recesses of their brains. The third time through, Kol Nidrei is loud and proud.
  • “We renounce publicly…” Sieradski chimes in, announcing, “We renounce publicly…” (I’ll say!) followed by a list of things that we renounce.
  • Let the service speak for itself: I didn’t write down any of the things we were renouncing, but my notes at this point say, “He’s getting v. political. Unsettlingly. Let this event & the words of KN speak for themselves.”
  • Minutiae from my notes: We’re now on page 205/4. From my notes:
    • “Venislach lechol-adat… lechol ha’am bishgagah” once
    • Then “[Moses prayed:] ‘As befits Your abundant love… from Egypt until now.’ And there it further says:”
    • Then “Adonai replied, ‘I have forgiven, as you have asked.'”
    • Then “Selach-na la’avon ha’am… ve’ad-henah. Vesham ne’emar:”
    • Then Shehechiyanu to that sing-songy tune
  • The crowd that leads itself: AFR was going to lead Ps. 92 (“Mizmor shir leyom haShabbat. Tov lehodot…”) silently, but after a moment of that, a cluster of musically-inclined members of the congregation about a third of the way around the circle from my position spontaneously began a tune, which quickly caught on.
  • Tzadik Katamar: When we reached this part of Ps. 92, Getzel led us singing through the end of the psalm to the tune that I generally refer to as “that one we did at the lay-led services when I was a kid.”
  • Maariv: For the most part, Maariv was conducted in the mostly-silent-but-with-a-few-lines-of-nusach fashion.
  • Triumphant Mi Chamocha: Mi Chamocha was sung so triumphantly, you’d have thought there were walls of water to our left and right.
  • “Chapter, verse!” My mother (who used to shout “Chapter, verse!” in services when I was a kid anytime the page number of the Torah reading was announced rather than the chapter and verse because she always brought a different edition with her) took the opportunity of the silent Hashkiveinu to stand up from the folding beach chair she brought with and ask Getzel to kindly inform us not only of page numbers, but of where in the service we were because lots of people had different machzorim with them. (She had Eit Ratzon with her.)
  • Veshamru: The Carlebach tune
  • “We are not praying to the building!” The plaza across the street from Zuccotti Park where we had the service happened to be bordered on the east by the Brown Brothers Harriman building. Before Chatzi Kaddish, AFR announced:
    • “We are not praying to the building!”
    • “We are praying to the east!”
    • “Toward Jerusalem!”
    • “Not for political reasons!” (The crowd snickers.)
    • “For spiritual ones!”
  • The 24-hour drum circle: Occupy Wall Street’s 24-hour drum circle has become (in)famous. Around the time I reached the first Uvechen in the silent Amidah, I was suddenly very aware of its muddy volume leaking across the street, over the falafel trucks that bordered us to the west and all the way to where I was standing in the middle of the Kol Nidrei crowd.
  • The crowd is leading itself again: We were brought out of our individual Amidahs not by any of the shlichei tzibur, but by an Oseh Shalom that sprung up somewhere within the crowd.
  • The Tower of Babel: According to my notes, it was around this time that I noticed that the building before us seemed to disappear into the night sky. I couldn’t see its top! Later, I snapped the picture above.
  • The man who prayed with his feet: A quote from Abraham Joshua Heschel (who marched with MLK in Selma and later famously said, “I felt like my feet were praying”) was featured atop the photocopied supplement we used later in the service. He also put in an appearance here (page 225/24, at this point).
  • A.J. Heschel on “body and soul”: Sarah led us in reading a comment in the margin in the upper left corner of the page, quoting him on the subject of “body and soul”: “Originally the holy (kadosh) meant that which is set apart, isolated, segregated. In Jewish piety it assumed a new meaning, denoting a quality that is involved, immersed in common and earthly endeavors; carried primarily by individual, private, simple deeds rather than public ceremonies”
  • Yeah, but how much more public could this particular ceremony get? That may sound counter to the very spirit of this particular venue for Kol Nidrei, but wait until we get to Aleinu to pass judgement on the inclusion of this quotation.
  • “Haneshamah lach…” Then Sarah and AFR led us in signing “Haneshamah lach vehaguf po’olach, chusah al amalach.”
  • Really loving those 13 attributes: No matter how long it’s been since the last time you went to a Yom Kippur service, there’s one tune you will never dislodge from your brain: “Adonai, Adonai, El rachum vechanun, etc.” So the crowd was understandably jazzed to sing the 13 attributes through by the time we got to them on 229/28.
  • Animals and stuff: Looking back, I can’t imagine myself enthusiastic about this reading at all, but my notes indicate that we enthusiastically shout-and-response-ed our way through this English reading featuring a bunch of biblical animal imagery (upper left corner of 233/32).
  • Medieval-style! I also have a note here that says, “Throughout, no need for machzor for C&R.” My point being, I assume, that there was something delightfully medieval about the way this service was conducted. When most communities owned only one copy of the siddur, services were conducted in a very different fashion. With all of this shouting back and forth and with only maybe a quarter of the crowd actually holding a machzor, I sensed a little window back to that.
  • For example: AFR led us in the series of four verses that begins “Shema koleinu” and ends “kochenu al-ta’azvenu.” Normally, each verse is chanted once by the shatz and then repeated by the kahal. He tried the first verse, “Shema koleinu, Adonai Eloheinu, chus verachem aleinu, vekabel berachamim uvratzon et-tefilatenu.” The crowd–once again, most of whom don’t have machzorim–attempted to repeat it, but we petered out about halfway through.
  • So he changes it up: For the remaining three verses, he broke it up. For example, the next verse, “Hashivenu Adonai elecha venashuvah, chadesh yamenu kekedem,” was not chanted and then repeated in its entirety. Instead AFR chanted, “Hashiveinu Adonai elecha venashuvah,” and the crowd repeated it back with gusto. Then he chanted the rest of the verse and we repeated. And so on for the remaining two verses of the section.
  • Anu Amecha: This super-catchy piyut was sung with a lot excitement. When we ran out of words and lapsed into a nigun, it was out of control!
  • Al Cheit: “We will now list some of our sins!” Getzel shouted before we worked through Al Cheit in English. There’s something be said for standing outside in public with a crowd shouting your sins at full volume. I felt a chill when we shouted, “We have sinned against you by defrauding others.”
  • Israel and Palestine: Then we read an interpretive version of Al Cheit by Stew Albert and Judy Gumbo. As interpretive readings go, it’s a pretty good and it was an excellent choice for this particular occasion. One line reads, “We have sinned… by not defending Israel.” I didn’t have a copy of the reading, which was some people had in the photocopied packets that were handed out before the service. So I didn’t know what the next line was and got a little concerned. Then we shouted, “…by not defending Palestine.” Nice choice, I thought.
  • The sermon: The sermon kicked the whole thing up a notch or two. I did a whole post a while ago about the sermon, which I highly recommend you read in its entirety. The high point of it was this:
    • “Yom Kippur is the day that we are forgiven for worshiping the golden calf!”
    • “What is the golden calf!?”
    • “It is the essence of idol worship!”
    • “It is the fallacy that gold is God!”
  • Kaddish Shalem: Chanted by AFR to the fast tune that has the super-emphatic amens
  • Aleinu: Instead of just chanting Aleinu, the service finally reached a point where it was just a tad too goofy for me. Aleinu, it was explained, means “it is upon us” so people were invited to shout out something they were going to take upon themselves in the coming year. Then, of course, each of these things were shouted back by the crowd. And then we would all shout, “Aleinu!” and wait for the next person to start hollering out whatever vague ethical something-or-the-other they were going to uphold in 5772. Some of these were insanely long and impossible to repeat back accurately. Topics covered in the various personal Aleinus included:
    • Palestine
    • The environment
    • Racism
    • Shopping locally
    • Feeding the hungry
    • Cancelling Bank of America accounts
    • Raising kids to have these values
    • Praying with Christians and Muslims (whether they like it or not?)
    • And so forth, seemingly interminably
  • Vene’emar: That rather special “Aleinu” over, we sang the last line of Aleinu and then moved on.
  • The end.

New JTA piece by me: wave of new machzorim, updates on new Reform machzor

We had two new machzorim last year. This year, we’ve got another new one, a revised edition of another and drafts circulating of another major upcoming release. JTA has the full story, written by your favorite blogger:

New Jewish prayer books typically come in waves, the rarest of which bring new High Holidays prayer books, or machzors.

The current wave has seen five new machzorim in a one-year span. Following on the heels of last year’s release of the official Conservative machzor and a popular chavurah machzor are the first Hebrew-English machzor from the Israeli publisher Koren, a revision to Hillel’s “On Wings of Awe” and pilot tests of services from the forthcoming Reform machzor.

The Conservative movement’s “Mahzor Lev Shalem” was a surprise hit — insofar as a prayer book can be such a thing — selling more than 120,000 copies. More congregations are expected to adopt it for the High Holidays this year.

The chavurah “Machzor Eit Ratzon” from Joseph Rosenstein, a math professor at Rutgers University and a founding member of the Highland Park Minyan in Highland Park, N.J., is a companion to his “Siddur Eit Ratzon.” Though “Machzor Eit Ratzon” is not in use on the same scale as “Lev Shalem,” it merits inclusion here as a popular new independently published machzor.

Check out the rest of the article at JTA. There’s some news on the new Reform maczhor drafts in the article, but my interview with Rabbi Hara Person from CCAR Press was a lot more extensive than what I had space for in the article, so I’ll have more from the interview for y’all soon.

I also did a little sidebar that goes with the piece, a roundup of the year in liturgy.

Contest: What should my Beth El machzor bookplate say?

I can’t join a Conservative shul in good conscience. However, I also see it as wrong to behave like a member of a synagogue with a financial contribution membership model without making a financial contribution.

(We’ve talked about this around here before. Briefly, the issue is that paying dues at an affiliated synagogue also means paying part of the synagogue’s dues to the larger organization with which it is affiliated. Since I am not a Conservative Jew, paying dues to Beth El is not something I want to do.)

My solution, when it comes to Beth El, is this: bookplates. Beth El is buying more copies of Mahzor Lev Shalem, which I’m a big fan of. To help fund this, they’re selling bookplates. So I’m going to make a contribution to Beth El in the form of a Lev Shalem bookplate or two. (I don’t know how much they cost, so I don’t know how many I’m buying yet.)

So, dear readers, what should the bookplate(s) say?

Mishkan T’shuvah: I have a draft!

So it took like 20 years and a dozen committees to create Mishkan T’fillah, the current Reform siddur. Mishkan T’shuvah, the forthcoming new Reform machzor will take significantly less time for three reasons:

  1. It’s got a small core committee.
  2. They’re committed to a 2014 release date.
  3. All the major *ahem* style work was done on MT’f, which MT’sh is intended to be a companion for

Also, I am like a giddy schoolgirl. I have received a PDF of the current draft of the Rosh Hashanah morning service. I have not looked at it yet.

Why have I note read it already? Because I want to create some semblance of objectivity. So, before I read that draft service, here is some kind of rubric thing for it.

I will judge it on these four factors:

  1. Design and layout: I can’t expect them to break with the design standard that began in MT’f. However, if they insist on going with that one-prayer-per-page-with-commentary design, I hope this time they fill up all the blank space it leaves with engaging commentary. I’ll be judging them on what they manage to do within the constraints of the MT’f layout/design style.
  2. Quality of commentary: Part of the success of Mahzor Lev Shalem, as I’ve said before, is in the diversity of its commentary and the many levels of knowledge it appeals to. MT’f’s commentary, however, often plays only to the least knowledgeable members of the audience.
  3. Liturgical integrity: I’ll have to ignore day-to-day and week-to-week liturgical issues of the sort that have already been addressed in MT’f. I fully expect them to receive the same treatment in MT’sh. But I will be looking at the unique liturgical issues raised by the season.
  4. Translation.

The obvious fifth category might be the alternative readings. But I know I’m gonna hate them, so I’m just not gonna bother.

I don’t know how long it will be before I actually write about it, but if there’s anything anyone else thinks I should look out for, let me know in the comments.

My dream is coming true

I have long wanted to live in a world in which all new works of Jewish liturgy have their own trailers on YouTube. So here’s the second one I’ve discovered.

Watch out for the part where one of the editors of Mahzor Lev Shalem tries to co-opt a Reform tagline and claims, despite the lack of a complete transliteration in MLS, “This is a big-tent machzor.”

It’s also mad long and not nearly as cool as the Koren Soloveitchik siddur trailer.

Yom Kipur at Hadar: Part III–Annotating one’s siddur as a spiritual practice and why I had to wear a kipah

There’s a lot to say about Yom Kipur at Hadar this year. Intro here. Part I here. Part II here.

This story actually begins on Rosh Hashanah at Chavurat Lamdeinu. Rabbi Ruth Gais mentioned a quote from former JTS Chancellor Louis Finkelstein:

When I pray, I speak to God; when I study, God speaks to me.

This really resonated with me. But I immediately thought about taking it one step further. Following the tradition of my mother, I make notes all over my siddurim and machzorim. Probably to an even greater extent than my mother does. I’ve often thought that I kind of study the siddur while I pray. Does that make me the rare lunatic to whom God actually speaks while he prays? (I mean this half-seriously.) Either way, ever since Ruth planted this quote in my head, I’ve been thinking about the notion of writing during prayer as a spiritual practice.

Now, I know that writing is one of the forbidden forms of work for those who observe Shabbat in that way. I’ve also been to Hadar three or four times before and never been asked to put on a kipah or told to stop scribbling all over my siddur. So I figured these were OK things. On YK this year, I got a rude awakening about the extent to which Hadar is willing to tolerate halachic deviance.

During shacharit, a gabbai came over to me and handed me a little business card with a page number and a task on it and asked if I’d like to open the ark on page such and such. (Hadar gives out honors in this way. It’s very novel, I think. The cards suggest using them as a bookmark for the page on which your honor will take place.) I politely said that I couldn’t because I was using a different machzor and I was afraid I’d miss the right time. He said, “OK. Well, can offer you first gelilah?” I know when that is, so I said, “Sure. Thanks.”

A few minutes later, he came back, holding a little black kipah. “Can I offer you a kipah?” I told him that I’d rather not. He seemed hesitant and confused. “OK. Well, when you go up to dress the Torah, we’d appreciate it if you’d wear one.” Fine by me. “Sure. I understand. Thanks,” I said, taking the kipah. I had also been annotating my machzor all morning so I had a pen tucked behind my right ear. “And if you could just put the pen away when you come up.” Fine by me. “Sure. I understand,”  said.

A moment later, I realized that I had my own kipah with me and pulled that one out so I didn’t have to use the borrowed one. I went ahead and put it on, borrowing some bobby pins from Dana, so I wouldn’t forget.

Then he came back again. “Actually, we’d appreciate it if you wouldn’t write at all, out of respect for the community. If you have to, please go to the back and do it privately.” I grudgingly said, “OK. I understand.” I was pretty pissed, but didn’t really have any room to argue with the guy, especially since I was appreciative of the fact that he hadn’t insisted I wear the kipah the whole time.

So as the Torah reading was winding down, I went to stand in the back such that I’d have a clear shot to the amud when he called for gelilah. Standing back there, I decided, in the spirit of YK, that I’d find the gabbai later, during a break, and apologize to him, honestly, for being such a pain in the ass about everything.

By the time I got up there to start dressing the Torah, it was pretty clear that the gabbai has decided that between the pen and the kipah and everything that had already passed between us, I must be some kind of uncouth loon. So he felt the need to give me detailed instruction on how to dress the Torah. What he didn’t know is the I spent the better part of my life dressing the Torah more often than not at lay-led services at CBI.

The guy doing hagbah sat down, of course, with the front of the Torah toward him, making it hard to put the belt on. To make matters worse, it was one of those wacky Torah belts with the three circular clasp things that have to go through these holes. Its was damn near impossible to put it on backwards. So now I’m fumbling around and taking forever with the belt, so I look like even more of a moron than I already appeared to be. Once the belt is buckled, it’s a little higher than it should be. So I’m about to tug it down when the gabbai leans over and says, “If you could just pull it down to halfway.” I know.

Then he hands me the Torah cover. Like every other Torah cover ever, it’s got a slit in the back so that you can pull it open like curtains and ease it over the scroll easily. Well, this is clearly not the way the gabbai usually does it. You can, of course, leave the slit closed and lift the cover all the way over the Torah and drop it on from above. I guess he prefers that way because he starts looking at me like I’m doing something wrong again.

Then he gives me the breastplate, which I put on without incident. I had noticed when the Torah was brought out that it didn’t have crowns, so I know not to wait for them. But whoever was reading was obviously using a yad, so now I’m waiting to the yad. I turn back to the gabbai, expecting the yad. He already knows that there’s no yad to be put on so to him it looks like I’m waiting for further instructions. So he says, “You can go sit down now,” in this tone that says “Why are you still here? You’re done. Duh.”

So I go sit back down. Earlier, I had been considering keeping my kipah on, but I decide to take it off before I’m even back at my seat.

I did not write anymore, but I also decided not to apologize to the gabbai.

Yom Kipur at Hadar: Part I–Machzorim, pamphlets and handouts. Oh my.

There’s a lot to say about Yom Kipur at Hadar this year. Intro here. Part II here. Part III here.

Hadar borrows copies of the Silverman Machzor (two generations of Conservative machzorim ago)  from JTS. Almost everything they need is in it. They also hand out a supplement pamphlet that has several piyutim in it that Silverman lacks. Which is not to say that Silverman is lacking that regard, but that the piyutim for YK leader’s repetition of the Amidah vary widely. At Hadar, the selection seems to have more to do with which piytuim we have really raucous tunes for.

There is an element of tightly controlled chaos–which, as we’ve discussed before here at The Shuckle, makes me feel very comfortable. It reaches a fever pitch during Ne’ilah. Ne’ilah traditionally has seven repetitions of the 13 Attributes section–you know, the part that has “Adonai, Adonai, el rachum v’chanun, etc) in it. As Rabbi Elie Kaunfer put it yesterday, “In what we can only assume is a printer’s error, Silverman only has one.” So what do they do at Hadar? They print it on page 7 of the supplement. Every time we come to a point when it has to be recited, the clod of people puttering about by the amud start waving the supplement around wildly. It’s fairly hysterical ridiculous awesome.

For the Avodah service–the elaborate re-enactment of what the High Priest used to do on YK back in the days of The Temple–they pass out another handout. This one is a copy of the Avodah service from ArtScroll. During an excellent d’var torah late in the day, the woman giving the d’var–whose name is now escaping me–said, “There is a funny piece of commentary in the ArtScroll machzor”–interrupted by some teeheehee-ing, she smiled–“Well, funny to me, anyway. I don’t think they meant it that way.” There was a lot of laughing at that. It’s basically a perfect statement of what I think of ArtScroll. Anyway, so they hand out this copy of the Avodah service from ArtScroll, which has a lot of those unintentionally funny comments in it, including–my favorite:

As interpreted by the Sages, the Torah requires the Kohen Gadol to place the incense on the burning coals after entering the Holy of Holies. During the Second Temple era, the heretical Sadducean sect denies the authority of the Oral Torah, and succedded in influencing some Kohanim Gedolim to place the incense on the coals before entering the Holy of Holies

Scandal!

More on machzorim in use at Hadar: Most people just used the Silverman machzorim provided. Dana–previously mentioned here–who really jumped in off the deep end this Yom Kipur by coming to Hadar with me, used Machzor Eit Ratzon–reviewed here along with Mahzor Lev Shalem–because she needed transliterations. I brought Lev Shalem, which I loved using at the Chavurah on Rosh Hashanah. I spotted eight others using MLS, including Rabbi Nigel Savage, founder of Hazon, and his significant other; the guy who read haftarah in shacharit; and some other people. They were also giving out little MLS bookmark ad things. Obviously I took one. It’s great.

There were piyutim included in Silverman that didn’t have to be in thesupplement. But many of them were not in Machzor Lev Shalem so I ended up having to keep a Silverman handy to use during the leader’s repetition of the Amidah. I mentioned all of this to someone during the afternoon break and this guy Tim said that what’s interesting is that Harlow, the Conservative machzor that followed Silver and preceded Lev Shalem, has even less material. So Silverman has many piyutim, Harlow has few and Lev Shalem is on a middle ground. Very interesting.

The most common non-Silverman machzor was the blue ArtScroll one, which maybe as many as ten percent of the community had brought with them. There were also a number of people using the white Israeli Koren machzor and a handful using Machzor Rinat Yisrael, the Israeli chief rabbinate’s official machzor.

An open letter to the Reform Machzor committee

The background to this is over here. This post is meant as a more succinct–and more correct–version of that post.

To Rabbi Edward Goldberg, Rabbi Leon Morris, Rabbi Janet Marder, Rabbi Sheldon Marder and the other scholars of their various subcommittees:

A little bird–an anonymous person on one of your subcommittees–told me that in the course of working out the order of the prayers in the forthcoming Reform machzor, it was suggested that Un’taneh Tokef be appended to the end of Shacharit, totally removed from its context in the Kedushah.

As you know, the most central problem that Reform liturgists encounter when working out the liturgy for Rosh Hashanah is the problem of Musaf. Reform liturgy has long excluded Musaf from its siddurim and machzorim out of discomfort with discussions and remembrances of sacrifice. Yet, on Rosh Hashanah, the most remarkable additions to the service were traditionally found in Musaf–Un’taneh Tokef as part the Kedushah, Malchuyot as part of Kedushat Hayom and Zichronot and Shofarot as their own special brachot within Musaf.

The novel solution to the pull of the special Rosh Hashanah prayers and the push of Musaf put forth by Gates of Repentance and the Union Prayer Book II before it was to include Malchuyot, Zichronot and Shofarot in the grey area of the Torah service (GOR 139-151, 209-217; UPBII 1940 78-84) . Between the Torah reading and the return of the Sefer Torah to the ark, liturgists and prayer leaders often insert all kinds of things. Not only that, but this placement keeps these sections toward the end of the service, preserving the mood of climax created by their traditional place toward the end of the service in Musaf. However, as I will propose, there is a better way to include these sections while also respecting the Reform tradition of excluding Musaf.

Though UPBII excluded Un’taneh Tokef on Rosh Hashanah, GOR inserted it as a “Meditation” preceding the Kedushah in the Rosh Hashanah Shacharit Amidah (106, 175).

So the question now is about how the new Reform machzor will handle these sections. My goal here is to offer a solution that respects liturgical structure and the context of individual prayers, while also respecting the Reform drive to leave Musaf out. In doing so, I will propose an order of prayers that includes no material that is not already in GOR, keeping the service the same length.

I propose is to combine the Shacharit Amidah with the special material from the Musaf Amidah into a single Shacharit Amidah. There is a precedent in Reform liturgy for taking material from a Musaf Amidah and putting it in another Amidah. My example is Yism’chu, which comes from Kedushat Hayom in Musaf, but has been offered as a part of the regular Kedushat Hayom by Reform liturgy (Mishkan T’filah 250, 329; Gates of Prayer 328, 343, 359, 375, 385; Ha’avodah Shebalev 120).

Under my plan, the Shacharit Amidah for Rosh Hashanah would proceed in the order of the traditional Musaf Amidah for Rosh Hashanah: Avot V’imahot, G’vurot, Kedushah–with Un’taneh Tokef included as a part of Kedushah, Kedushat Hayom–with Malchuyot included as a part of Kedushat Hayom, Zichronot, Shofarot, R’tzeih, Modim, Shalom and T’filat Halev.

Again, it is important to note that there is nothing in this proposal that is not in GOR in some form already. This is merely a different order that respects the Reform tradition of doing the Amidah once, while also taking care with the structural context of the special Rosh Hashanah prayers that Reform worshipers expect to find in their Rosh Hashanah experience. There is true liturgical power in keeping these four memorable Rosh Hashanah prayers in close proximity to each other, rather than splitting them up with one in one place and the other three in another place.

Of course, there is merit to retaining the mood set by having Malchuyot, Zichronot and Shofarot near the end of the service. However, there is no point in pretending that Un’taneh Tokef is anything other than what it is–a part of Kedushah. If you all decide that the place for Malchuyot, Zichronot and Shofarot is in the Torah service, there are fine arguments–though I don’t happen to agree with them–for doing so.

To remove Un’taneh Tokef from its context is a waste of the subtle point it makes as a part of Kedushah. Every day, the Kedushah is about the nature of God’s holiness and the ways that human beings interact with and communicate with it. On Rosh Hashanah, God takes on a particular role in our lives, that of a sovereign judge. This role is expanded upon in the Rosh Hashanah liturgy in Un’taneh Tokef and its most appropriate place is in the prayer that discusses God’s holiness and role every day–the Kedushah.

So please, rabbis and scholars, leave Un’taneh Tokef in its Amidah context. And please also consider what I am proposing for the order of the Rosh Hashanah Shacharit Amidah and the place of Malchuyot, Zichronot and Shofarot.

Shavua tov, shanah tovah and tzom kal.

Respectfully,

David A.M. Wilensky

How to transport yourself to a synagogue in ancient Israel ten days a year

The real point of this post: Should I buy this siddur?

The Soferet, Jen Taylor Friedman, has a delightfully contorted post about all of the liturgical maneuvering over the centuries that has led to a minute change in the Amidah and Kaddish during the Ten Days of Repentance. The full post, which is fascinating to me, is here. But I’ll try to summarize a bit.

Apparently, it was the tradition in the old, largely lost, Palestinian rite to conclude the blessing for peace in the Amidah with the line “Baruch atah Adonai, oseh hashalom,” blessing God as maker of the peace. The standard line, at least since the period of Geonim, has been “Baruch atah Adonai, oseh shalom,” blessing God as maker of peace–no definite article.

Over time, these two lines flew in and out of the Ashkenazi nusach for the Ten Days about eleventy-seven times, as far as I can tell. At some point, it came out of the Amidah, and the definite article reappeared in Kaddish, as some kind of compromise. And now it’s in both the Kadish and the Amidah, quite unnecessarily, it would seem.

The real point of this post is two-fold:

1. I discovered while flipping about in a couple of siddurim and machzorim, trying to keep up with the liturgical acrobatics in Jen’s post, that I need a good, modern, Hebrew-English Sephardi siddur. I’m open to suggestions. The one I’m leaning toward getting soon is Siddur Zehut Yosef, by Hazzan Isaac Azose, one of the leaders of Seattle’s large Sephardic community. It’s got some Ladino in it and it’s the record of a specific congregation’s minhag, both of which are pluses in my sefer. Thoughts, anyone?

2. Someone needs to collect all of what we know today about the ancient Palestinian liturgical rite into one reference siddur.

Where is The Prayer Book Press?

I have a number of pieces in my collection published by Prayer Book Press. Their material that I’m aware of seems to be Conservative, but not USCJ, which seems like an odd distinction, but there it is. I say this because it looks like that’s the tone of the content and because at least one of their works that I have was edited by Morris Silverman.

I just googled PBP. They’re located in Bridgeport, CT, it seems. Other than that, there’s nothing about them on the web except for their siddurim and machzorim. They have apparently on web presence. Does anyone know anything about them? Do they still exist?

Shabbat Shalom.