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Books CCAR Press

Psalms for Our Most Meaningful Moments: Rabbi Jade Sank Ross on ‘To You I Call’

Rabbi Jade Sank Ross is the author of To You I Call: Psalms Throughout Our Lives from CCAR Press. In this interview, she discusses encountering challenging aspects of psalms and how they can provide meaning during significant life moments.

What inspired you to write To You I Call?
To You I Call grew out of my rabbinic capstone project, completed in 2018. What I love most about being a rabbi is making Judaism approachable for people who feel like they don’t know enough or don’t know where to begin. I want people to understand the richness of Jewish tradition, especially its texts, and to feel personally connected with it. As I began serving as a congregational rabbi, I was most often asked questions like: “Is there something I can say when I light a yahrzeit (memorial) candle?” “Is there something authentically Jewish I can say when I am sitting in the waiting room as my doctor reviews my test results?” “It’s the Shabbat after a deeply divisive election. How can I express my relief or despair in a way that is deeply rooted in Jewish tradition, but also responds to the events and emotions of my daily life?” For me, the psalms provided the answers to these questions.

What was the most challenging part of working on this book?
As I worked on this book with the CCAR Press editorial committee, we arranged and rearranged the way that the psalms were organized many times. We reworded the section subjects and the language we used to refer to various moments over years. We assigned moments to psalms and psalms to moments, swapping them around again and again. Making decisions required making assumptions about those using this book, and that was a big challenge!

Additionally, the psalms sometimes contain problematic texts and metaphors that may not speak to us in the twenty-first century. These include, but are not limited to, descriptions of violence, vengeance against enemies, gendered language, and theologies that don’t resonate with our own (for example, Psalm 137:9: “Happy is the one who seizes your children and dashes them against the rock”). When this comes up for me, I often focus on just one or a few verses of a psalm. This approach alleviates tension and allows me to take what I need from the psalms while releasing the problematic texts. I always try to remember too that psalms are poetry, and almost all poetry is metaphor. The beauty of metaphors is that they can be redefined. Ultimately, I see this book as an invitation and a starting point. I hope that it can be a resource and a space to see the psalms as poetry, prayer, and song to inspire readers’ spiritual journeys.

Can you recall a time when a psalm spoke directly to a personal experience?
Psalm 45, which I’ve assigned to the modern life-moment of “holding a child for the first time” (p. 135 in To You I Call), spoke to me on the occasion that my children were held by their great-grandmothers for the first time. My children are named in memory of their great-grandfathers, the deceased beloveds of their living great-grandmothers. I particularly love Rabbi Richard N. Levy’s translation (used in my book) of Psalm 45. It starts as “a song of love” and continues, “a heart bubbling with good…gird yourself with glory and glitter…God has anointed you with oil of joy…” I realized that the imagery of God anointing with oil was familiar to me from Psalm 23. We say Psalm 23 in times of mourning, and Psalm 45, with the same imagery of God anointing with oil, is so strikingly for the exact opposite moment, yet still one borne of overflowing love—here bubbling, glittering, and with the hope of new beginnings.

How do you recommend that readers use To You I Call?
My vision was to make the psalms more accessible and easier to navigate so they could be seamlessly incorporated into moments of prayer and carried anywhere. To achieve this, the seventy-two psalms in the book are divided into six broad categories. Each category is further divided into specific moments and experiences. When reading the psalms, I often find myself focusing on just one or a few verses.

To guide readers, I selected one verse from each psalm included in the book, which is featured in Hebrew and bolded in the English translation. I also wrote kavanot (prayerful intentions) to help connect moments from our lives with these ancient words. Of course, by making these decisions, I made assumptions about the reader’s emotional responses to particular moments. In using this book, you might find these divisions inaccurate or one-dimensional. To help guide readers, I included suggestions in the footnotes of each psalm to at least one other psalm in the book.

I invite you to explore what you are feeling at any moment—beyond the way I’ve divided the contents and beyond the specifics of the occasions identified, even among the remaining seventy-eight psalms that are not included.

Rabbi Jade Sank Ross serves the Community Synagogue in Port Washington, New York. She is the author of To You I Call: Psalms Throughout Our Lives, published by CCAR Press.

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Books CCAR Press Poetry

‘Planting Evermore’ by Rabbi Heather Miller

CCAR Press and Women of Reform Judaism have copublished Covenant of Justice: Prayers, Poems, and Meditations from Women of Reform Judaism. This powerful collection amplifies the voices of female, nonbinary, and genderfluid contributors, addressing vital topics such as racial equity, climate justice, gender equality, and reproductive rights. Grounded in the Jewish value of tikkun olam (repairing the world), the book serves as both an inspiring resource and a call to action.

In this excerpt from the volume, Rabbi Heather Miller shares her poem, which presents planting as a metaphor for tikkun olam.

Planting Evermore

There is earth under my fingernails.
Just like the ones who came before me
and those who came before them as well.

We are a people who work the land.
Tilling it with swing after swing of sharp objects
under the blazing sun.

We are committed to the blistering work,
dedicated to the process of opening things up.
Dedicated to transforming hardened land to
soft earth ready to receive seeds. The seeds
of all that we wish to grow. Seeds of compassion.
Seeds of intellect. Seeds of justice.

We tend the land knowing that it demands of us
the keenest of attention.
We remember when once something else got
in the way. And our labors were lost.
As if erased by entropy encroaching in.

And so we plow and till and plant and tend.
Diligently.
The seeds of compassion, intellect, and justice.
And we wait patiently for the fruits of our labors,
sweet peace, to ripen on the branch,
for all children to taste.

Rabbi Heather Miller is the founder of Keeping It Sacred, a global progressive Jewish community dedicated to exploring sacred Jewish texts, deep learning experiences, ritual practice, and the pursuit of social justice. She is a contributor to Covenant of Justice: Prayers, Poems, and Meditations from Women of Reform Judaism.

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Books CCAR Press Passover

How to Design an Inclusive Seder: Alan S. Yoffie on ‘Sharing the Journey’

Alan S. Yoffie is the author of Sharing the Journey: The Haggadah for the Contemporary Family, published by CCAR Press. In this interview, he shares insights on creating a meaningful and inclusive Passover experience.

What inspired you to create Sharing the Journey: The Haggadah for the Contemporary Family?
When my son, a recent college graduate, announced that he was bringing a young woman of another faith to our seder, I wanted her to be comfortable with our traditions and to embrace our family’s celebration of freedom. When I was not able to find a Haggadah with a special focus on the inclusion of persons of other faiths, I decided to create one.   

Was there something new you learned while working on the book?
We tell the story of the Exodus using symbols—some traditional and some new ones reflecting our contemporary times. A symbol I included in the Haggadah that I had not used in my family seders was the return of the second half of the middle matzah to the seder plate as a symbol of hope for the oppressed and a symbol of the responsibilities of freedom for free people. 

Sharing the Journey was illustrated by Mark Podwal, z”l. What role does the artwork play in the Haggadah?
My goal for artwork for Sharing the Journey was to amplify the voice of the text, add richness and beauty to the seder, and for the artwork to be a learning tool that encouraged seder participation and discussion. I was fortunate that a library curator at Yale University was able to provide me with the contact information for Mark Podwal, a prize-winning artist with a strong color palette, a sense of Jewish history and a demonstrated ability to tell stories through his artwork. His illustrations greatly enhance the Sharing the Journey seder experience.

What are some tips for creating Passover seders that are engaging and meaningful for all ages?
Welcome a little chaos while engaging children and encouraging discussion. Introduce a contemporary reading or question about freedom every year. At the conclusion of the seder, ask everyone (who is willing) to share a blessing they have received or a special family memory of Passover. Make the story of the Exodus your own. 

Alan S. Yoffie is the author of Sharing the Journey: The Haggadah for the Contemporary Family published by CCAR Press. Mr. Yoffie wrote The Seder Leader’s Guide, also available from CCAR Press, which includes two CDs (instrumental and vocal) that provide a “musical companion” for the Seder.   

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Books CCAR Press

Author Interview with Rabbi Mary L. Zamore: ‘The Sacred Table: Creating a Jewish Food Ethic’

Rabbi Mary L. Zamore is the editor of The Sacred Table: Creating a Jewish Food Ethic from CCAR Press. In this interview, she shares the lessons the volume teaches us as we look forward to celebrating Tu BiSh’vat.

What inspired you to edit The Sacred Table: Creating a Jewish Food Ethic?

The Sacred Table was the result of my deep involvement in the modern Jewish food movement, which included my serving a mashgichah, a supervisor for a kosher bakery. I also was part of a thought leadership group assembled by the CCAR to examine for the Reform Movement the role of ethics, traditional Jewish teachings, spirituality, and other dietary practices. The Sacred Table was my answer— an anthology to provide the material for educated choices.

Was there something new you learned while working on this project?

The fun part of editing an anthology is that you can assemble your dream team of scholars and experts. The knowledge and points of view far exceed what any one author can offer. Every author expanded my learning and passion for the topic.

What lessons does The Sacred Table teach as we look forward to celebrating Tu BiSh’vat?

When people think of Jewish dietary practices, they usually focus on keeping kosher. Jewish ritual practices are only a fraction of the rich spectrum of food related teachings. The modern observance of Tu BiSh’vat draws our attention to our relationship to the earth. The Sacred Table challenges individuals and communities to consider the impact of our food choices on the environment.

The Sacred Table was published in 2011. Does the book speak differently to us today?

I feel The Sacred Table has only become more relevant with every year, as the human relationship with food and its production has become more broken. The book provides approachable chapters, including shorter narratives, to explore ritual, spirituality, and Jewish teachings on the treatment of workers, animals, the environment, feeding the hungry, and personal health. It creates a beautiful opportunity to learn from Jewish tradition and adapt these teachings to our modern tables.

Rabbi Mary L. Zamore is the executive director of the Women’s Rabbinic Network. She is the editor of The Sacred Table: Creating a Jewish Food Ethic and The Sacred Exchange: Creating a Jewish Money Ethic, both published by CCAR Press.

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Books CCAR Press

Creating a Nuanced Biography of Rabbi Alexander Schindler, Who Shaped Today’s Reform Judaism

Michael A. Meyer is the author of Above All, We Are Jews: A Biography of Rabbi Alexander Schindler, now available from CCAR Press. In this excerpt from the preface, he highlights the life and legacy of one of Reform Judaism’s most impactful leaders.

Rabbi Alexander Moshe Schindler (1925–2000) was a central figure within American Judaism whose significance has yet to be fully understood. His successor as president of the Union of American Hebrew Congregations (UAHC, now called Union for Reform Judaism, or URJ), Rabbi Eric Yoffie, believes he was the “last great national leader of American Jewry.”1 His good friend for many years but frequent political adversary, Henry Kissinger, called him “a preeminent figure of conscience and leadership, not only within the American Jewish community, but for all concerned with human issues around the globe.”2

It was Alexander Schindler who brought Reform Judaism to the height of its influence. Within a favorable American environment, his charisma and vision allowed it to grow to its maximum size and energy. Whereas other well-known Reform Jews of the twentieth century, such as Rabbis Stephen Wise and Abba Hillel Silver, gained their fame on account of their Zionist advocacy, Schindler’s reputation rests in large measure upon his activism within the congregational union of Reform Judaism.

With passion and effect, he brought into existence an institutional structure that reached out to Jews on the periphery of Jewish life and welcomed them into the religious community. Unafraid of lively debate—indeed nourishing it—he recognized that the unprecedented increase in interfaith marriages demanded acceptance of the intermarried rather than rejection if Jewish life within an enticing American society were to flourish. Although more traditional Jews objected vociferously, he advocated acceptance of patrilineal descent as a marker of Jewishness so that children whose fathers alone were Jewish would not be lost to the faith. Though with less success, he likewise sought to strengthen the Jewish community with an influx of non-Jews coming from outside its sphere, who would be drawn to its faith and customs.

Schindler was a highly controversial figure not only with regard to the institutional changes he advocated within Reform Judaism but also with regard to his independent stand in relation to the policies of Israel. He was the first Reform leader to also be a principal leader of American Jewry as a whole. Elected as a Reform rabbi to chair the Conference of Presidents of Major American Jewish Organizations in 1976, he was widely respected across the religious spectrum. When, during Schindler’s term as chair, Menachem Begin was elected prime minister of Israel, Schindler was able—against all expectations—to bridge the gap between a liberal American Jewry and a prime minister whose views on the State of Israel lay far to the right. Schindler’s own opinions on Israel combined a deeply felt Zionism with a willingness to discard a tradition that American Jews should always blindly accept current Israeli policies. He saw the Diaspora as having an ineluctable responsibility to share in shaping the Israeli future.

He was a talented and effective speaker, listened to by his rabbinical colleagues, by the Reform laity, and by government officials in the United States and Israel. By conviction and practice a Reform Jew and critical of Orthodox rigidity, he nonetheless regarded other forms of Judaism with due respect. He defined himself and wanted to be remembered as an ohev Yisrael, a lover of the Jewish people in its totality.

Unafraid of espousing causes unpopular among many American Jews and non-Jews, Schindler spoke out for LGBTQ rights, full racial equality, and a clear separation of church and state. He had close connections with a range of key civil rights leaders, including Jesse Jackson, Andrew Young, Roy Wilkins, and Bayard Rustin. Never cowed into suppressing his opinions, he dealt forcefully with American presidents and legislators.

Yet, despite these markers of significance, to this day there is no published Schindler biography.3 I have given voice not only to Schindler’s admirers but also to those who were critical of him or his policies. Here and there I have also included my own critical remarks. Like all significant figures, Schindler had professional and personal shortcomings. Despite my respect for him as a person and a leader, I have sought to achieve a balanced account. It is my hope that these pages will enable future generations to better judge and appreciate Rabbi Schindler’s place in Jewish history.

Notes

1. Conversation with Rabbi Eric Yoffie on November 27, 2022.

2. Henry A. Kissinger, “A Tribute,” in The Jewish Condition: Essays on Contemporary Judaism Honoring Rabbi Alexander M. Schindler, ed. Aron Hirt-Manheimer (New York: UAHC Press, 1995), ix.

3. There are, however, at the Klau Library of Hebrew Union College–Jewish Institute of Religion in Cincinnati two unpublished rabbinical theses that deal with aspects of Schindler’s career: Karen Companez, “Rabbi Alexander M. Schindler: A Thematic Biography” (2002) and Lynne Goldsmith, “Bridge to the Future: Alexander Schindler and His Influence on the Development of Reform Judaism’s Outreach Program” (2007).

Michael A. Meyer holds a doctorate in Jewish history from Hebrew Union College–Jewish Institute of Religion in Cincinnati, where he served as professor of Jewish history for fifty years. He is the author of Above All, We Are Jews: A Biography of Rabbi Alexander Schindler from CCAR Press.

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Books CCAR Press Chanukah

Chanukah Is Not a Minor Holiday

There will not be a victory of light over darkness as long as we do not recognize the clear and simple truth that we must enhance the light rather than fight the darkness. —Aaron David Gordon, 1856–1922

“It’s not fair that Jewish kids get eight presents, and we get only one!” grumbled the young American cabdriver, not much more than a child himself, as he drove me to the airport after I told him I was Jewish. I was a bit perplexed, and hesitantly asked him what he was talking about. “Chanukah presents,” he replied as though it were obvious, then looked at me with some suspicion, as though maybe I was not really Jewish. “Eight pres­ents? What is he talking about?” I thought. Growing up in Jerusalem, we received chocolate coins for Chanukah, which is what my husband and I did with our children. And now this cab driver was telling me there is a different Chanukah?

To be sure, Chanukah is a fun, lively holiday in Israel. We light candles with family and community, sing “Maoz Tzur,” and recount the tale of the holiday miracle. The scent of hot, sweet sufganiyot (Israel’s version of jelly doughnuts) drifts from bakeries for weeks before the festival. Walking the streets of Jerusalem at night is a special treat—menorahs of all sizes and shapes illuminate windows and doorposts. Still, the Israeli version of the Festival of Lights is not as central as it is in the United States.

The cabdriver was right. We lived in the US for two years as a family for my final years of rabbinical school, as we wanted to experience progressive, liberal Judaism where it’s in the Jewish mainstream. We quickly learned from our (somewhat frustrated) chil­dren that their friends received valuable presents for Chanukah. Trendy gadgets, rollerblades, and sneakers appeared each day in school. Jewish homes were decorated with colored lights no less impressive than those of their Christmas-celebrating neighbors, and the Jewish schools celebrated Chanukah with great fanfare. The preparations began weeks before Chanukah, reaching their zenith at a gigantic and crowded “Chanukah fair.”

While buying dreidels, gift bags, and glittery decorations (none of which I had previously bought), I realized how the magical feelings evoked by Christmas—especially in children—force Jewish leaders, teachers, and parents to offer an attractive alternative to the majority Christian culture. Chanukah is an excellent test case for examining the influence of the non-Jewish American environment on a Jewish holiday in comparison with its observance in Israel, where Jews are the majority.

One Festival, Many Themes

Jewish festival and holy days have evolved throughout many centuries, and in different eras they were ascribed with new rituals and meaning. Every Jewish holiday has multiple layers; this is especially clear with Chanukah.

This festival entered the Jewish calendar rather late: Like Purim, it does not appear in the Torah, but unlike Purim it was established after the canonization of the Hebrew Bible and is mentioned only briefly in the Mishnah and Talmud. This doesn’t mean there is anything “minor” about this minor festival—its legal discourse may be meager, but it is certainly rich in term of its celebration and themes. There are at least three different themes or narratives for Chanukah.

In the Books of Maccabees, the oldest source for the festival of Chanukah, the main emphasis is the military heroism of the Hasmoneans (a priestly family led by Mattathias and his children, who started the Maccabean Revolt of 167–160 BCE). The Rabbis later deemphasized the military victory and instead celebrated the miracle of a small cruse of oil found in the Temple, which lasted eight days (Babylonian Talmud Shabbat 21b). Divine intervention rather than military victory, became the central theme of the holiday. Many centuries later, with the rise of the Zionist movement, Chanukah became a holiday of prime significance. Zionist leaders regarded the Maccabees’ victory as a model for Jewish sovereignty, and returned their story to the center of Chanukah’s stage.

However, the ancient origin of the festival is probably neither that of a military victory or divine intervention, but instead is a response to the cold and darkness (in the Northern hemisphere). In ancient times, as well as today, the ever-shortening days and growing darkness engendered anxiety. Many cultures observe winter festivals focused on light, warmth, and fire. Today, many Jews relate to the anxiety provoked by darkness and desire for light representing hope.

Our Task Now

One of Chanukah’s main themes is the concept of bayit (home). The Maccabees purified the Temple, which is sometimes referred to as HaBayit (the Home). It is at heart a domestic festival, celebrated primarily at home. Families gather around the menorah’s light, joining in song and eating oily foods. It may be storming outside, but home is a warm and safe shelter we share with beloved people. At least, it used to be so.

Since October 7, 2023, the core concept of home has been shaken for many of us. So many families were brutally attacked in their own homes—murdered, violated, or taken hostage. Many innocent people lost or were forced to leave their homes. This devastating reality forces us to rethink, reimagine, and reestablish the concept of bayit—the haven we all need in an often harsh reality.

This is true not only in Israel and the Middle East: It seems that our global sense of being at home, of feeling safe in the world, has been challenged and contested. During the pandemic, we were confined to our homes, and for many the intimacy of one’s dwelling place became alien and confining. For some, it has yet to return to a place of comfort and safety. In Israel, we are confronted with the ongoing repercussions of the October massacre and war. North American Jews face a staggering rise in antisemitism. Throughout the world, we face political turmoil and environmental uncertainty.

Chanukah reminds us that light still exists. This Chanukah, we are tasked with committing ourselves to make our world a bit better. Of course, this task is not just for the eight days of Chanukah, but for every day.

Like the Maccabees who restored the Temple altar’s purity; like our ancestors who believed that miracles are possible and sought to enable them; like everyone who yearns for light in the ever-growing darkness—may we, too, commit ourselves to creating a sustainable home for ourselves, our children, and all those who need shelter. It’s cold out there, but if we are committed to increasing the light, we can create the warmth and connection our world so desperately needs.

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

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Books CCAR Press

Author Interview: ‘The Sacred Encounter: Jewish Perspectives on Sexuality’

Rabbi Lisa J. Gruschow is the editor of The Sacred Encounter: Jewish Perspectives on Sexuality from CCAR Press. In this interview, she reflects on the volume’s continued relevance ten years after its publication.

What inspired you to edit The Sacred Encounter: Jewish Perspectives on Sexuality?

Rabbi Hara Person asked me to edit the anthology, and she used a great approach to overcome my initial concern about having enough time to take it on: She told me that women often said no to book projects, and therefore aren’t represented enough, which, of course, pushed me to say yes. More important, though, was that it felt like a significant project and a chance to make a positive contribution while increasing my own understanding.

Was there something new you learned while working on this project?

It was fascinating to me to learn more about the history of our Movement’s approach to sexuality. I came to the Reform Movement when the doors of the movement I grew up in were closed to me because of my sexuality, so to me, Reform Judaism felt like a safe haven. I had always known we stand on the shoulders of giants, but this project really helped me realize how much struggle and sacrifice went into getting us where we are now. And of course, that’s an important insight, because the journey is ongoing, and we still have a responsibility to learn and grow.

What was the most challenging part of editing the book?

There were issues I’d have loved to include that we just couldn’t at the time, and which in retrospect, are glaring omissions. Polyamory, for instance, or asexuality. Other issues, such as premarital sex, I didn’t think required much discussion, but turned out to be a real question for some of the students who have invited me to campus to teach.

The Sacred Encounter was published in 2014. Does the book speak differently to us today? 

It’s hard to believe it’s been ten years. For sure, there are pieces we would include now that weren’t enough on our radar or within our reach ten years ago. But I think the book has kept its importance, both for the historical perspective it gives, and for the wide range of questions and circumstances it covers. As I wrote in the introduction, significant harm has been done to human sexuality in the name of religion, so we have a responsibility to be a force for good on these issues. As much as the world has changed since 2014, there are still teens and adults who are in the closet, and who don’t see a way forward for themselves in Jewish life. If this book makes a difference to one of those people, it’s worth it.

Rabbi Lisa J. Grushcow, DPhil, is the Senior Rabbi at Temple Emanu-El-Beth Sholom in Montreal and the editor of The Sacred Encounter: Jewish Perspectives on Sexuality from CCAR Press.

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Books CCAR Press

How Do Psalms Speak to Our Souls?

Rabbi Jade Sank Ross is the author of To You I Call: Psalms Throughout Our Lives from CCAR Press. In this excerpt, she discusses how psalms can be a uniquely valuable companion on our spiritual journeys.

The genesis for this book followed the completion of my rabbinic capstone project. This project—the culmination of my five years of rabbinic study—was, as far as I know, the first of its kind at Hebrew Union College–Jewish Institute of Religion in New York, combining a comprehensive, immersive study of the Book of Psalms with a presentation of an original Hallel—“set of psalms”—selected to be incorporated into a Shacharit (morning) service. The psalms I selected addressed the current moment through text, music, and digital images in the context of prayer.

While working on this project, engaging in the ancient practice of reading daily psalms, I started to see the psalms everywhere: in synagogues, at archaeological sites in Israel, in artwork, and in music. Their texts accompanied me every day. Their words became meaningful in situations when I found myself speechless and searching for words. I found that the psalms respond to human nature in a unique way. The language of the psalms is open enough to allow space for all of us to “come as we are” and to take what we need. The psalms also belong to American society as a whole: they are part of both the Hebrew and the Christian Bible, they appear widely in both our religious and secular culture, and their universal themes of fear, suffering, and rejoicing reach all people. The psalms enable us to access our spirituality at any given moment and in ways that speak to our souls.

As I incorporated psalms into places where I felt the set liturgy did not address contemporary experiences, I realized that a resource connecting the psalms to experiences in our lives, whether on an average day or one with unique pain or joy, would be very useful for the creation of rituals and worship. Additionally, such a book would be a rich spiritual resource for the personal practice of anyone seeking modern connections to our ancient sources. The volume in your hands aims to do exactly that: it pairs our traditional psalms with different moments of our contemporary lives.

My vision is that this volume will make the psalms more accessible and easier to navigate so they can be seamlessly incorporated into formal worship and other moments of personal prayer. This, in turn, will create opportunities to deepen Jewish spirituality, since these psalms accompany anyone on any occasion: at home, in the hospital, by the graveside, while traveling, or during meditation. Finally, this volume and the psalms within it will, I hope, empower you to establish a meaningful, personal prayer practice, whether regularly or occasionally.

To meet the vision I have for this book, it was important to make this book easy to navigate by narrowing down the 150 psalms to 72 (four times eighteen, quadruple chai/life) and dividing the 72 psalms featured here thematically into six broad categories—anticipation, commemoration, despair, gratitude, pain, and relief. Each category is then further divided into specific moments and experiences, such as “Looking Back on a Life-Changing Moment,” “Experiencing a Climate Disaster,” or “While Waiting for Important News.”

As I categorized the psalms, some clearly called to be linked with certain occasions, and then there were additional occasions that in turn called out for psalms. Clearly, by making these decisions, I made assumptions about your emotional responses to particular moments. You might find these inaccurate or one-dimensional. To help guide you toward a psalm that might ring more true for you, I offer suggestions in the footnotes of each psalm to at least one other psalm included in this book. I invite you to look for what you are feeling at any moment—beyond the way I have divided the contents, beyond the specifics of the occasions identified here, includ­ing among the remaining seventy-eight psalms that are not in this book.

The translations in this book are adapted from Songs Ascending by Rabbi Richard N. Levy, published by CCAR Press. Rabbi Levy’s English translations are poetic yet clear and largely preserve the intentions of the original Hebrew. For me, where Songs Ascending really meets the work of To You I Call is not in the unique translations themselves, but rather in Rabbi Levy’s richly spiritual commentary, where he raises questions like “How might this psalm articulate an aspect of our spiritual lives . . . help us celebrate a holiday or another special day? How might it accompany us when we are ill, or visiting someone who is ill? How might it provide comfort when we have lost someone dear to us?” I turned to the psalms because I was looking to answer exactly these questions. What I needed was a concise resource to inspire me. My hope is that the volume in your hands will be exactly this: a resource and a space to see the psalms as poetry, prayer, and song to inspire our spiritual journeys.

The title of this book, To You I Call, is taken from Rabbi Levy’s translation of Psalm 30. It captures the spirit of the psalms and applies to many of the situations and moments included within these pages. I hope it calls to you.

Rabbi Jade Sank Ross currently serves the Community Synagogue in Port Washington, New York. She is the author of To You I Call: Psalms Throughout Our Lives from CCAR Press.

Categories
Books CCAR Press Inclusion

Ushpizot—Don’t Forget the Female Sukkah Guests!

Rabbi Dalia Marx, PhD, is the author of From Time to Time: Journeys in the Jewish Calendar, now available from CCAR Press. In this excerpt, she discusses the tradition of inviting guests to the sukkah and how many families are renewing it today.

A few years ago, we bought a nice new sukkah, on the cloth walls of which are inscribed the names of the ushpizin, the seven historical guests we invite to our sukkah—Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. I was industrious; I bought a set of permanent markers and added to those seven names the names of women I wanted to greet as ushpizot in my sukkah.

In recent years, an increasing number of women have sought to take a more active part in the Jewish religious experience, and indeed almost all streams of Judaism are now involved with the inclusion of women. As part of those efforts, many people have brought to the fore female role models from the Jewish tradition. We are learning that it is not enough to be engaged only with the figures of our three Patriarchs; we also need to take a deep dive into the figures of the four Matriarchs. When the liturgy includes the Song at the Sea, sung by Moses and the Israelites as they passed through the sea on dry land, some now add the Song of Miriam (Exodus 15:20–21). The purpose of including women is to present female role models (even if they are not always perfect, since the mothers of the nation—like the fathers—were human, with all that entails). In this context, suggestions have been made to add seven female guests to the seven ushpizin invited into the sukkah on Sukkot.

Since this suggestion was first made, it has attracted many supporters; little by little, in many parts of the Jewish world, people have begun to include seven female guests alongside their male counterparts. As opposed to the traditionally established list of the male ushpizin, active choices must be made for the seven ushpizot.

Who are the seven female guests we would like to bring inside the sukkah with us? The need to choose seven ancient female role models has resulted in some interesting answers.

One suggestion was to add the female partner of each of the male ushpizin. Abraham, then, would be joined by Sarah, Isaac by Rebekah, and Jacob by Leah, while Rachel would join her son Joseph; Zipporah would join Moses, Miriam would join her brother Aaron, and with David would come one of his wives (Bathsheba, Michal, or Abigail—with no illusion about that being a fraught decision) or with his great-grandmother, that paragon of faith, Ruth.

Dr. Anat Yisraeli has suggested including the seven female prophets that arose among the people Israel: “‘Seven female prophets [prophesied for Israel].’ Who were these? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther” (Babylonian Talmud, M’gillah 14a). Yisraeli ascribes to each of the seven female prophets a beneficent quality and suggests embracing that quality during that day: Sarah had endurance and an ability to protect and shield others. Miriam had vitality and exuberance. Deborah modeled leadership and bravery; Hannah—faith and willpower; Abigail—resourcefulness and mercy; Huldah—powers of prophecy and rebuke; and Esther—self-sacrifice and courage.

Other interesting suggestions have been offered for including the ushpizot, such as that of the Dov Abramson Studio, a Jerusalem graphic design firm, which produced a series of twenty-six posters (and little flags and magnets) of ushpizot from the Bible through today. In this case, it is precisely the absence of women from an ancient tradition that makes it possible to exercise some measure of contemporary creativity. And when we seek to bring our ancient female forebears into traditions we are creating, we are invited to answer some fascinating questions.

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

Categories
Books CCAR Press Poetry

Looking Forward, Looking Backward: Meditation on the Eve of a New Year

Alden Solovy is the author of Enter These Gates: Meditations for the Days of Awe, now available from CCAR Press. As Rosh HaShanah approaches, we share one of Alden’s poems from the book for the new year.

Meditation on the Eve of a New Year

God,
We stand at the cusp of a new year,
Looking forward, looking backward,
So much accomplished,
So much neglected,
Gains and losses,
Joys and sorrows,
Victories and defeats.
A life.
My life.

You,
God of Old,
You are Steadfast Witness,
Source and Shelter.
I bend my heart to You,
Recalling all of Your gifts.

God,
For consolation in my grief,
For sunlight and midnight,
For hope in my celebrations,
For warmth and for shelter,
For current and tide,
For family and for friends,
For the flow of beauty and grace,
I bend my life back to You,
As the New Year descends,
In love and in service,
My offering
To Your holy name.

—
Alden Solovy is a liturgist based in Jerusalem. He is the author of This Grateful Heart: Psalms and Prayers for a New Day, This Joyous Soul: A New Voice for Ancient Yearnings, This Precious Life: Encountering the Divine in Poetry and Prayer, These Words: Poetic Midrash on the Language of Torah, and Enter These Gates: Meditations for the Days of Awe, all published by CCAR Press.