Categories
High Holy Days Prayer spirituality

Our Avodah (Work) during the Coronavirus Pandemic

The CCAR Committee for Worship and Practice had dedicated its work for 2019–2020 to the question: What are the spiritual practices and needs of Reform Jews—both non-ordained and ordained? We began meeting and working last fall and winter—and then the coronavirus pandemic happened.

And so, after taking a short break to adjust to an altered reality, we dedicated two of our meetings to the questions: What is the meaning of our avodah in the year of the pandemic? and What is our avodah especially during the High Holy Day season this year? 

We learned that what we as rabbis are asked to do is similar to the work of translation: We need to go back to our core theologies, spiritual practices, communal commitments, and ethical callings—and then we have to “translate” those into a new language of Zoom, Facetime, Vimeo, and Google Meet. As Reform rabbis, we are intimately familiar with the practice of translation. It is one of the first skills we practice in rabbinical school, and it forms the basis of our work after ordination: translating the wisdom of our tradition, originating in languages and cultural frameworks vastly different from our own, into an idiom that our communities can understand and appreciate. In this way, we help Torah to adapt itself to every generation.  

As we begin to prepare for the High Holy Days this year, with many of us learning an entirely new language, we found it helpful to be guided by questions—questions we want to share with you, our colleagues, along with some preliminary answers (far from being exhaustive!): 

Core Theologies, Spiritual Practices, Communal Commitments, and Ethical Callings: What Remains the Same?

  • We as clergy still model spirituality and spiritual practices.
  • Pre-existing relationships matter. It is much easier to maintain pre-existing relationships, than create new ones.
  • While some people enjoy active participation, others still simply join to watch.

Name What Hurts: Which Changes May Be Painful?

  • There is an immense pressure on clergy to learn many new skills, especially technical ones, in a short time. 
  • Virtual communities in a time of social distancing collapse the boundaries between our private and our synagogue lives.
  • Virtual communities sometimes encourage passivity, we “show” rather than “share.” 

Lean into the New: Which Changes Might Be Inspiring and Insightful?

  • The visual components of prayer become center piece. 
  • One-on-one prayer, counseling, and meetings allow for a new intimacy. 
  • Virtual communities allow us to demonstrate our vulnerability and imperfection, and this promotes connection. 

Comfort: What Can We Learn from the New Centrality of Our (Jewish) Homes? 

  • Private, personal, and home rituals and prayers gain new importance in the lives of Reform Jews. 
  • Showing our homes on screen also gives us an opportunity to share the sacredness of our own homes—this can be a form of hidur mitzvah.  
  • Leading our services from home allows for a more improvised and spontaneous experience of prayer. 

Familiarity: What Can We Learn from the New Centrality of Jewish Time? 

  • Jewish time has taken on a renewed meaning. The cycle of the holidays, the Omer, and above all Shabbat, help us differentiate between days that seem otherwise indistinguishable

While it might not have been a big surprise, it is still worthy for us to reiterate: our work is sacred work, and it has always been “mediated”—that means, it has always been communicated through books, phones, videos, touch, smiles, words, livestreams, and melodies. Our core theologies, spiritual practices, communal commitments, and ethical callings remain the same also in the time of the coronavirus.

However, during a time of prolonged distancing and a potentially altered reality to return to, we are asked to do the work of “translation”: to ask, once again, how we can make sure that our Torah may enrich, comfort, and engage our people. This is the work we do.  

Categories
Poetry Prayer

A Prayer of Courage and Consolation

Rabbi Karyn D. Kedar is a poet, spiritual counselor, inspirational speaker, and author of CCAR Press publications Omer: A Counting, published in 2014, and Amen: Seeking Presence with Prayer, Poetry, and Mindfulness Practice, published in 2019. In this unprecendented time of senseless racist killing, violence, and unrest, she shares a prayer for courage, originally published in Amen.


Holy One of Blessing,
grant us the courage and resolve
to speak when there is hatred,
to act when there is confusion,
to join with others in building a world of safety,
understanding, and acceptance.

Because there is hate, dear God,
help us heal our fractured and broken world.

Because there is fear, dear God,
grant courage and faith to those in need.

Because there is pain, dear God,
bring healing to the shattered and wounded.

Because there is hope, dear God,
teach us to be a force for justice and kindness.

Because there is love, dear God,
help us to be a beacon of light and compassion.

As it is written:
Be strong and let your heart have courage. (Joshua 1:6)
Depart from evil, do good, seek peace and pursue it. (Psalm 34:15)


Rabbi Karyn D. Kedar is the senior rabbi at Congregation B’nai Jehoshua Beth Elohim in Deerfield, Illinois.

Categories
Prayer Rabbis Reform Judaism Social Justice

Mourning the 100,000 Americans Who Have Died of COVID-19

Together with Americans of all faiths, we mourn the 100,000+ people who have died of Covid-19. We share in the grief and sorrow of this unimaginable and still-growing milestone, as well as all the losses to Covid-19 around the world. We join with our Reform Movement partners and faith communities of all denominations around the country in calling on our communities to include a moment of remembrance in our upcoming worship services. The full statement about the weekend of prayer can be read here, along with a call for a National Day of Prayer and Remembrance  on Monday, June 1st, at noon local time to pause and remember all those who have died.

We offer these beautiful words, written by Alden Solovy, for your use at Shabbat services, interfaith gatherings, or a special Yizkor service.

One-by-One: A Prayer as the COVID Death Toll Mounts

By Alden Solovy

God of consolation,
Surely you count in heaven,
Just as we count here on earth,
In shock and in sorrow,
The souls sent back to You,
One-by-one,
The dead from the COVID pandemic,
As the ones become tens,
The tens become hundreds,
The hundreds become thousands,
The thousands become ten-thousands
And then hundred-thousands,
Each soul, a heartbreak,
Each soul, a life denied.

God of wisdom,
Surely in the halls of divine justice
You are assembling the courts,
Calling witnesses to testify,
To proclaim
The compassion of some
And the callousness of others
As we’ve struggled to cope.
The souls taken too soon,
Whose funerals were lonely,
Who didn’t need to die,
Who died alone,
Will tell their stories
When You judge
Our triumphs
And our failures
In these hours of need.

God of healing,
Put an end to this pandemic,
And all illness and disease.
Bless those who stand in service to humanity.
Bless those who grieve.
Bless the dead,
So that their souls are bound up in the bond of life eternal.
And grant those still afflicted
With disease or trauma
A completed and lasting healing,
One-by-one,
Until suffering ceases,
And we can stop counting the dead,
In heaven
And on earth.


© 2020 Alden Solovy and www.tobendlight.com. Reproduced with permission.

Categories
chaplains congregations Death member support Prayer Rabbis Rituals

Holding a Digital Shivah Minyan in the Age of COVID-19

For as long as I can remember, I have begun every shivah minyan by saying something like this: “The measure of a community’s strength is not how they gather for celebrations, but how they show up for each other in moments of sadness and pain. It’s easy to show up for something fun and joyous, but when we make our presence felt at the low points, we demonstrate our connection and commitment to each other.” So, what do I say now when it is impossible to be physically present even for our closest relatives and friends? To be honest, I don’t change the script much other to acknowledge that if we could, we would be there. It is essential that we acknowledge the unique nature of the moment we are in. No matter where you live in this world, no matter how hard the COVID-19 pandemic has hit your community, we are all suffering. We are all separated from those we love, from our regular routines and from the Jewish rituals that structure so much of our professional lives. At the same time, we are grateful for the ability to innovate our rituals to meet the moment we are in, just as Jewish leaders have done for thousands of years.

Zoom and other video conferencing platforms have been a God-send at this moment of social distancing. But they are also cause for stress, confusion, and mishap if not used adeptly. Here are some insights I have gathered from leading shivah minyans on Zoom.

  1. Create a Zoom meeting with a simple password. New security features on Zoom create an automatic numeric password. Change the password to make it easy to remember. When sending the link, either highlight and bold the link and password or edit the invitation to include only the link, the password, and relevant phone numbers. 
     
  2. Make sure the immediate circle of mourners is comfortable with the platform. Determine whether they will be using a computer, a tablet or a phone. Insist that they download the software or the app to their device beforehand. Offer to help them do a test run or suggest that they connect with someone in their circle who has experience with the program. Avoid comments such as, “It is really easy to use,” or “You should have no problem at all.” I have found that less tech savvy people, particularly seniors, find Zoom to be confusing. There are many prompts that don’t feel intuitive for everyone. 
     
  3. Advanced Zoom features to consider: The waiting room function allows you to get on early with the immediate family and make sure they are set. It can also protect against Zoombombers. Mute folks upon entry as well. It’s best to maintain control of people’s mute function in general. Offer to record the service. It is easy to upload and send as a link to the family afterwards. On the other hand, I would encourage people to leave their cameras on, but remind them that they can be seen. It is very comforting to see all those faces together. 
     
  4. How do we lead a technically successful shivah minyan on Zoom? There are several options. The CCAR has graciously given us free access to the flipbook version of Mishkan T’filah for a House of Mourning . If you share the flipbook link, prepare ahead of time to give the digital page number (which is different from the print book pagination). If you plan on using the screen share option, displaying pages as needed, it is ideal to have a second person in charge of that function. Plan ahead to cut and paste the link to the flipbook into the chat feature of Zoom:
    https://www.ccarnet.org/publications/mishkan-tfilah-for-the-house-of-mourning/ 
     
  5. How do we lead a spiritually and emotionally successful minyan service on Zoom? This is the easiest part! People are grateful to be together. People are moved to see each other’s faces. People are incredibly forgiving of any technical awkwardness. In leading the service, I start by explaining all the technicalities listed above. I let people know that they will be muted for most of the service. And then we begin. Keep the service as concise as possible. All Hebrew should be read or sung so people can keep up. All English readings should be communal. (All this is done with the participants muted.) However, when it comes to Kaddish, I have followed the advice of others and unmuted all the participants. It is awkward and clumsy with the time delay. But it is also incredibly moving to hear everyone’s voices. It is a great source of comfort to the mourners as well. 
     
  6. One final note. The most important part of an in-person shivah minyan is the gathering before and after. The sharing of stories and memories is so cathartic. There is an option on Zoom to make someone else  co-host of the meeting. Plan this ahead of time with a member of the immediate family. This will enable the group to stay on after the service and allow you to leave the meeting. People can linger and share stories about the person they have lost for as long as they like. Just remember to finish recording before you get off or it won’t save.

We rabbis are perfectionists by nature, yet this is definitely not a time when we can expect to be perfect. But by leaning into our compassion, our patience, and our creativity we are still able to offer comfort and connection to our people in their time of sorrow and loss.


Rabbi Mara S. Nathan is the Senior Rabbi at Temple Beth-El in San Antonio, Texas. 

Categories
member support Prayer Rabbis Rituals spirituality

Prayers for a Time of Separation from Loved Ones and A Ritual of Farewell from Afar

In the current reality of social distancing due to COVID-19, it has become clear that we need new rituals. Just like the transition from sacrifice to prayer after the fall of the Temple, we yearn for new practices to cope with this unprecedented time. As rabbis, not doctors, our expertise lies in finding words. We create sacred moments to bring comfort and offer solace to weary and frightened souls and hope you find peace in these prayers.


T’filat HaDerech – A Prayer for an Uncharted Journey While Being Separated from Loved Ones in Need of Care

מַאי דְּכְתִיב (דברים יג, ה) אַחֲרֵי ה’ אֱלֹהֵיכֶם תֵּלֵכוּ וְכִי אֶפְשָׁר לוֹ לְאָדָם לְהַלֵּךְ אַחַר שְׁכִינָה … אֶלָּא לְהַלֵּךְ אַחַר מִדּוֹתָיו שֶׁל הקב”ה: מַה הוּא מַלְבִּישׁ עֲרוּמִים…אַף אַתָּה הַלְבֵּשׁ עֲרוּמִים הקב”ה בִּיקֵּר חוֹלִים … אַף אַתָּה בַּקֵר חוֹלִים הקב”ה נִיחֵם אֲבֵלִים …אַף אַתָּה נַחֵם אֲבֵלִים

What is the meaning of that which is written: “You shall walk after Adonai your God?” Is it possible for people to walk in God’s ways?…Rather, the meaning is that we should imitate God’s attributes: Just as God clothes the naked…so too you should clothe the naked. Just as God visits the sick…so too you should visit the sick. Just as God comforts mourners…so too you should comfort mourners….

–Jerusalem Talmud, Sotah 14a:3–4

But what if we cannot, in the way that we would want to?  

טֶרֶם אֶקְרָא אֵלֶיךָ אַתָּה תַּעֲנֶה … Terem ekra eilecha Atah taaneh, Hear our cry Adonai, that You might answer us even before we cry out to You.  May we know that God hears our cry.

.וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב
.וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים

God heard their moaning, and God remembered the covenant with Abraham and Isaac and Jacob. God looked upon the Israelites, and God took notice of them.

–Exodus 2:24–25

.יְהִי רָצוֹן מִלְפָנֶיךָ יְיְ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְאִמּוֹתֵינוּ 

Y’hi ratzon milfanecha, Adonai, Eloheinu v’Elohei avoteinu v’imoteinu.

May it be Your will, Eternal One, our God and God of our ancestors, that You will support our footsteps on this uncharted journey. 

Guide us and our loved ones toward peace and wholeness and help us reach our destination committed to life, joy, and peace, and unbroken by our new reality. 

Help us to know that our loved ones, whether near or far, are with us. Their love for us will sustain us wherever our journey might lead. As circumstances arise that had been previously unimaginable, help us to know that their love for us, and ours for them, is an unbreakable bond. 

May those caring for them in our absence be blessed and held in this holiest of work. Though separated from them, we affirm that we are present with them through You, wherever our journey might lead. Like the Pillar of Cloud dwelling upon the Israelites as they wandered in the desert (Exodus 13:21–22), You are ever-present. We shall not fear.  

May You hear the sound of our prayers, because You are the God who hears prayers and supplications. Blessed are You, Eternal One, who ever hears our prayers.

By Rabbi Sara Rich and Rabbi Ilene Harkavy Haigh, 2020

Seder P’reidah—A Ritual of Farewell from Afar

This ritual is intended for close relatives or friends who cannot be at the bedside of their dying loved one because of distancing measures. It is intended to replicate and facilitate saying goodbye in order to provide a sense of closure and peace for the loved ones. The ritual can be performed with an individual or group in one home or with a small group over the phone or video conferencing. There is an option to light a candle during this ceremony and to extinguish it at the conclusion in grape juice or sweet wine to represent the emotional mixture of grief and happy memories.

1.      Psalms of Comfort

“Because you are devoted to me, I will deliver you; I will keep you safe for you know My name. When you call on Me, I will answer you; I will be with you in distress; I will rescue you and make you honored.”

–based on Psalm 91:14–15

“God will guard your life. The Eternal will guard your going and coming, now and forever.”

–based on Psalm 121:7–8

“O Eternal, God of my deliverance, when I cry out in the night before You, let my prayer reach You; incline Your ear to my cry. I call to You, O Eternal, each day; I stretch out my hands to you.”

–based on Psalm 88:2,10

2.      Sharing Personal Memories

Each person present (in person or remotely) shares a memory or blessing of the loved one. If desired, each person can light a candle at the start of their remarks.

.יִהְיוּ לְרָצוֹן אִמְרֵי פִי, וְהֶגְיוֹן לִבִּי לְפָנֶיךָ, יְיְ צוּרִי וְגֹאֲלִי

Yih’yu l’ratzon imrei fi, v’hegion libi l’fanecha, Adonai tzuri v’goali.

May the words of my mouth, and the meditations of my heart, be acceptable to you, my Rock and my Redeemer.

–based on Psalm 19:15

3.      ViduiConfession on Behalf of the Loved One 

Adonai, God of our ancestors, all is now in Your hands.
Forgive and release any hurts or wrongdoings 
done consciously or unconsciously.
Lift up all ______’s worries and fears. 
Wash them away.
Let goodness flow over {him/her/them} and surround {him/her/them} now.
Help {him/her/them} as {he/she/they} readies/y for {his/her/their} next passage.
May {his/her/their} worries for us be eased. 
Let {him/her/them} know You will walk alongside, and be present for us, for {his/her/their} soul is entwined with ours. 
As {he/she/they} comes close to You, bathe {him/her/them} in Your light.
Love {him/her/them} 
and carry {him/her/them}.
Shelter {him/her/them} under Your wings.
Into Your hand we trust {his/her/their} soul. 
Gently, lovingly, tend {him/her/them} now.

By Rabbi Vicki Hollander, printed in L’chol Z’man V’eit, © 2015 CCAR Press, Mourning, p. 6

4. The Priestly Blessing

[Masculine:] 

.יְבָרֶכְךָ יְהוָה וְיִֹשְמְרֶךָ
.יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ
.יִשָֹּא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵֹם לְךָ שָׁלוֹם

Y’varech’cha Adonai v’yishm’recha.
Ya-eir Adonai panav eilecha vichuneka.
Yisa Adonai panav eilecha v’yasem l’cha shalom.

[Feminine:]

.יְבָרְכֵךְ יְהוָה וְיִשְׁמְרֵךְ
.יָאֵר יְהוָה פָּנָיו אֵלַיִךְ וִיחֻוּנֵךְ
.יִשָֹּא יְהוָה פָּנָיו אֵלַיִךְ וְיָשֵֹם לָךְ שָׁלוֹם

Y’var’cheich Adonai v’yishm’reich.
Ya-eir Adonai panav elayich vichuneich.
Yisa Adonai panav elayich v’yasem lach shalom.

[Plural:]

.יְבָרֶכְכֶן/ם יְהוָה וְיִֹשְמָרְכֶן/ם
.יָאֵר יְהוָה פָּנָיו אֲלֵיכֶן/ם וִיחֻנְכֶן/ם
.יִשָֹּא יְהוָה פָּנָיו אֲלֵיכֶן/ם וְיָשֵֹם לָכֶן/ם שָׁלוֹם

Y’varech’chen/m Adonai v’yishmarchen/m.
Ya-eir Adonai panav aleichen/m vichun’chen/m.
Yisa Adonai panav aleichen/m v’yasem l’chen/m shalom.

Adonai blesses you and watches over you.
Adonai’s Presence shines upon you andsheds grace all around you.
Adonai garbs you in light and bestows peace upon you.

–Numbers 6:24–26 

5. Calling upon God

!שְׁמַע ,יִשְׂרָאֵל, יְיְ אֱלֹהֵינוּ, יְיְ אֶחָד

Sh’ma, Yisrael, Adonai Eloheinu, Adonai Echad! 

Hear, O Israel, Adonai is our God, Adonai is One!

.בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Baruch shem k’vod malchuto l’olam va-ed.

Blessed is God’s name whose glorious dominion is forever and ever.

. יְיְ הוּא הָאֱלֹהִים

Adonai hu HaElohim. 

Adonai is God. 

6.      Final Verses

In God’s hand I entrust my spirit, when I sleep and when I am awake. As long as my soul is with my body, the Eternal is with me, I shall not fear.

Lech/L’chi/L’chu l’Shalom.

Go in peace.

(The flames are extinguished.)

By Rabbi Sara Rich and Rabbi Ilene Haigh, 2020


Rabbi Sara Rich, NY’11, is the Executive Director of Hillel of Buffalo.
Rabbi Ilene Haigh, NY’12, is the rabbi at the Woodstock Area Jewish Community/ Congregation Shir Shalom, in Woodstock, Vermont.

Categories
Prayer

A Prayer for the Frustrated and Disappointed

As a result of the the COVID-19 pandemic, many of us have faced or are facing the reality of long-awaited celebrations and gatherings suddenly canceled or postponed—b’nei mitzvah, weddings, holidays, even Shabbat services. Rabbi Daniel A. Weiner shares a poem he wrote to offer some perspective and hope to help us manage the sense of disappointment, frustration, and loss that we face when our much-anticipated in-person gatherings turn virtual.


Light of Hope, Lens of Vision
You made us eager and excited,
Setting our hearts on celebrations and pride
In milestones reached and challenges overcome.

Yet you forged us for loss,
For grief, for anger and for the pain
Of what could have-been.

Does One depend on the Other,
To make meaning, to focus view,
To feel blessed rather than cursed,
Contented over wanting?

Are we to nurture a seedling
Of character, or humility,
To better sense our place,
Or privilege, or fortune
In merely being?

Or is this just the way things are,
As we fix our needs and desires,
Our dreams and our faith,
Upon a world and life
That rises to meet us,
Or simply drifts away.

And so, we find You,
Not in the futile plaint,
But in the length of road;
Not in the absence or void,
But in the space, newly found;
Sparks from the silence,
Stoked into resilience.

Blessed Are You, The Holy One of Hope,
Who holds out the horizon,
And turns us into
Another day.


Rabbi Daniel A. Weiner is the senior rabbi of Temple De Hirsch Sinai in Seattle and Bellevue, Washington. He enjoys spending time with his family, enjoying the majestic climes of the Pacific Northwest.

Categories
Healing Holiday member support mental health News Passover Pesach Prayer Rabbis spirituality

The World as It Is: Passover 5780

The World as It Is: [1]: Coronavirus has forced me, like many people, to change my exercise routines. Instead of a half hour on the elliptical, I’m taking hour-long walks in the neighborhood. Sad as I was to give up the gym, I’m finding great pleasure in the walks. I have always loved springtime, and there’s the most magnificent quartet of large hydrangea trees, all fully in bloom, along my route. Often, I find myself struggling to reconcile the visible natural world, so pointedly alive this time of year, with the invisible natural world, so toxic to our lives now.

The very best moment of any of these daily walks came last week. My walk takes me past several congregants’ homes, but I hadn’t run into any until the day that my path crossed with a congregant, around my age, and his aging father, who has rather advanced dementia. He’s moving slowly, using a walker. Nevertheless, father and son were walking to the end of the street to have a look at the magnificent tulips in bloom at the corner.

In this most difficult moment in America, and in the personal life of their family, father and son together created a beautiful moment. 

Judaism offers blessings for everything. One that may be unfamiliar is the blessing for seeing something particularly stunning in nature, be that a uniquely handsome person or a magnificent landscape. The words of that blessing, though, don’t express that purpose as obviously as they might: Baruch Atah, Adonai, Eloheinu Melech ha-olam, shekacha lo b’olamo, “Blessed are You, Adonai our God, for this is how it is in the world.”

While the blessing is intended to recognize beauty, its words suggest acceptance. We praise God for making the world as it is—with the bitter and the sweet, the devastating pandemic and the unwelcome opportunity for personal growth, the debilitating illness and the drive to continue appreciating life, the loss of life-sustaining employment and the personal reinvention that may emerge. The horrors of dementia and the beauty of the tulips.

Passover asks us to do exactly that.

Matzah is known to most of us as “the bread of freedom.” Yes, it’s true: Torah tells us that our ancestors had no time to let the bread rise as they were escaping Egyptian bondage [2]. Paradoxically, though, matzah is also “the bread of affliction, the poor bread, which our ancestors ate in the land of Egypt [3]. After all, slaves aren’t given time for the luxury of giving their bread the time to rise.

When I ask people, “What does the matzah represent,” the answer is almost always the same: I hear the story about leaving Egypt in haste. I almost never hear the quotation we read each year at Seder, “the poor bread.” Perhaps that’s because we wish to accentuate the positive. I wonder, though, if it’s a reluctance to accept the world as it is, warts and all.

The Seder ritual is full of such symbols. We eat the bitter herb together with the sweet charoset, reminding us that one must taste the bitterness of bondage before finding sweetness in liberation. We behold a roasted egg, symbol of the Jerusalem Temple, burned to the ground with a fire so hot that even its stones walls exploded. The Temple in ruins is Judaism’s symbol for the reality that we live in an imperfect, unredeemed world. The world as it is, as God created it, is filled with poverty and injustice—even slavery, with human beings trafficked like commodities for free labor or worse, for unwilling prostitution. And God knows, this unredeemed world today includes a devastating pandemic and the hardships of mass unemployment that accompany it.

Our Seder also invites us to open the door to Elijah—that is, to the prospect of redemption, of a better world to come. A custom that many of us have adopted is not to fill Elijah’s cup in advance, but to ask every participant at the Seder to fill that cup, symbolizing our collective responsibility to bring redemption. This year, we’ll have to do that in much smaller groups or even virtually, but the symbolism remains powerful. We can make the world better, even in this difficult time.

We are livestreaming worship services from the homes of clergy and volunteers. Yes, we miss being together—and even the inspiration of bringing our Sanctuary into our homes, which we have enjoyed in the last few weeks. More importantly, though, we will better protect ourselves from the virus and model the most important step that everybody can take to stay well: Stay home.

Some of us can volunteer in ways that lighten the burden for others. I’m grateful to be part of an effort by the congregation I serve, our city, and the Clinton Foundation, to feed families in need during this crisis.

I do not know why this world is as it is, with all its beauty and splendor, with all its cruelty and devastation. I do know that we must all do our part to enhance the service and caring, to soften the meanness and suffering. And even during these most difficult days and weeks that will stretch into months and perhaps even years, let us praise God for creating the world as it is.

Amen.


[1] I am grateful to Alan Goodis, whose song, Shekacha lo ba-olamo, inspired this reflection.
[2] Exodus 12:39
[3] The Passover Haggadah


Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A member of the CCAR Board, he is the editor of  The Mussar Torah Commentary, CCAR Press, 2020.

Categories
Holiday Passover Pesach Prayer

A Passover Like No Other

Last year we ended our Seders with “Next year in Jerusalem,” imagining a new year filled with hopes and dreams realized, parting ways with visions of a whole new kind of gathering.

Now, here we are, a whole new gathering for sure, but one none of us could have imagined. Instead of the sounds of bride and groom singing in the streets of Jerusalem, we are reminded of Lamentations: Lonely are the streets.

We will gather electronically and spiritually, even if not physically. We will return to the beginnings of our peoplehood to nurture hopes for brighter and healthier tomorrows.

Passover during a pandemic places parents and children apart and together, connected and distant all at once.

Still, look around, look at the screen and see the smiles, look outside and see the season’s new growth, sense the hope so central to Passover and to us as Jews.

Still, take a breath, take in the beauty of the Seder table, no matter the particulars. See the people coming together to retell a tale, finding our own voices in our shared inheritance.

Still, listen to the voices, some near and some far, some with us physically, some on screen, some in spirit. Hear the voices urging us on, helping us to see beyond today to a brighter tomorrow.

Pesach presents an intersection in time for all of us. Our old ways and our new, our enslavements and our freedom, our history and our future.

We are reminded of the intersections of our people—with Egypt, Rome, and so many more. Each presented both possibility and potential problems.

This Passover, as we join in new ways, remind us of our perch at history’s intersections. Will we go back or move forward? Will we survey the land and learn from all that is arrayed before us, or charge ahead into an unknown?

Tonight, the voices of our past join with us. Listen close and you will hear the whispers: We Jews believe in hope. We Jews believe in possibility. We Jews pursue freedom for all. This year we are enslaved. Next year, we pray, may we be free!


Rabbi Daniel Fellman is the rabbi of Temple Concord in Syracuse, New York. 

Categories
Prayer

A Prayer for a Person Isolated from a Loved One Due to Coronavirus

Rabbi Marci Bloch shares a prayer she wrote for anyone who cannot physically be with a loved one who is sick. May they be blessed with a renewal of body and spirit.



Hold me God…hold me now.
I am afraid.
My (husband/ wife/ sister /brother /child /mother /father /loved one) is alone, and my heart is breaking.
I want so bad to hold his/ her /their hand and comfort him /her /them—
but I can’t.
Help me to know that even though I am not physically there with him/ her/them….
I am very much there.

Give me hope, oh God.
Help me to put all my trust in his/her/ their doctors and his/ her/their medical staff to make the right decisions.
Fill my loved one’s lungs with air and restore him/her to life.
Protect him/ her/ them, watch over him/ her /them, heal him /her /them.

Give me strength, oh God in this hour of darkness to know you are there holding me.
Amen.


Rabbi Marci Bloch is the rabbi at Temple Beth Orr in Coral Springs, Florida.

Categories
Prayer

Psalm 94:19: Soothe the Soul

Psalm 94:19 is traditionally read on Wednesdays. Whichever day you find yourself reading this in this challenging time, may it bring you comfort.


בְּרֹ֣ב שַׂרְעַפַּ֣י בְּקִרְבִּ֑י תַּ֝נְחוּמֶ֗יךָ יְֽשַׁעַשְׁע֥וּ נַפְשִֽׁי׃
When disquieting thoughts rage inside me, Your comforting brings me joy.

I need, we need, our world needs this psalm,
this verse, on this Wednesday morning [1], on any day.
“When I am tangled within, unsettled,
You comfort me, you soothe my soul.” [2]


שַׂרְעַפַּ֣י sar-ah-pie.
A unique word in the Bible, a favorite of the troubled Job. [3]
Perhaps a portmanteau of two words next to each other in the dictionary.
Sar-ah-pie is like saraf, with the letters sin, resh and peh—to burn.
My angst, my concerns burn within me, threaten to consume me like a fire.
Sar-ah-pie is like s’ra-ah, with the letters sin, resh and ayin extend or stretch.
My worries expand,
spreading out like flames fueled with dry timber until they rage,
filling my head, my heart, with fear and dread,
in the dark of the night and as the day dawns.
Tangled in the sheets and in my mind,
I wake. I rise.
I am unbalanced, again, like the world just yesterday. [4]

תַּ֝נְחוּמֶ֗יךָ Ta-n’chum-echah.
Buried within prefix and suffix, nun, chet and mem, nechum, Comfort.
You, God, You comfort me—
like a Parent can sooth a child after a nightmare,
like a Teacher can nourish a mind,
like a listening Friend can calm a raging one,
like a Leader can steady a country or community,
like a Shepherd can shelter the flock,
like a Rock can give shade a stifling day,
like a deep Breath can slow a pounding heart.

And finally, a Hebrew tongue twister,
worth practice, memorization, repetition.
Hold it in the mouth, release it from the lips,
know it, in the heart, by heart.
Two words:
three shins, two silent ayins, a yod at the beginning and at the end.
It’s onomatopoeia: Shshshsh…

נַפְשִֽׁי Y’sha-a-sh’u nafshi.
You, God, You soothe, You soothe my soul.
Gentle, calm, intimate.
This isn’t about the whole world,
it’s about my world, my essence, my breath.
I, the parent, the friend, the student, the leader,
a shepherd, a rock,
tangled,
I am comforted by my Breath Within.
Each breath exhaled, like wind scattering clouds,
releases a bit of pain, some worry, a flash of anger,
cools the raging fires of fear,
opens space for hope, and joy and gratitude.
These words, this Breath, soothes souls.


[1] Psalm 94 is the psalm identified in Jewish tradition to be read every Wednesday.
[2] Thanks to my student and teacher Tammy Cancela for this thoughtful insight on being “tangled”.
[3] This word appears only here and in Psalm 139:13. The BDB dictionary associates it with the root letters sin, ayin pay as in Job 4:23 and 20:2.
[4] From the Psalm read on Tuesdays: “They do not know, they do not understand, in deep darkness they stumble to and fro—all the foundations of the earth are tottering.” (Psalm 82:5)

Rabbi Debra J. Robbins is a rabbi at Temple Emanu-El in Dallas, Texas and author of the recently published book, Opening Your Heart with Psalm 27: A Spiritual Practice for the Jewish New Year, published by CCAR Press 2019, also available as an ebook.