Categories
Books High Holy Days Machzor Mishkan haNefesh

What Should a Prayer Book Look Like?

I grew up using a Holy Day prayer book called The Union Prayer Book II, Revised Edition. It was small, black, and either dull or appropriately understated in appearance, depending on your perspective. Even its name was remarkably prosaic. It didn’t tell you that it was a High Holy Day prayer book, only that it was the other prayer book, the UPB I being the edition for Shabbat.

If it’s what you grow up with, it is what you think is right, the way things should be. The English was a bit flowery, there wasn’t a lot of Hebrew, and it included instructions to the congregation of when to stand and when to sit, like stage directions in a script.

Holding a new prayer book in your hands is a revelation. After years of reading out of the same book, it starts to feel like an old friend. We encounter the new prayer book and think, “Are prayer books supposed to/allowed to look like that?”

Prayer books are a snapshot of the Jewish community: its theology, its social dynamics, its aesthetics; each prayer book is a portrait of our people in a different place and time. None are the same, because we, as a people, are an evolving religious community.

Sometimes we forget that prayer books themselves were once an innovation. There were no prayer books before the Middle Ages. In the early rabbinic period, there was much greater fluidity and spontaneity in the language of prayer than we have today. Prayer books helped to freeze the language of prayer.

The printing press changed everything. Jews were among the best customers of these new printed books, and by the late Middle Ages, Jews everywhere could pray with a book in their hands.

Even today, it is the publisher who decides what goes into a prayer book, and what it should look like. Which brings us to the Central Conference of American Rabbis, the Reform movement, and the aesthetics of Mishkan Hanefesh.

The first thing you will notice is that Mishkan Hanefesh is not one prayer book, it is two. The Rosh Hashanah book has a gold cover, and the Yom Kippur book has a silver cover. I think the gold represents the theme of God’s sovereignty, which is reaffirmed on Rosh Hashanah, the birthday of the world. Silver suggests the white of Yom Kippur, the cleansing of sins, the purification of the soul.

Inside, the pages themselves are set off by colors. Traditional texts and translations appear on white pages, usually on the right side of a two-page spread. Grey pages (on the left side) offer alternative prayers, sometimes creative meditations on the theme of the traditional text, sometimes poetry that speaks to the theme, even “counter-texts” that speak for those who struggle with the traditional text.

Then there are the blue pages, meant for study and reflection. These pages, interspersed throughout the prayer book, invite the worshipper to take detours, to go deeper, to spend time in thought, not in recitation.

Of course, technological advances make all of this possible, but the application of publishing tools is done in a way to invite a more spiritual, and a more flexible experience both for the worshipper and for the worshipping community. No two congregations are likely to have identical experiences with Mishkan Hanefesh, and from year to year, we will find new riches in its pages.

Mishkan Hanefesh has done away with stage directions. Every congregation has its own customs, and the prayer book no longer tells us what to do. That can be unsettling, but also liberating. It empowers us to think about our ritual more consciously.

Finally, Mishkan Hanefesh just looks different. The Hebrew typeface is original, and was created expressly for this Machzor. It is elegant but not ornate; it rests easy on the eyes.

And, then, there is the art work. Yes, this prayer book has art! Clearly, representational art would be a distraction from the deeper themes of prayer. The art is abstract, suggestive, inspired by the prayers it accompanies, but not explicitly interpreting them. That is left up to us. The artist, Joel Shapiro, worked in the medium of woodcuts. You can see the grain of the wood, the rough edges of the cut, the simple primal shapes, all of which direct us back to a confrontation with our own raw self.

Welcome to Mishkan Hanefesh, your new sanctuary of the soul.

— 

Rabbi Larry Milder serves Congregation Beth Emek in Pleasanton, CA.
Categories
spirituality

How is Your Jewish Self?

Out of nowhere, in a Facebook message, she asked her father, who is more Jewish– you or Rabbi Kedar?

And so, in a Facebook message to me, he relayed the message, my daughter wants to know who is more Jewish, me or you.

I answered; we are not in a contest, no winner or loser. Just a journey toward expansiveness. I walk with you, I said to him. Let us consider together a few more questions. My guess is, I said, we are equally engaged in four of the five categories? He agreed.

And so now I ask you, how is your Jewish self?

Judaism is belonging: Do I claim Judaism as my past, my tradition, my heritage and my people? Do I cast my destiny with the Jewish people? Do Jewish rituals, customs matter to me? Am I part of a Jewish community? Do I participate in that community? Do I care? Do I belong?

Judaism is choice and consciousness: Am I a Jew by default or by intention? Is my Judaism white noise in the background until some event turns up the volume? Like High Holidays. Or my child’s Bar Mitzvah. Or when someone I love dies. Or an attack on Israel. When I am uncomfortable do I hide my Jewishness? Even at work? Am I satisfied with a seventh grade Jewish education? Or do I choose more?

Judaism is a perspective: Do I see the world through the lens of my Jewish sense of ethics? Is the Jewish story my story? Am I aware of being Jewish everyday? Is Judaism an integrated part of my life? When I see, watch the world and when I try to understand my life, do I have a Jewish filter? Sometimes? Ever?

Judaism is what I do: Do I pray? Bless? Study? Read? Give away my time and volunteer? Give away my money and help others? Do I give away my kindness, and heal? Do I have a sense of obligation to behave in a Jewish way? Do I feel the rhythm of the Jewish calendar? Does Jewish time enter into my time? Shabbat? Holidays?

Judaism is tending to the spirit: Am I aware of my spiritual life? Do I talk to God? Do I allow myself to struggle with my faith? Does my life have meaning? Do I have purpose? Do I sit quietly, settle down. Ever? Do I practice love?

I pose the questions, to me, to you. Everyday is an answer.

—

Rabbi Karyn Kedar is the senior rabbi at Congregation BJBE, in Deerfield, IL.

Categories
Rabbis Rabbis Organizing Rabbis Social Justice Torah

True Strength at America’s Journey for Justice

I know what strength is. Reflecting on marching in the NAACP’s America’s Journey for Justice, I witnessed true strength. Now back home in New Jersey returning from LaGrange, Georgia, my husband and I had joined the Central Conference of American Rabbis’ delegation of over 150 rabbis who are also representing the Union for Reform Judaism’s Religious Action Center. We are taking turns supporting this 40-day march to Washington, DC. I sit here nursing sore muscles, while marveling that we actually walked 15 miles, all in one day, in August, in the South. And we also carried a 20-pound Torah, recalling the iconic photograph taken in Arlington National Cemetery of Rabbi Maurice Eisendrath, President of then-Union of American Hebrew Congregations, now the Union for Reform Judaism, as he held a Torah scroll and marched next to the Rev. Dr. Martin Luther King. Yes, I feel strong for the physical feat, as I feel strong for engaging in action after I have felt so powerless watching tragic injustice after tragic injustice. I felt strong when I walked by Confederate flags, a pro-Confederate flag billboard, a Confederate monument, and scowling faces uttering rude comments. Yet, I felt proud that the majority of spectators, representing all races, were supportive or nicely inquisitive. They honked, waved, and leaned out of cars to ask about our unexpected parade, protected by the local police and state troopers. I smiled as mothers brought out their young African-American sons to see us walk by. Our leaders shouted that we were walking for them, so that they could get an education, stay out of jail, and have hope for justice.1mary

However, the true strength I witnessed was in the elders who led our march and carried the American flag. These men, beaten and brutalized so many decades ago, had marched with Dr. King during the original Freedom Marches. At their age and health condition, they deserve to sit or try some gentle exercise classes. Yet, they are dedicated to walking much of 18-22 miles a day for 40 days! Every night they will wrap blistered feet, sleep on uncomfortable cots and rise at 5 a.m. to walk with dignity. They are finding the physical strength to match their passion for justice. I also saw strength in a group of five women who joined the march, representing their local NAACP chapter. These five African-American grandmas showed up looking like they were ready to visit the shopping mall. Some did not even have sneakers or proper walking shoes. Instead, they wore their summer jewelry and sandals! They walked and sang uplifting church hymns in beautiful harmony. When our leaders announced that the last stretch would be walked at a pace double our normal stride, just as the heat index hit its peak at 120, these ladies dug in for the last miles with determination. Additionally, I witnessed strength in the young people, the next generation of NAACP professionals and volunteers, who have dedicated themselves to fighting injustice. Finally, I marveled at the strength of the woman, an African American community activist and organizer, who showed me the well-known photograph of herself at age 18 in 1996 throwing herself on a stranger suspected of being a white supremacist as an angry mob sought to attack him. She continues to have the strength to smile every day as she dedicates her life to bettering our nation.

During the walk, our shift of rabbis sang “Ozi v’zimrat yah, vay’hi li liy’shua. God is my strength and might; God will be my salvation. (Exodus 15:2)” I know I am blessed to have witnessed God’s strength working through so many amazing people. May the marchers continue to be endowed with strength to see the justice journey home.

—

Rabbi Mary L. Zamore is the editor of and a contributing author to The Sacred Table: Creating a Jewish Food Ethics.

This blog was originally posted on Huffington Post Religion. 

Categories
High Holy Days lifelong learning Mishkan haNefesh Rabbis

Welcoming Rabbi Victor Appell to CCAR

Like many, I have been exploring Mishkan HaNefesh. Opening up a new book is always an act filled with possibilities. If it is a work of fiction, I wonder if the plot line will take me out of my own life and if I will see myself in any of the characters. If I am reading non-fiction, I wonder how or if what I am reading will change the way I think about something. Opening the new machzor is a combination of both. Perhaps I am a character in this book and with any luck, I will be changed by my interaction with it.

In one of the introductory essays to the Rosh HaShanah volume, Dr. Laura Lieber writes, “Doorways are charged spaces. We know intuitively that the world on one side of a door is different from the world on the other side…Normally we give little thought to the doors and gates through which we pass, but the High Holy Days are different: we construct an “existential doorway” and linger there for ten days of reflection.”

During those days we may find the time to think about both the year that is ending and the year that is beginning.  Surely in the past year there have been high points and low points, opportunities seized and opportunities missed.  We look to the new year as one filled with promises and possibilities.  But we are wise enough to know that the possibilities are not endless.  We are well acquainted with the mantra that we must take care of ourselves before we can take care of others. The demands of our work and the obligations to our families require that we carefully budget our time and energy.

It is not an easy balancing act. Taking care of ourselves may mean that the laundry goes undone. Do we go to the gym or do we stay home in order to pay bills? Do we take some time for study or do we clean out our email inbox? Seeing it as black or white allows us to find the easy solution. We only do one of the options. And it is usually the option that benefits others more than it benefits us. But experience has shown us that we can actually do both. Even an hour can be divided in half. Moreover, doing something for ourselves often gives us the energy, whether physical, emotional or spiritual, to do even more. Just ask anyone who has exercised even a little. The benefits of greater energy or a clearer head last well beyond the minutes spent exercising.

In addition to making the time, planning is a key element in turning our best intentions into realities.  From setting an hour aside in our day for study to rearranging our schedules in order to attend an out-of-town conference, planning is essential.

As the new year is about to unfold, we again have the opportunity to consider, and plan, how study and professional development will add value to our lives and strengthen our leadership. Perhaps it will be a seminar on successful communications, taught by an expert in the field. Maybe it will be a series of webinars on building a Jewish mindfulness practice. Or a program designed specifically for rabbis of smaller congregations. As the role of the rabbi continues to change and the Jewish community continues to evolve, the CCAR is committed to providing you with the highest level of lifelong learning and professional development opportunities and experiences. The doorway of the new year is open, waiting for us to choose wisely from all that is there.

—

Rabbi Victor Appell is the new program manager at Central Conference of American Rabbis.

Categories
Books High Holy Days Machzor Mishkan haNefesh Prayer Reform Judaism Torah

How Do You Read This?: The Art in Mishkan HaNefesh

Rosh HaShanah frontispiece by Joel Shapiro.

One of the things I remember most distinctly from Freshman English in college was the question, “How do we read this?” Most often, it was applied to a text — a poem or a passage in a novel or essay. At times, however, the question was directed to a visual image. We would study a piece of art, or a photo from a newspaper, and “read” it. The professor was teaching us to be readers of signs, symbols, and visual imagery, pushing us to analyze the world around us and not just the written word. His goal was to enable us to become nimble critical thinkers, able to explore, probe, and question anything we confronted.

“What do we do with those pictures in the machzor?” is a question I’ve been asked about the art by Joel Shapiro that appears in Mishkan HaNefesh. This question brings me back to Freshman English.

Kol Nidre Shapiro
Art for Kol Nidre by Joel Shapiro

When we read a text, by necessity we bring ourselves to that text. Our reading, our understanding, is a meeting of our particular set of experiences and references, and those of the author. There is a midrash which teaches that the manna which sustained the Israelites while they wandered in the desert tasted different to each person. Just as each person tasted the manna differently, so too does each of us process and understand a text uniquely. Indeed, each time we read a text, we read it differently based on who we are in that moment.

So it is with reading art. More relevant that what the artist meant is what we see. Each of us will have our own understanding of an image. All the various elements that are in a piece of art become part of the language of that art-as-text. The colors, the white space, the border or lack thereof, the texture, the particularities of the wood grain, the density of the ink, the shapes – all of these form the language of each piece of art. And just as with any written text, there is no one right interpretation.

Art is a language – each image creates a new world, a singular and uninhibited space for experience and interaction. Abstract art, like that of Joel Shapiro, may at first glance seem hard to read. It may seem like a completely unfamiliar and incomprehensible foreign language. But the question we must ask is not, “what does it mean,” but rather “what can it mean?”

How do you read the art in Mishkan HaNefesh? Reading art is like reading poetry, only with visual language rather than verbal. Look at the image. What does it evoke? What sense does it tug at in you? Rather than trying to understand what it means, try to read it, that is, try to experience it. Does it feel full or empty? Does is evoke a sense of hope, or sadness, a sense of communality, or a sense of being alone? Does it feel tortured, or twisted? Does it make you think about fear, or courage, or buoyancy? Is there a sense of rootedness or eternality? Does it reach out joyfully into the future or does it feel tentative or grasping? Is it turned back on itself, or does it seem open and inviting? Does it feel like an opening into a new beginning, or perhaps a closing off from the past? Does it feel uncomfortably raw, or breathtakingly beautiful, or both?  Is it sure of itself or perplexing? And then ask, how can these these images be visual translations of the overarching themes of the high holy days? How do these images convey awe? T’shuvah? Forgiveness? Redemption? Chesbon nefesh? Majesty?

Image for Yizkor by Joel Shapiro.
Image for Yizkor by Joel Shapiro.

Start by simply letting yourself read the art. Let yourself experience it. Move beyond the discomfort of not knowing what to do with it, and just look it. Read what the editors of Mishkan HaNefesh thought about the art, and read what Joel Shapiro himself has to say about it,but remember that the artist’s intent is only one part of the experience. What you bring to it is also part of what it “means.” Our prayerbook is full of metaphors and imagery that don’t necessarily make rationale sense, but nonetheless move us and connect us with the divine and with the big questions of life and eternity. Think of the art as visual metaphors that helps move and connect us through a different modality.

Our tradition teaches that the Torah was a combination of black fire and white fire.  The Talmud even discusses the importance of the white space around the black letters, considering the white to be another, albeit hidden, kind of Torah text (Menachot 29a). Both texts are critical to the whole, and elicit different ways of reading.  The art then is like the white space around the written text – it is an invitation to experience the metaphors and imagery of the high holy days using a different kind of language, a different kind of metaphor, perhaps even a different part of our soul.

There is no right way or wrong way to read the art in Mishkan HaNefesh. Just like the beautiful poetry in the machzor, or the challenging sublinear commentary, it is there to enhance our experience of the high holy days.  The art gives us another language with which to engage with the big ideas of these Days of Awe. It may not be a language you’re familiar or comfortable with, but that’s all it is, another language, another way of reading.

Rabbi Hara Person is the Publisher of CCAR Press and the Executive Editor of Mishkan HaNefesh. Before attending rabbinic school at HUC-JIR, she received an MA in Fine Arts from NYU/International Center of Photography. 

Categories
Rabbis Organizing Rabbis Social Justice Torah

Taking Torah on the Road

Do you remember holding a Torah scroll? Its sudden weight in your arms and soul, the joy of connecting through the generations to Sinai in an instant. When was that moment? Was it being called to the Torah for the first time as Bat or Bar Mitzvah, accepting a Shabbat or High Holy Day honor, or passing the scroll to a child or grandchild? In almost all of these memories, likely that the place of that moment is in the sanctuary.

The contrast between holding a Torah in synagogue and holding a Torah anywhere else but a synagogue is what struck me the most when I held the Torah scroll on Friday, August 7. Along with twenty others, I was on Route US-29 walking for nineteen miles with the NAACP’s America’s Journey for Justice from Opelika, Alabama to West Point, Georgia, flanked by six Alabama State Police. The Torah had come down the mountain. I held the Torah tight, embracing its teachings, its symbolic presence, my personal memories of holding Torah when I was ordained a rabbi and when I handed the scroll to my son and then daughter as they became Bar and Bat Mitzvah, and my vision of the iconic photo in Arlington National Cemetery of the Torah in the arms of Rabbi Maurice Eisendrath, President of then-Union of American Hebrew Congregations, now the Union for Reform Judaism, as he marched next to the Rev. Dr. Martin Luther King.

The Torah in my arms came from Chicago Sinai Congregation because of the leadership of Rabbi Seth Limmer, who invited his congregation to lend a Torah scroll to make the entire 860 mile journey over forty days from Selma, AL to Washington, D.C. A waterproof backpack with Torah messages written on it and a banner from the Religious Action Center was at the ready if there was any threat of rain. Over 150 rabbis have volunteered escort the scroll, taking daily shifts during the entire journey.

Mirroring the forty days Moses stood on Sinai receiving the message of Torah, we will march about forty days bringing the values, teachings and relevance of Torah to the streets of America. On Friday, August 7, I was joined by Rabbi Peter Stein, from Rochester, NY. Several other fellow marchers enjoyed taking the scroll for a mile or so. Many were not Jewish but felt – as they called it – the inspiration of carrying God’s word.

For those watching us march, on their porches, in stopped cars, once in a while lining the roads, there were only two visible symbols: the American flag and the Torah scroll. That was all: six police cars, about 20 marchers, and two symbols. What could they be thinking? News reports prepared the remote townships about the march. We would sing our songs and shout our chants for justice. Still our march took many by surprise. I am sure that this was the first Torah scroll many had ever seen. I wanted to stop to explain, but we had our marching orders. We did not stop from 8 am to 4 pm that day; the Torah did not rest; our message was on the move. For those who knew even a little, the symbol of the Torah demanded a response: we have Jewish values that are synonymous with Christian values and Muslim values and many other peoples’ values and most importantly with American values: we cannot stand idly by when our neighbors are in need.

W.E.B. Du Bois said, “The battle we wage is not for ourselves alone but for all true Americans.” Over those many miles, my feet though weary felt lightened by the embrace of Torah. Etz Chayim Hi – The Torah truly is a Tree of Life, and all who hold it tight will find happiness (Prov. 3:18). I will never hold the Torah scroll the same way.

—

Rabbi Adam Stock Spilker has served Mount Zion Temple in St. Paul, Minnesota for eighteen years.  

This blog was originally posted on the RAC’s blog.

 

Categories
Rabbis Organizing Rabbis Social Justice Torah

Tora(h) is Her Nickname

I traveled to Montgomery, Alabama fifty years after the Rev. Dr. Martin Luther King, Jr. led marchers to that city from Selma, sixty years after Rosa Parks refused to sit in the back of a bus there, and two days after America’s Journey for Justice began. As I explained to my congregation before I left, after too many needless deaths of African-Americans over the past year, participating in the march felt like the most powerful way I could stand up for the Jewish teaching that every human being is created b’tzelem Elohim, in the image of God (Gen. 1:27).  So I set out for Montgomery, together with two members of my congregation, to march and most proudly, to carry the Torah along the route.

My connecting flight to Montgomery was on a small plane, the kind only big enough for one flight attendant.  The flight attendant was a young African-American woman.  “Welcome aboard,” she greeted us before take-off, “my name is Torah.”

Coincidence? That’s one way of describing it.

I had to know more about her name, so after the plane had landed, I told her a little bit about the Jewish meaning of Torah, and why I was coming to Alabama. She corrected me on the spelling – it’s actually Tora – and she told me it was her nickname.

Standing face to face with her, I thought of a legend about the early Chassidic master, the Maggid of Mezrich, who used to tell his students: Don’t just talk about the Torah. Be Torah.

And here she was.

It was a good reminder that the most sacred aspect of my journey would be listening to other people’s Torah.  Fundamentally, it’s not about issues, politics or policy; it’s about people. I came to the march, first and foremost, because I have plenty to learn about other people’s experiences with injustice in our society.  Just as importantly, I have plenty to learn from other people’s insights into how we can overcome it together.  The march seemed like an incredible opportunity to learn from other people who are busy being Torah.

So who was the Torah I learned while marching? I met Alabama churchgoers, New York union workers, college student activists, people who lived through the civil rights struggles of fifty years ago, and their grandchildren in tow, many wearing t-shirts with pictures of Dr. King.

I listened as one young organizer addressed the room, taking for granted the fact that everybody there knew someone who had been killed by a police officer, and most people nodded in agreement.

I chatted with one of the Alabama State Troopers who protected our group all day, in poignant contrast to the march of 1965, and who told me it was an honor that he held the Torah scroll for a few moments.

I commiserated about the heat with a woman who told me she had been searching for a job for so long, so long.

I sat on the bus with a retired minister and firefighter who had been beaten walking across the Edmund Pettus Bridge with Dr. King, who described his childhood dread of the Ku Klux Klan, and the promotions he knew he had been passed over for at the firehouse because of his race, who explained to me why he felt so uplifted organizing this march, and why he was so confident about the power of the next generation to fight for a better world.

Rabbi Leib ben Sarah elaborates on the principle associated with the Maggid:  “A person should see to it that all her actions are a Torah, and that she herself becomes so entirely a Torah that one can learn from her actions and her motions and her motionless clinging to God.”*

I don’t know too many people who can claim to live up to that challenge all the time, but marching in Montgomery seemed like an important step in trying to meet it a little more fully. Like the other 150 Reform rabbis who signed up to participate in the march, I feel honored to have been able to participate in such a historic and sacred event, and privileged to have had the chance to jump on a plane to practice what I preach.

By carrying the Torah, I learned so much Torah; by learning so much Torah, I have seen again just how much this world needs us to be Torah.

*Martin Buber, Tales of the Hasidim. I adjusted the language for gender in honor of Tora.

—

Rabbi Beth Kalisch lives in Philadelphia and serves as the spiritual leader of Beth David Reform Congregation in Gladwyne, PA.  

A version of this blog originally appeared on Rabbi Kalisch’s blog and the RAC’s blog.

 

 

Categories
Books Technology

Beta Testing Mishkan T’filah for Youth eBook with Sci-Tech Campers

I was completely geeking out!! There’s not much better for this rabbi than seeing young Jews who are passionate about their Judaism as well as technology. Getting to Beta Test the new Mishkan T’filah for Youth enhanced eBook with campers at the URJ Sci-Tech camp was more than I could have hoped for!

It was the peanut butter of Jewish life, and the chocolate of technology, coming together to create a most delicious experience.

And the verdict? They loved it!! (And they even found a few things that we need to work on.)  They had so many great questions and suggestions that the hour-long session flew by.

One of the main foci of the conversation was around apps vs. ebooks.  Each has pros and cons, and we must evaluate our goals and options when making a decision.  Here’s a great example:

One camper had the idea that when you open the digital siddur, it should automatically know what service you want based on the date and time.  This is definitely possible, and would be very cool, MTY-ebook-screenshot-2I explained, but to be able to have this feature it would have to be an app, rather than an eBook.  The challenge with custom apps, I continued, is that every feature we want to add, requires more resources and time. So, naturally we have to make choices based on priorities.  Would we rather auto-select the service (when we can easily select it ourselves) or have bookmarking & note-taking?  Conversely, if it’s an ebook, there are basic features of eReaders (like bookmarks & note-taking) that Apple, Kindle & Google already develop for their apps.

We also discussed that there are two basic ways of using the Mishkan T’filah for Youth eBook (or app):

  1. In community services, along side the print version (aka “pBook”) and/or the Visual T’filah
  2. For personal study and/or private prayer.

MTY-ebook-beta-testers2Features like hearing the prayer read or sung while words are highlighted are clearly meant for someone on their own. On the other hand, could a non-musical service leader use the audio to help lead the singing? Would we feel comfortable singing along with the beautiful audio recordings on an iPad, rather than a live human?

Also, there are things like page numbers in an eBook or app, which are a bit anachronistic, but are important for “syncing” with others using the pBooks, and/or Visual T’filah.  It helps everyone be on the same “page” even if it’s a digital page or screen.

We discussed whether or not there should there be games in the siddur.  Would it be okay during services for a kid to play a game which involved the words, meaning, and/or themes of that prayer?

One camper (surprisingly?) pointed out that sometimes technology can distract us from a moment or pull us away from the community.  While anyone can daydream in services without an iPad, it might be a bit more tempting and distracting with an iPad in front of you.  As if on cue, at that moment, I looked over and noticed that one of the campers had stopped looking through the siddur and started surfing around online…

Another camper noted that it’s possible on the iPad to lock it to only one app.  And I said that it’s a really helpful feature, and that these kids would probably be the ones to figure out how to hack it.

Our conversation also attempted to look into the future and how we might use technology to enhance Jewish life and prayer.  I asked if they could imagine a future where members of a family all joined together for Shabbat dinner at home, and then went off and participated in their own services via virtual reality goggles.  The mother could participate in a yoga and meditation service in a pristine white room, while the father could join a traditional minyan at the Western wall.  One child could meet up virtually with his friends for a camp service, while the other could see cartoon avatars leading the songs and prayers in their kids service.  Who knows?!

In the meantime, we need to focus on those things that are possible, like finishing up the beta testing for the Mishkan T’filah for Youth eBook, so we can offer it for sale in the big eBookstores: Apple iBooks, Amazon Kindle, and Google Play Books.  Stay tuned!

At the end of our great session together, I concluded:  “Your generation will really be the ones that shape Jewish life in the future and how we utilize the benefits of technology.   No pressure. (But pressure.)  It is our job now to try to get our sacred texts into a format that is most accessible and flexible for your needs, and to pass on our passion for Jewish learning, life, and community.  And you will take these tools and fashion a bright future for all of the Jewish people.”

—

Rabbi Dan Medwin is the Publishing Technology Manager at the Central Conference of American Rabbis.

Categories
Rabbis Organizing Rabbis Social Justice

Welcoming Shabbat – A Model for Justice

Four hundred years ago, the mystics of Tzfat began walking out into the fields to greet Shabbat (many of us reenact this by standing for the last verse of L’cha Dodi). Contemporaries scoffed: Shabbat comes to you, wherever you are! But these creative leaders understood that sitting and waiting is fundamentally different than striving and embracing. Like so many things in our lives, taking an active role in creating Shabbat makes it a more powerful experience.

A few short weeks ago, America’s Journey for Justice was announced. An 860-mile trek from Selma to Washington, highlighting that “Our Lives, Our Votes, Our Jobs, and Our Schools Matter.” Some scoffed: Why go all the way to Georgia or South Carolina? Others are working on it, justice will come! Perhaps. But we are more likely to create a just society when we take an active role in creating it. So I went.

It was incredibly meaningful to carry a Torah through the heat of Alabama, surrounded by friends and strangers united by common purpose. Highly symbolic, I hope this march serves as a reminder that we have the capacity to walk out from our homes, our synagogues, and our communities – into the fields of poverty, illiteracy, and hopelessness. To forcefully meet challenges, rather than waiting for them to be solved.

Whether reaching out to welcome Shabbat or reaching out to embrace justice, I pray that we will be successful in our goals and fulfilled by our participation.

—

Rabbi Mark Miller is the rabbi at Temple Beth El in Bloomfield Hills, MI.

This blog was originally posted on the RAC’s blog.

 

Categories
Rabbis Organizing Rabbis Social Justice

At the Start of the Journey

The Central Conference of American Rabbis is partnering with the Religious Action Center, the NAACP and other African American civil rights groups to call attention to the systemic racism in our society.  America’s Journey for Justice is focusing on restoring the Voting Act, jobs and education, the scourge of mass incarceration, police brutality and equality and liberty for all Americans.  I was profoundly moved by my participation and that of my colleagues on the first day. I was honored to hold the Torah scroll brought from Chicago Sinai by my colleague, Rabbi Seth Limmer.  Holding it in my arms as we crossed the Edmund Pettus Bridge of Bloody Sunday infamy brought a welling up of tears at the holy work of bringing full equality that still lies before us.

These are the words I shared at the rally that started the Journey for Justice.  I was honored to speak on behalf of our CCAR:

Good morning. I am here on our holiest day of the week, the Sabbath, representing the over 2,300 Reform Rabbis of the Central Conference of American Rabbis.  As President of the oldest and largest rabbinical organization in North America, we who have come to pray and walk alongside our brothers and sisters, and commit not only to talking the talk of justice and righteousness, but walking the walk. More than 150 rabbis from all over our country will join in this journey. We will be carrying with us a sacred scroll of the Torah, the Five Books of Moses, that inspires our Jewish commitment to justice and equality and liberty.

As Rabbis of the CCAR, we pledge this day to stand with and work with and learn from you; to renew the historic Jewish – African American relationships and coalition that once worked together with ease. This is a new beginning.

We, rabbis and the Reform Jewish Movement, pledge to work with you to end the culture of racism in our country. We pledge to work wholeheartedly to end mass incarceration in our country. We pledge to work tirelessly with you to give every child the education she deserves. We pledge to work to root out gun violence in every neighborhood, to fight for economic justice for every person, and to secure voting rights for every American citizens.

God of All, bless those who march today and for the next 40 days.  May our feet be swift, our dedication to Your ideals of Tzedek u’mishpat, righteousness and justice, be strong. And lift us on eagles wings as You once did for the Children of Israel; so that we can bring about the glorious day when all shall eat at the table of liberty and the true Promise of America.

—

Rabbi Denise L. Eger is the founding Rabbi of Congregation Kol Ami in West Hollywood, CA and the President of the Central Conference of American Rabbis.

This blog was originally posted on the RAC’s Blog.