When the ancient Rabbis want to etch something in memory and make it part of regular practice and belief, they stick it in the siddur. I cannot specific cite a source for this pronouncement, which I included in a recent dvar torah — although Berakhot, the Babylonian Talmud’s Tractate on Blessing, is one source that […]
Introduction: Every bullet leaves pain in circles rippling outward, like the diameter of the bomb the Israeli poet Yehuda Amichai once described. Amichai’s bomb extends from 30 centimeters to the immediate range of dead and wounded, out to a solitary mourner “far across the sea,” finally encompassing “the entire world in the circle.” (Chana Bloch’s […]
“With social media, people were no longer talking. The [contemporary storytelling] movement really began because people missed people. That’s what storytelling does: It connects people.” So Syd Lieberman told Sam Payne of “The Apple Seed” radio program some time back. After news this week of Syd Lieberman’s passing, the Apple Seed today re-broadcast the conversation […]
UPDATED 7/27 : See clarification on Aramaic and names of God below. Also see post-Siddur Study “More on Kaddish” resources and notes.
Is Kaddish — in its various forms — “prayer,” as in some combination of praise, request and/or submission to God? Or is it a recitation, more like the Shema? Is it a mystical device? Or punctuation, signaling a tone-shift in prayer services? None or all of the above? And where does “praying for the dead” figure? Explore.
Has this prayer, recited so often in Jewish services, become such a fixture that you no longer process its meaning? Were you, perhaps, taught to recite the ancient language without understanding the Aramaic words? Some creative translations and alternative readings can help break through the kaddish-trance.
Temple Micah’s lay-led Siddur Study group will be exploring the questions above and others on July 26. Materials are here to whet the appetite and for those who cannot join us in person. No background in Hebrew or prayer is needed. No preparation required. All are welcome.
(Meetings generally begin roughly half an hour after morning services end, i.e., sometime between noon and 12:30 p.m. in the summertime.)
Join Siddur Study at Temple Micah in person, July 26.
If you’re not in our physical neighborhood,
join us virtually by posting comments or questions here.
What does it mean to open the Ark?
In my experience the Torah service exhibits more diversity than any other part of a Jewish service. Reading length varies across denominations. General approach ranges from informal circles embracing Torah to formal, long-standing choreography. And the Torah service is one spot where women’s absence on the bima, in congregations without egalitarian practice, is the most obvious. Moreover, it is one of the few moments where division of Jews into Kohen, Levite, and Yisrael is still obvious in Orthodox and Conservative congregations (where a kohen [priest] is called to the first aliyah [“going up” Torah honor] and a Levite to the second).
How much is shared across this variety? And what do the variations mean? — Are they matters of custom, preference, and leadership style, or theology? Which one(s) work for you and why?
The Torah service is not the only point when the Ark is open. But the beginning of the Torah service presents a prominent opportunity to contemplate what it means to us, individually and communally, to open the Ark… to approach Torah and have Torah brought into our midst.
Here is a prayer of my own, based on words commonly recited as the Ark is opened. Below that are links to the prayers that inspired mine — B’rich Shmei and Anim Zmirot — and more thoughts on opening the Ark.
What is your prayer for approaching the Torah?
To what are you opening?
“How hard did the first person have to struggle to toil before he could eat a piece of bread: he seeded, plowed, reaped…But I arise in the morning and find all these foods ready for me….How hard did Adam toil before he could put on a garment…How many skilled craftsmen are industrious and rise early to their work. And I arise in the morning and all these things are ready before me.” (Y. Berakhot 9:2)
This musing, part of a longer teaching on gratitude, is found in the Jerusalem Talmud (AKA “Yerushalmi” or “Palestinian Talmud”). It is attributed to ben Zoma. Judith Abrams explains that ben Zoma “had the ability to look at the tiniest of details and learn great things from them.”
Ben Zoma is one of the four who (later, presumably) entered Pardes, the one who “looked” and went mad as a result. It is, in fact, a fine detail that sends him over the edge. In the passage above, however, awareness of details seem to contribute to what Abrams calls “an elevated state of awareness of all the gifts one has while one has them, almost as if he sees everything through a microscope.”
— from The Other Talmud: The Yerushalmi: Unlocking the Secrets of The Talmud of Israel for Judaism Today by Rabbi Judith Z. Abrams (Woodstock, VT: Jewish Lights, 2012)
Note: The same story appears in the Babylonia Talmud, Berakhot 58a.