Fitting In vs Standing Out

I think that one of the common experiences for most people going to a synagogue is that they really want to find a comfortable spot to settle in. It is interesting to observed that atmosphere of a shul is one that there are not so many opportunities to draw attention; having an aliyah is a way of being honored, giving a dvar Torah or announcements clearly sticks out, otherwise the main characters standing out and performing are the ones leading the service.

The Rambam, in his Mishne Torah Book of Service, explores the many features or defects that disqualify a kohen from serving in the Temple.  The list is long - from deformed limbs to drippy eyes to chronic depression.  Learning through this extensive list of (dis)qualifications I came to better understand the meta-goal of such restrictions. The performance of the Temple was to be perpetual and perfect and not defined by personality. Regardless of who was the kohen, they were to be dressed the same and gesture the same to transcend the individual to represent the community.

It is interesting to compare this approach to the shaliach tzibur, the prayer leader of today.  Occasionally the chazan might be too showy or choose a tune that is out of sync with the congregations mood - but the ideal shaliach tzibur carries the nusach to become swallowed into the moment.  One Rosh Hashanah I was invited to daven with a family minyan - an amazingly intimate tefilla that was family friendly (read: child tolerant).  The shaliach tzibur commented to me during kiddush that it would be otherwise weird for him to invite 20 friends over to his living room for him to sing a selection of songs.  However it was not awkward - his selection of nigunim brought this temporary community together in prayer and blurred the lines between congregant and chazan.  A chazan who is standing out may just be preforming to the wrong audience.

I believe the Rambam's categorization of the "Laws for entering the Temple" offer a stern reminder that we cannot succumb to radical individualism.  Even more so, the inclination of people to be wallflowers at synagogue is normal - rather it is the challenge of the prayer leaders (and educators and rabbis) to arouse the attention and energy of the crowd to the moment.  Fitting in at shul is a skill - one that I think is the key goal for most Jewish educational institutions.

Prayer for Fallen IDF Soldiers and Vitcims of Terror

In Israel, we have begun to mark Yom HaZikaron, Remembrance Day for Fallen IDF Soldiers and Victims of Terror.  The following is the IDF's Chief Cantor singing the El Maeli Rachmim prayer in 2011:

I am generally not a 'fan' of chazanut - mostly because I was Hebraicly illiterate as a child and didn't like my shul's tunes.  Also, it was very showy, in the sense of the chazan sang (read performed) and the rest of us watched.  This tefilla give me the chills each year, mainly because of the gravity of the day and shadow of national loss - but I also think I truly understand and identify with the words.  May there memory be for a blessing.

Mumbling Alienu

It may just be me who rushes out of shul early to run to work - but have you noticed that Alienu doesn't get much respect these days?

Sometimes on Shabbat, people are in a pre-kiddush talking frenzy that causes mourners to have some difficulty hearing the cue to start saying kaddish at the end.  At morning services there are people wrapping their gear up and will only half heartily bow to acknowledge thank you "to the Supreme King of Kings".  I guess this post is a confession that I personally fear that I haven't really been giving Alienu the proper attention.  After all, isn't this the same prayer that is one if the pinnacle moments of the Rosh Hashana Mussaf tefilla? As a child, only the chazzan in our shul actually full out prostrated himself during the repetition, but in Israel (and now I have seen other Diaspora congregations) all daveners will get down on the floor to "bow in worship" with their full bodies to this very prayer.

Granted that Jews do not generally bow a lot in tefilla anymore, especially compared to Muslims, and this may have been strongly influenced by Jewish encounters with Christianity, so shouldn't this mini-bow be very important? The only exceptions to the full bowing (proper prostration) are on the High Holy Days and it is interesting that the same tefilla is precisely chosen to conclude and exclamate our daily prayers.  The prayer's message of acceptance of the yoke of heaven, the majesty of God, and use of full animation to make this point seems sometimes distant from the everyday mumbling of Alienu and tip of the head.

Alienu is a special tefilla, so much so that one is required to join in saying it even one happens to be in the room as the congregation gets to it.  I would humbly list it on the top ten of most well known Jewish prayers, partially due to its exposure and universality, and its tune (so well known that I have seen many an agnostic friend heartfully sing the words when visiting a shul for a family event).

What are you thinking of when you say Alienu?  How do you keep the magic focus in your prayers?

Finding Your Prayer Voice

So I hope that you had a prayerful Rosh Hashana and did not solely measure your davening experience on the time that your service concluded.

One of the big themes that I personally thought about was centered around the shofar and the word "קול" or "voice".  Voice and shofar are often linked in the verses cited in the musaf section and it is pretty obvious to think of voice within the entire concept of prayer.  Even the big there elements that are advised by the liturgy to remove the potential evil decree, "Teshuva, Tefilla, u'Tzedaka - Repentance, Prayer, and Charity", need a voice to enable them.  The Rambam writes that one who repents but has not verbally confessed the sin has done teshuva.   Tefilla is simply a verbal expression of one's inner most desires, whether we move our lips to our silent prayer or sing and scream aloud with the chazan.  Finally, tzedaka - giving charity gives voice to those who are needy and helps balance the burdens within a society.

I think that for parents and educators, our goal is to allow our children to discover their own voice within our value system.  Not to just mimic lessons learned in school or opinions overheard at the dinner table, I want my students to feel an authentic call to daven and know what they need to bring to this moment.  This is a mature goal and I think that a synagogue is a perfect crucible for it.

My diagnosis on why so many young people prefer to hang around outside the shul, on the playground or in the 'groups' is because they do not feel this authentic call to prayer, with or without the traditional liturgy.  It is my prayer for the upcoming year that I can share more resources and successful practices on how to engages this population.  Here's to a great year!

Got a Mahzor?

I was sitting on a plane this morning next to a gentleman, who after settling in with his seat-belt and adjusting his pillow, removed a Rosh Hashana Mahzor from his bag.

Now for me, this was tell tale sign that this person was a chazan and was serious about preparing for what is often referred to as the playoffs of Jewish prayer.  I inquired and indeed he was in charge of helping to create the Karlin-Stolin niggunim for the yamim noraim, Days of Awe and wanted to brush up on the words, tunes, and spiritual meaning.

For some, the high holy days suddenly happen upon us and thus enter unprepared because of a hectic work schedule or the heavy logistics of a family life.  For others, especially students, time can be found to reflect or learn a special book or work to get one 'ready' for the conceptual judgment on Rosh Hashanna.

I found this gentleman a fascinating inspiration for each of us to make new time to (re)examine the liturgy before it will be chanted and preformed in our shuls.  Don't just to wait until it happens upon us, but look into a verse that jumps out for significance or context considering this year and to research more about its language and meaning.  One approach that my brother uses every year is to chooses a verse, sentence or clause that captures a thematic approach for the season.  Dust off your mahzor, or buy a new one; just don't wait until you get to shul to open it for the first time, even if you aren't the chazan.