Today the NASA spaceship New Horizons will fly past Pluto and snap the closest images ever taken of that heavenly body. I thought some of you might like to learn the appropriate blessing for seeing natural wonders.
Baruch atah Adonai, Elohaynu Melech ha’Olam, she’ka’kha lo b’olamo.
Blessed are You, Eternal our God, Ruler of Time-and-Space, who has such creations in Your world.
(The image featured with this article is in the public domain. It was taken by the New Horizons ship on its approach.)
It is perfectly OK to say the blessing in English. Some of you may know slightly different English words. That’s all right. Many of the Hebrew words in the blessing have multiple choices for English translation. I used the ones that I like; please feel free to do the same for yourself!
“Torah” in this case refers to all sacred texts, whether they are from Tanach or rabbinic texts. It might apply to a modern text that we are reading with the intention of Torah study: for instance, a modern commentary or even a work of fiction or poetry.
I am always a little amused by the word “la’a-sok.” The first time I heard it, it sounded like the English word “soak” and I pictured the study group, sitting in a hot tub, soaking in the words of Torah. The more Torah I study, the more apt that image seems: we marinate in the words of Torah.
“[God] sanctifies us with commandments” – what do those words mean to you? How can a person be made holy by a commandment? How do they apply, in the case of this particular blessing?
While we often say these blessings rapidly and by rote, sooner or later every Jew finds her- or himself asking, “Why am I blessing God?” Because that is how the prayer begins: “Blessed are You, God.” That question leads us to the larger question, “Why pray at all?” since really, if God is God, God doesn’t need prayer or anything else we can produce, right?
And what about those for whom the idea of God is more abstract, who find it rather odd to talk to an Idea? Why bother with blessings?
My favorite answer to this question – why bless? – is that blessings are not “for God.” Blessings are for the person saying the blessing, and sometimes for others who hear the blessing. When I bless the bread I am about to put in my mouth, I am acknowledging that I did not create the bread. I may have baked it, but many miracles and many hands were involved in that bread arriving in my hand. When I pause to bless, I make room for the acknowledgment that I have my place in Creation, but only my place, that I am dependent on daily miracles and dependent on hands other than my own. When I bless the sight of a rainbow, I remind myself what a miracle it is that the rainbow is there for me – and that it is not there only for me. When I make the blessing for hearing the news of a death, I acknowledge that I am not qualified to judge any other human being.
Blessing is about a sacred pause: a pause to notice, a pause to reflect, a pause to appreciate one’s place in creation. That pause may only be a fraction of a second, it may even become a reflex, but it is a moment of sacred intention breaking in upon the mundane. This week, as I hurry about my work, those little pauses remind me that every mitzvah gives me an opportunity to bring the sacred into the world, even when I have to do them rapidly, even when I do not have enough time to do them perfectly. All of life is sacred, even a moment in the bathroom (yes, there is a blessing for that, too!)
It is when we choose to see the holiness in each moment, to infuse the ordinary with the sacred, that we open ourselves to the possibility of what Rabbi Abraham Joshua Heschel called “radical amazement.” Blessings are one door into that state of amazement: may we all enjoy a glimpse of the Holy as we go about our days!
Are you intimidated or confused by the various motions Jews make during prayer? People sit, people stand, people turn around and bow to the door, some people fiddle with their prayer shawls. There’s a sort of hokey-pokey thing periodically, too. What on earth?
Prayer in Jewish tradition is a whole-body experience. It engages all the senses: sight, smell, hearing, taste, and yes, even the kinesthetic sense. One way to cope with this is to think of it as dance. Just as David danced before the Ark (2 Samuel 6:14-23), when Jews pray, we dance before the ark with the Torah in it. Unlike David, we wear all our clothes.
First of all, don’t panic. As long as you are reasonably respectful, no one is going to humiliate you or toss you out on your ear. Many of these gestures are individual devotional practices, and only a few of them are “required.”
A few general principles:
1. MOST CHOREOGRAPHY IS OPTIONAL: Bow, etc, if it is meaningful to you or if you think it might become meaningful to you. If it is distracting or just “isn’t you,” that is OK. However, give yourself permission to try things out and see how they feel. Some people find that choreography makes them feel more in tune with the minyan, or closer to God in prayer: how will you know if you don’t at least try it out?
2. EXPECTED CHOREOGRAPHY: Only a few things are “required,” and those only if you are able.
If you are able, stand for the Barechu [call to worship before the Shema].
In most Reform congregations, stand for the Shema.
Show respect to the Torah Scroll: Stand when it is moving or uncovered, and face towards it. Stand when the Ark is open.
3. RESPECT THE BODY: It is a mitzvah [sacred duty] to care for your body. If choreography is going to damage your back or your knees or whatever, don’t do it. If you see someone refraining from something, assume that they have a good reason and don’t bug them about it.
4.WHEN IN DOUBT, ASK: If you are curious about a gesture or practice, it is acceptable, after the service, to ask the person doing it what they are doing and why. If everyone in the congregation is doing it, ask anyone, or ask a service leader. It is never “stupid” or rude to ask politely about a practice so that you can learn. As Hillel teaches in the Mishnah, the shy will not learn!
5. ESCHEW OSTENTATION: Both the ancient rabbis (Berakhot 34a) and Reform tradition frown on showy displays of piety. If something is meaningful to you, that’s OK. But keep in mind that you are doing this for yourself and for prayer, not for a show for anyone else. Also, don’t get so carried away with your gestures that you crash into others around you.
Is there any gesture or movement in services that you have found particularly meaningful or particularly troublesome? I look forward to your comments!
Blessings (berakhot) are the most basic form of Jewish prayer. You can recognize them because they begin with the word Baruch [Blessed]. Ideally, we say a blessing before every mitzvah, before every bite we eat, and before many other life events. The Gemara says that every Jew should try to say 100 blessings a day.
There are three kinds of stand-alone blessings:
1. Blessings we recite before or when we experience a pleasure of creation. For example, we say blessings before eating food, to acknowledge that the food comes from God:
Example: Blessing before eating bread:
Baruch atah Adonai, Eloheinu Melech haolam, hamotzi lechem min ha’aretz.
Blessed are You Adonai, our God, Ruler of the Universe, who brings forth bread from the earth.
2.Blessings we recite before performing a mitzvah:
Example: Blessing for putting a mezuzah on a doorpost of a Jewish home:
There are many, many Jewish blessings to be said for every kind of food, for many mitzvot, and for many different events and experiences. To learn more blessings, there is a list of blessings of various sorts in the Reform Judaism website.
If you listen carefully in the daily and Shabbat worship services, those are also made up of blessings: there are blessings before and after the Shema, and the Amidah is a series of blessings, stacked up like the sacrifices on the Temple altar of old.
If you wonder why Jews make blessings, read this: Why Bless?
If you recite Jewish blessings, when and why do you do so?
I’ve been looking at the Google search strings again, the words that people use to get to this blog. Yesterday one set caught my eye: “Jewish Rabbi Vestments.”
I’m going to take that to mean, “What special clothing does a rabbi wear?”
The most accurate answer to that is that a rabbi does not wear any special clothing. Rabbis are ordinary people with specialized knowledge. Unlike a priest, we do not have special powers. A rabbi is a person who has studied Torah, Jewish law and tradition. Someone, either an institution or another rabbi, has declared that they can call themselves “rabbi.” Rabbinical study involves multiple languages (Hebrew and Aramaic, at least) and it generally takes five or more years.
Rabbis wear what other people in their community wear. A rabbi from a Hasidic group will dress like other adult men in his group. I dress like a 60 year old woman from the Bay Area of California. If I lived in New York City, I’d dress up a bit more (because, New York!) but otherwise I would look very much like one of my congregants or students.
I imagine this person was thinking about worship. To lead a service at any time of day, most rabbis will wear a tallit, a prayer shawl, and they will wear a head covering, called either a kippa or a yarmulke. But any service leader will wear the same things; those are not reserved for rabbis. And in theory, any adult Jew should be able to lead a service. (In Orthodoxy, men only can lead the service, unless only women are present.)
In a morning service, adults may wear a tallit (in a Reform service, some will wear one, in a Conservative service, most adult men and women will wear them, and in an Orthodox service, you will see the tallit on adult males only.) Alternatively, some men wear the fringes you see on the prayer shawl on a sort of undershirt, so you don’t see the tallit but the essential part, the fringes, are there. In addition, in the morning service, in Conservative and Orthodox synagogues you will see people wearing tefillin, also known as phylacteries. Those are the black boxes attached to head and arm with leather straps.
Here is a photo, showing a boy and two men dressed for morning prayers. Notice that they are not all dressed alike. We cannot assume from the dress that any of them are rabbis.
In an afternoon or evening service, you will not see the tallit except on the leader (it shows who is leading) and you will not see tefillin at all. Head coverings will still be in place. For an example, look at the first photo on this page, of U.S. Air Force Rabbi Chaplain Captain Sarah Schechter leading an evening service. Notice that except for the tallit, she is wearing her uniform.
Now, there are some Reform congregations that have a custom for the rabbi to wear a pulpit robe (like a judge’s robe) with or without a tallit. They are increasingly rare, though. Also, I anticipate (and welcome) comments about the customs at local synagogues, or in various communities: there is a great variety of Jewish practice, and my statements here about what Jews wear for worship are meant only to be general.
Rabbis and cantors are primarily teachers: the rabbi teaches Torah, and the cantor or chazzan, is a specialist in the language of the service and in liturgical music. Both also officiate at lifccycle services, like baby namings, funerals, and weddings, and if they went to accredited schools, they have training in things like premarital counseling, grief support, and in navigating the gray areas and complexities of Jewish custom.
But we really don’t have special outfits. My “vestments” for prayer are exactly the same as you would see on any other observant Jew in my community. Gender can make a difference, depending on the tradition of Judaism in question.
We all stand before the Holy One as members of our community. We each bring different gifts and different skills, but our clothing is basically the same.