before, it all depends on a person’s level of religious observance. Someone may use prayer time to offer up personal messages to God or to create his or her own individual devotions. However, the list of available prayers in Judaism is extensive.
Special prayers can be created for special needs. One special prayer thanks God for the creation of the rainbows. Or, remember the scene in Fiddler on the Roof when the townspeople ask the rabbi if there is a blessing for the czar? After a moment of reflection, the rabbi replies, “May the Lord bless and keep the czar ... far away from us!”
Anyone who plays a reed instrument—clarinet, saxophone, oboe, or bassoon—knows the constant frustration of dealing with the fickle reeds. I once asked a rabbi if there could possibly be a blessing made over a saxophone reed or if this was a sacrilegious request. “Nonsense,” he replied, and offered me a prayer using the Hebrew word for reeds, zufim, which is the word used to describe the Reed Sea. Reeds may still drive musicians crazy, but these prayers thank God for creating and giving us the reed, the bread, the fruit of the earth, the rainbow, or whatever. The quality of the gift is not the primary issue.
Symbols—The Mezuzah and the Star of David
When you visit the homes of many Jews, you will find a small metal, wooden, glass, or ceramic case several inches in height called a mezuzah (literally, “doorpost”) fastened to the right doorpost of the front door. Inside the mezuzah is a tiny handwritten parchment scroll (called a klaf) containing two paragraphs from the Torah (Deuteronomy 6:4-9 and 11:13-21) as well as three Hebrew letters that spell one of the names used for God.
The Bible instructs us to “write them [God’s Words] on the doorposts of your house and on your gates” (Deuteronomy 6:9). As far back as two thousand years ago, Jews have chosen to follow this instruction using the mezuzah.
It is not uncommon for a person to kiss their fingertips and transfer the kiss to the mezuzah by touching it as they pass in and out of the home; others touch the mezuzah first and then kiss their fingers. Many Jews have only one mezuzah in their home, but some have them affixed to the doorway of each bedroom or living area in the house. Many people wear a small mezuzah on a chain around the neck as jewelry.
Like many customs, the fixing of the mezuzah is surrounded by tradition, mysticism, and a pinch of superstition. Some say the letters on the scroll make up an acronym that gives protection to the home. I know of a distinguished symphony conductor who delayed the move into his new house until the local rabbi could come to the home, certify that the scroll inside the mezuzah was proper, accurate, and legitimate, and conduct a formal ceremony at which time the mezuzah was applied to the doorpost. Many people take these things very seriously.
Another symbol often seen in pieces of jewelry is the chai, made up of two Hebrew letters. The word chai means “life,” just as the phrase (and song title), “L’Chaim!” (often used as a toast) means “to life.” In addition, the two letters making up the word chai have a numerical equivalent of eighteen, giving this number a special significance to Jews. Multiples of eighteen dollars are often given as gifts or donations.
The six-pointed star, often called the Star of David, is commonly associated with Jews and Judaism. In Hebrew it is known as the Magen David, which means the “shield of David.” Ironically, this symbol has been associated throughout the centuries not only with Jews, but with Muslims, Christians, and other groups. However, as it came to be used more and more in the design of synagogues built in Europe over three hundred years ago, it became identified as a Jewish symbol. It was so closely identified with Judaism that Nazis forced Jews to wear a yellow Star of David during the years of persecution and incarceration.
Now, the Star of David not only decorates jewelry, gifts, and other Judaica but also adorns the flag of the State of Israel. Jews around the world consider the Star of David a proud symbol of Judaism.
The Role of the Rabbi
The word rabbi means “teacher,” and teaching has been the job of the rabbi for almost two thousand years. Some rabbis through the ages have achieved great acclaim as a result of their wisdom, leadership, and holiness. The word rabbi can be used to mean “teacher” in venues other than religion; for example, a professional athlete might give homage to his mentor by saying, “He was my rabbi.”
Modern American rabbis graduate from a rabbinical seminary after four to five years of graduate study. Each rabbi is ordained by the seminary from which they graduate.
As is the case in other modern religious groups, the role of the rabbi has changed through the years and now encompasses a greater degree of leadership, management, and counseling than ever before. It is reasonable to say that the rabbi sets the tone for the synagogue and congregation.
As representatives of their congregations and the Jewish faith, rabbis sometimes find themselves in positions of conflict. This might occur when the rabbi and the congregation that hired him or her disagree on volatile issues such as military conflicts, intermarriage, or local community actions. The rabbi may believe that Jewish law or tradition calls for one particular action when the members of the congregation desire another. Thus, rabbis often have to walk a fine line. Since the rabbi is hired by the congregation and given a contract, this contract might not be renewed if the congregation is displeased with the rabbi’s decisions or behavior. Likewise, the rabbi can choose to go elsewhere at the end of the contract period.
Marriage has never been forbidden to rabbis, and most lead conventional lives, except for the fact that they must often be available during times of need or crisis. They are actively involved in congregational activities, synagogue worship, and religious education. Rabbis often represent the Jewish view in community functions and take part in the many marriages, funerals, and other family events and crises that occur on a regular basis.
Above all, a rabbi is expected to be wise in the ways of Judaism, to be well versed in the Jewish tradition, to be compassionate when dealing with human frailties and needs, and to live by a high ethical standard. Add to this the fact that many congregations expect the rabbi to have a great personality, give terrific sermons, and tell good (but not off-color) jokes, and you have a job that presents quite a challenge.
One of the most clever rabbis I ever met was able to deliver sermons that kept me on the edge of my chair, and he was witty beyond belief. The congregation, however, was not as appreciative of him as I was, and his contract was not renewed. A rabbi in another congregation I attended was a very nice guy and was loved by all the children; when his contract expired, he was lured to a larger congregation in a bigger city and made the move in much the same way as a free-agent ball player jumps from one team to another. As a matter of fact, the rabbi of the congregation in which I grew up played minor league baseball before choosing to enter the rabbinate and, for many years, was a “ringer” on the synagogue softball team. He served the same congregation for his entire career, was made rabbi emeritus on his retirement, and was so honored until his death.
Just about all the rabbis I’ve known manage to tell good jokes (“A rabbi, a priest, and a chicken walk into a bar ...”).
The Role of the Cantor
David also commanded the chiefs of the Levites to appoint their kindred as the singers to play on musical instruments, on harps and lyres and cymbals, to raise loud sounds of joy.
(1 Chronicles 15:16)
Jewish worship has included music for thousands of years. Much of the synagogue religious service is sung or chanted.
It is generally the role of the cantor to lead the congregation in these portions of prayer