A Rosh Hashanah Poll
Shalom, everyone!
With the Jewish New Year just around the corner, we are considering making New Year’s cards available to you. Just like at the January 1st new year, it is a tradition to send holiday greeting cards at the Jewish new year, Rosh Hashanah. Please take a moment to complete the form below. Don’t worry, you aren’t locking yourself in stone to purchasing something that you might not like. But if the majority of you say that you aren’t interested, we aren’t going to go through the effort of ordering them, and having them sit around an already cluttered office.
Also included in this form is an inquiry as to whether you are going to want a lulav and an etrog for Sukkot this year. If you are interested in a set, they will most likely be about $40 like they were last year. I will confirm with you the price before ordering, but want to order enough early so that we will have enough for everyone who wants them this year.
Thank you for taking the time to complete the form.
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Keeping the Sanctuary a Holy Space
THE SANCTUARY: The holiest place in a congregation is the Sanctuary. In biblical times, it was referred to as the “Mishkan,” the place where God’s presence (“Shechinah”) stayed in the midst of the Israelites. (In Hebrew, the words Mishkan and Shechinah have the same root, indicating that God is in the Sanctuary.) While God is everywhere, we retreat to the Mishkan or Sanctuary when we wish to be with God and with others in worship.
FRUSTRATIONS: However, some congregants have told us they feel frustrated when they are in the Sanctuary because their thoughts and prayers are disrupted by noise or other activities. We recognize that each of us defines “disruptive” differently. Some feel it’s disruptive when people are talking around them, or when children speak loudly or are having fun that would be more appropriate in the playground. At times, people try to help by telling their neighbors to be quiet, inadvertently talking louder and causing more disruption than the original conversation, or offending the people they had found offensive. Without realizing it, some people may glare at other adults or at children who are just being kids.
WE WANT ALL OF YOU: We want everyone from newborns to octogenarians to be in the Sanctuary and experience what it is like to be in a holy space. We need your help! In addition to your being mindful of whether you or members of your family might be more disruptive than you realized, please let us know what you think would be helpful.
CHILDREN IN THE SANCTUARY: A special note about young children … we want them and need them in the Sanctuary. Not only does their involvement add to the spirit of our prayers, it provides them with experiences and memories that will be with them for the rest of their lives. For many of us, being with our families in the Sanctuary are among our fondest childhood memories, something we’d like our own children to have.
WHAT’S NEEDED: Some ways to cut down on disruptions are pretty clear: Cell phones and other electronic devices should be turned off. If you must talk with someone, step outside the Sanctuary to have your discussion. Young children should be with their families so that parents or other caregivers can provide good examples of how to behave in the Sanctuary. There will be times when even the best kids will need their parents to remove them from the Sanctuary so as not to disrupt others. Since running around in the Sanctuary is both disrespectful and disruptive, we are asking that parents remind their children that there is to be no running in the Sanctuary at any time, even when services are not taking place. Also, children should only be on the Bimah (Pulpit) when invited to be there by the Rabbi or other Leader, or when they are with their parents. In general, no food or drinks should be consumed in the Sanctuary, although we realize that there may be exceptions, e.g., for medical reasons or when very young children may need a bottle. Most others needing to eat might leave the Sanctuary for a short while. Children should be taught (and adults need to remember for themselves) that any incidental speech should be in whispers rather than in conversational or “outside voices.”
And one final note, please refrain from sitting or standing in the lobby or kitchen during the services, unless you are quieting a fussy or disruptive child, or you need to speak to someone briefly. Please use the oneg as the time to socialize and catch up with friends and family. We appreciate and thank you for your understanding regarding these issues.
Torah Service Customs: A Matter of Respect
Since the early second century, the Torah has been largely neglected by the Body of Messiah. Kehilat Sar Shalom affirms the view expressed in 2 Timothy 3:16-17:
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.”
The Torah defines sin and points us toward righteousness and godliness. We believe that the Torah needs to be recognized as God’s eternal standard of righteousness, and desire to see its restoration to its place of prominence and authority within the believing community. We further believe and acknowledge that the Torah, God’s instruction, is a symbol of Yeshua, who is the Living Word.
Over the years, we have been asked to explain the customs and traditions that are associated with our Torah service. Many of these customs are ancient and the exact origin and time cannot be determined. But the common thread is an issue of respect.
One of the most common questions asked is why we turn toward the Torah as it being walked around the sanctuary. This part if the service is commonly known as the Torah Processional or Hakafah. The definition of Hakafah means to “surround, encircle, circuit, circumference, spread and encompass”. This is exactly what we do with the Torah as we walk “around” the sanctuary. And as we do this, we turn and face the Torah as it walked around of respect and honor for the Word. This gives extra meaning to us as Messianic believers since we believe that the Torah is a symbol of Yeshua, who is the Living Word. Some of the other customs that you may see are people bowing or touch the Torah with their hand or Bible and bringing it to their lips to kiss it and some may point to the Torah while it being lifted up for the congregation to see.
And for you word buffs, let’s take a deeper look at word Hakafah 
. The Shoresh (root) of the word is Nun 
Koof 
Feh 
. As you know, in Hebrew each word has a myriad of meanings. As I stated before, it does mean to ‘surround, encircle, circuit, circumference, spread and encompass’. But there are some less expected meanings. The word also means; ‘to bring near, to bore into’ and it even means ‘to collect fruit from the crown of a tree’.
Those meanings resonate deeply within me. Not just the surface meaning of ‘to bring the Torah near’ but to bring us near to Torah and our Yeshua; the Living Word. I love that the word also means to bore into and to collect the fruit of Torah. It challenges us to bore into Torah to find the growth. It calls us to climb to the crown of the Tree of Life and taste that sacred fruit. Indeed it points to our relationship with Torah and ultimately our personal and intimate relationship with our Messiah Yeshua.
Book the Rabbi
Thank you for your interest in having Rabbi Neal come and speak in your church or organization. Please complete the form below, and someone will get in touch with you within a day or two. If you don’t know what topic you may be interested in, that’s fine. It can be determined later. Thank you again for your interest.
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Question for the Rabbi
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Torah Service prayers
These are the prayers that we recite or sing during our worship service on Saturday mornings. They will be available as an audio file soon.
But first, a note about the transliteration. The transliteration is designed so that if you read it in English, you will be pronouncing the Hebrew words. In order to do that, you need to know how certain English letters are used to represent the Hebrew sounds. The letters “ch” together, for example are not pronounced like “church.” They are prounounced as a sort of throaty gutteral sound from the back of the throat. Think of it as that phlegmy sound you associate with the Semitic languages.
So here is a guide to the transliteration that I have used. Hopefully it is simple enough to follow.
The English letter “i” is pronounced as a long “e.”
mi is pronounced mee
li is pronounced lee
The English letter “a” is pronounced as ”ah.”
Ba is pronounced bah
la is pronounced lah
The English letter “0″ is pronounced as a long “oh.”
Bo is pronounced boh.
lo is pronounced low.
The English letters “ei” is pronounced as a long “a.”
mei is pronounced may
lei is pronounced lay
The English letters “ai” is pronounced as a long “i,” or as a “y.”
mai is pronounced my
lai is pronounced lie
I hope that this makes it easier. Now, on to the prayers!
Shema and V'ahavta
The Shema is taken from Deuteronomy 6:4. It has become the central creed of the Jewish faith. As believers in Messiah, we look to Yeshua for His interpretation. Mark 12:29 shows us how important Yeshua thought about this passage. He stated that the Shema was the first of all the commandments. To it, He attached the passage called the V’Ahavta, which are the verses from Deuteronomy 6:5-9. They are given below.
The first line of the V’Ahavta is what Yeshua quotes along with the Shema in the passage in Mark. The melody that we use has been handed down, and as with anything that has been handed down, may have local nuances that you won’t find in other synagogues. This is what is called a min hag, or loosely translated, a local tradition. So do not be concerned if at a caertain place the melody goes up a little, and you are used to going down a little. Hopefully, they blend together and create a gentle harmony. But if not, God hears in perfect pitch!
At our synagogue, we read from the Torah, we read a portion from the Haftarah, and we read a portion from the B’rit Chadashah, the New Covenant, or New Testament. Prior to reading from the scroll of the Torah, we recite a blessing.
Blessing Before the Torah Reading
Now, with this prayer, there is a responsive section. The first line, Bar’chu et Adonai ha-m’vorach, is recited by the one who is going to do the reading. The second line is then recited by the entire congregation. After the entire congregation recites the second line, the reader will repeat the second line before continuing to recite the rest of the blessing. It has become tradition to recite the last line, Baruch atah Adonai, notein ha-torah together, though it is not customary.
After the reading of the Torah, another blessing is recited, which is very similar.
Blessing After the Torah Reading
Once again, while it has become a tradition in our congregation to repeat the last line with the reader, it is not customary, and you may or may not find a similar practice in other synagogues.
At the conclusion of the Torah reading, we lift up the Torah scroll for the congregation to see. It may not be possible for everyone to see the scroll while it is being read, but afterward, a minimum of 3 columns of text are revealed, which will include the passage that was read in Hebrew. As the Torah is held aloft, we chant a blessing called V’zot Hatorah, which means, “This is the Torah.” It is taken from two sections of Scripture. The first part is taken verbatim in the Hebrew from Deuteronomy 4:44. “This is the Torah which Moses placed before the children of Israel.” The last portion of the blessing is taken from the final words of Numbers 9. Numbers 9:23 concludes with, “at the command of the Lord, by the hand of Moses.”
V'zot Ha Torah
If the V’zot Hatorah blessing closes the Torah reading, the Eitz Chayim prayer closes the formal Torah service. The blessing beings as the Torah scroll is rolled closed and redressed by the assigned people. During this prayer, the Torah is rolled, the sash is placed around it to keep it snug, the mantle is placed back on the scroll to protect it, and the yad, which is the pointer that is used by the reader so as not to touch the parchment itself, is placed back on the spindle.
Eitz Chayim literally means the tree of life, however, it is also used to refer to the two spindles that the Torah scroll is attached to. So when the Torah is lifted up, it is being held by the eitz chayim. And when we say it is a tree of life to those who take hold of it, we are refering to the Torah. And as believers, we understand that the Torah is a symbol of Yeshua, Who is the Living Word. And surely whomever grasps hold of Yeshua has certainly grasped hold of THE Tree of Life!
The first part of Eitz Chayim is taken from Proverbs 3. Proverbs 3:18 says, “It is a tree of life to whose who take hold of it, and happy are those who support it.” Proverbs 3:17 says, “Its ways are ways of pleasantness, and all its paths are peace.” The second part of the prayer comes from Lamentations. Lamentations 5:21 says, “Turn us, Lord, to You, and let us return. Renew our days as of old.”
We invite you to join us on Shabbat and take part in the liturgy of Mount Sinai, as we return to the days of old, renewed by our faith in Yeshua as Messiah. You will find that Yeshua is the center of all that we do, even the liturgy. And if Yeshua is the Way, the Truth, and the Life, as we know Him to be, then if He is at the center of anything, it brings life. Come experience that life for yourself!
Passover Seder 2010
REGISTRATION FOR THE PASSOVER SEDER 2010 IS NOW CLOSED.
Havdalah Guest Response
Our next Havdalah service will take place this Shabbat, July 3rd, at the home of Juan and Maritza Bravo. Please take a moment to complete the form below so that we can adequately prepare for the service. May God bless you.
For your convenience, here is a map you can click on to get personalized directions to their house. If you have trouble with the map, click here.
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Purim Karaoke!
Join us on Saturday, February 27th, as we celebrate the festival of Purim! (Click here for more on Purim.)
We will be celebrating beginning at 4:00pm. There will be a costume party for the children with prizes, so if you have kids, dress ‘em up as one of the characters from the book of Esther, and they just might come away with something special!
There will be food (of course!) and the special Purim cookies called hamentaschen.
And of course, karaoke! The fun of karaoke is that we all get the opportunity to sing, and the knowing the words won’t matter, because we’re changing them all anyway! Just come and be prepared to have a great time!
There is no charge for the festivities, though contributions are always gratefully accepted. See you there!
Hamentaschen Recipe
There are many different recipes for hamentaschen. Here is one, feel free to try your own, or search the web! Bring your favorite recipe with you, along with the hamentaschen you have made, to our Purim service on February 27th!
Ingredients:
1/2 cup butter or margarine
1 cup sugar
1 egg
1 tablespoon milk
1 teaspoon vanilla extract
2 cups flour
2 teaspoons baking powder
1/4 teaspoon salt
Fruit preserves, prune jam or poppy seeds
Directions:
Cream the butter and gradualy add sugar. Beat the mixture until fluffy. Add egg, milk and vanilla and beat well. Sift flour, baking powder, and salt together and add to mixture. Stir to make a soft dough. Chill in the refrigerator for 20 minutes.
Sprinkle a board lightly with flour. Roll the dough out on the board until it is about 1/8 inch thick. Dip a wide-mouthed jar or glass into flour and cut circles from dough. Spook some preserves or jam in the center of each circle. Bring three sides of the circle together to form a triangle, leaving about one-third open in the center. Pinch the edges together to make a seam. Arrange well apart on an ungreased baking sheet. Bake in a hot oven (400 degrees) for 10 to 12 minutes.
Makes about 36 hamentaschen.
