Reconstructionist's Central Ritual

Deborah Pardo

February 1, 2004

In a room that could seat 350 people, about 40 trickled into the synagogue sanctuary as the Saturday morning service began. Men and women donned the traditional blue and white or less customary tie-dyed prayer shawls. As the young female cantor and male rabbi chanted ancient and modern melodies together, the worshippers slowly settled into prayer mode.

By 10:15 a.m., the majority of the congregants had filed into the Society for the Advancement of Judaism, a Reconstructionist synagogue on West 86th Street in Manhattan.

Throughout the mainly Hebrew liturgy, the rabbi, Michael Strassfeld, guided the congregants in English to the page numbers in the Reconstructionist prayer book, called Kol Haneshamah, or the Voice of the Soul. Members followed the dual leadership of cantor and rabbi moving their lips; some with elevated voices, others in hushed tones. At times, the congregation sang in unison. All knew when to stand or sit, depending on the level of sanctity of the prayer.

The scriptural reading with an ensuing discussion marks the key element of the service on a purely visual level. Many of the congregants at this synagogue view it as the highlight of the service. But Strassfeld prefers to grant it equality with other parts of the service. "I'm not sure I agree or see that there is one key ritual moment," said Strassfeld. "I think there are different elements of what's going on in the service and in the Shabbat morning experience."

Strassfeld views the Torah service with the related discussion, prayer and communal participation all as important ritual expressions. He said that each person might value a different component of the service.

"On the other hand, the service has a flow," he said, "that moves towards the climax."

Biblical psalms weave through rabbinic liturgical creations, molding the structure of the service. After an hour of preparation through communal and silent prayer, the Torah was lifted from its shelter at the front of the sanctuary. This action set the pivotal scene.

The congregation stood facing front toward the ark for the ceremony that occurs in all branches of Judaism. One member drew the faded red velour curtains that covered the ark. All could see several biblical scrolls, also enveloped in velour material and embellished with ornate crowns. A male congregant removed one scroll and faced the attendees who stood to sing the Shema, or words from Deuteronomy chapter six, which speaks of the call to the ancient Israelites to heed divine commandment.

"It's the essence of the service," said Betsy Goldberg, referring to the entire drama. Goldberg has been attending the synagogue for 30 years. Mordecai Kaplan, the founder of Reconstructionist Judaism established the congregation in the early 20th century. He wanted to create a denomination where people could rethink and renew Jewish tradition.

Although Reconstructionism developed between the 1920s and 1940s initially as part of Conservative Judaism, it officially broke away from its roots and became its own branch within Judaism with the establishment of its seminary, the Reconstructionist Rabbinical College, in 1968.

The split occurred when Kaplan perceived Jewish law and tradition through a different lens. He saw them as having "a vote but not a veto," differing from Orthodox and Conservative perspectives which view them as obligatory.

Traditional Jewish interpretation sees the Torah service as a reenactment of the time when Moses descended from Mount Sinai in Egypt with the Ten Commandments as described in the biblical book of Exodus. In that story, the Israelites received and committed to obey the law.

The man, the cantor and the rabbi paraded the scroll around the room, down the right aisle and up the center. Each congregant reached out with his or her prayer book or the ends of their prayer shawl to touch and kiss the breastplate that hung over the scroll's covering.

Once the processional returned to the front, the congregant placed the scroll on an elevated table and unrolled it. Seven men and women each took a turn reading from the scroll while the congregation and cantor chanted blessings in response.

"The Exodus story is a story of political organizing and liberation," said Strassfeld prior to the chanting. He encouraged the congregants to think about the significance of freedom. They would give their opinions in a discussion after the reading.

All branches of Judaism follow a weekly cycle of scriptural readings, beginning with Genesis in September and ending with Deuteronomy in August. Each week, synagogue attendees also read from the biblical prophets. On this last Saturday in January, the congregation followed Exodus chapter 12, which describes Israelite observance of Passover rituals before their Exodus from Egypt. They then continued with Jeremiah 46, which speaks of the downfall of various kings.

After the reading, men and women stood in turn and commented on the significance of freedom. At least two people suggested that the freedom as presented in the Exodus chapters differs from the kind of liberation that lacks structure or rules. They said this freedom meant exchanging slavery to one king for a freedom requiring responsibility, service and obedience to another.

Strassfeld echoed the sentiments.

After more than 30 minutes, the discussion of the scriptural passage closed with comments from the rabbi. The scroll was returned to the ark and the congregation sang concluding prayers.

"The most central piece of the synagogue's rhythm is located in the Torah service ritual whether on holidays or on Shabbat [Sabbath]," said Richard Hirsh, executive director of the Reconstructionist Rabbinical Association in Philadelphia.

Although it is the lengthiest part of the service, not all branches of Judaism view the Torah service as the key ritual moment. Orthodox Judaism, for example, values the Amidah -- a standing prayer where worshippers proclaim statements of belief and devotion to God -- as most significant, according to Mayer Waxman, the director of community services for the Orthodox Union, an Orthodox synagogue association. For Orthodox Jews, this central prayer is repeated four times during a Sabbath service and five times on the Day of Atonement, a high holiday that occurs once a year.

Reconstructionists use less repetition in prayer, saying the Amidah once during the service, said Hirsh.

Most of the congregants at this Reconstructionist synagogue focus on the Torah service, said Athena Shapiro, one of the congregants. Some show up just for that.

"I prefer the davening [prayer]," she said.

Reporter Deborah Pardo may be reached at dep2103@columbia.edu.