Shabbat is one of the ultimate spiritual gifts that Judaism offers to the Jews.  This day of rest according to Torah commemorates two seminal events; one that is universal and the other that is specific to Jewish peoplehood.  Shabbat ritually marks the seventh day of the Creation of the world when God ceased and rested.  The Torah also reminds us that the gift of Shabbat is to serve as a reminder that we were liberated from Egypt and are no longer slaves.  We are commanded to refrain from working on Shabbat and to mark it with rituals of sanctification such as the Kiddush.  Traditionally, rabbis have defined work as activities that related to the building of the Mishkan, and while observance in this sense generally declined, many progressive communities are exploring different ways to remember and observe Shabbat.

As a Reconstructionist community, Congregation Bet Haverim strives to infuse meaningful ways to connect with this fundamental Jewish holiday.  As a community we do not strive to be Shomer Shabbat, though individuals may, rather we hope to express our love for Shabbat and identify ourselves as Zocher Shabbat.  In Torah, the 10 commandments are listed twice with minor differences.  One of the differences relates to the commandment of Shabbat, (check the facts) in Exodus it is written Zocher- “Remember the Shabbat” while in Deuteronomy it is written Shomer- “Observe or Guard the Shabbat”.  Shomer Shabbat is a term that has come to mean traditionally observant of the Shabbat whereas a later and less used term Zocher Shabbat means that one is observant of the spirit and ritual significance of Shabbat while not adhering to the letter of the law.

The Shabbat ideal that we have adapted from Mordechai Kaplan, which expresses in the following passage represents our community’s understanding of Shabbat and her importance:

The Sabbath expresses for modern Jews, as it did for their ancestors, the thought that the world is created that we can achieve wholeness if, by adhering to valid ideals, we put ourselves in contact with the creative forces that shape life and make it worth living.  Since we identify God with that aspect of reality which gives to life its supreme value or holiness, this is but another way of saying in more traditional language that the Sabbath expresses for us the faith that humanity can achieve wholeness by connecting to God, the Source of wholeness and to find that sense of wholeness in community.

            But the Sabbath is not only a symbol of the wholeness to be achieved by communion with God and community.  It is itself an instrument that we may use to advantage in our pursuit of wholeness.  We need more than ever before to end each week with a day that has the ability to stimulate our thirst for wholeness and keep us mindful of the ideals that lead to its attainment. Otherwise our mere preoccupation with the business of “making a living,” that is, of securing the conditions indispensable to life, tends to absorb all our attention, and life itself becomes empty and meaningless.  We work to keep alive that we may work to keep alive, until our powers are spent on this weary treadmill, and death brings surcease of labor.  If life is to be lived zestfully, to employ all those human faculties the full exercise of which calls forth true joy in being alive, we dare not permit life to sink to such a level of mere preoccupation with the problem of survival.  The Sabbath, with its insistence upon interrupting the routine of our daily business and concerning ourselves with spiritual values, helps to save us from such a fate.
 Adapted from Mordechai Kaplan

 

At Congregation Bet Haverim, Shabbat serves as a weekly spiritual practice that enables us to observe and celebrate the following:

• The importance of rest and renewal
• The joy of connecting to the “Oneness” of all creation
• The expression of prayer in many of it forms
• A connection to the legacy and teachings of the Jewish people and our history through Torah study, prayer and ritual
• Reflecting upon our lack of ultimate control
• Relinquishing the struggles of the work week
• The opportunity to connect as a family and a community
• The opportunity to refrain from doing and connect to just being

It is with all these in mind that we hope that the following Shabbat policy guidelines deepens and enriches our community’s Shabbat experiences and practice.

CBH RITUAL GUIDELINES

* First and foremost, at CBH we seek to create a safe environment to allow people to have a meaningful ritual, prayer and/or communal experiences.

Shabbat Start and End Times:

* We recognize that Shabbat is a construct of time, thus Shabbat begins symbolically when we light Shabbat candles.  We will strive to not be disrespectful of the established Shabbat times though we will not be dictated by them either.  Similarly, Shabbat ends when we enact Havdallah.  We will take into account the established end time of Shabbat, though not be dictated by it.

Shabbat in Relationship with Other Holidays:
           
*In accordance with Jewish tradition, Shabbat is the holiday that takes precedence over other holiday observance.  Both should be observed, but CBH will make ritual decisions that recognize the primacy of Shabbat.

Shabbat and the Pulpit:
            
*In our community the rabbi has the freedom of the pulpit.  This means s/he has the freedom to choose the topics s/he desires as well as the ability to invite whom s/he desires to address the community.  This is a shared pulpit and congregation members should be encouraged to use the pulpit with respect and for the purpose of teaching and exploring important ideas to the life of our synagogue and its members.  The ritual committee, in concert with the rabbi, has the ability to invite guests to address our community as well.  Both Jews and non-Jews are permitted to speak from the pulpit.

*Our community values lay spiritual leadership.  We hold true to the value that everyone has something to teach.  We encourage people to lead Shabbat services and those who choose to lead we ask them to be mindful of the awesome task of leading prayer for a community.

Shabbat and Ritual Objects:

The Shabbat Candles should not be used for anything but welcoming the Shabbat.  In the instance that they are still lit when leaving the building, for the sake of  “pikuach nefesh” not endangering life they may be extinguished.

Yarmulkes are a sign of respect and recognition of God’s eternal presence.  Both men and women choose to wear them as a part of participating in worship.  This should be an individual choice and is not required.

Talitot are prayer shawls that are worn during the morning service.  This ritual is reserved for adult Jews.

Shabbat and Electricity and Driving

The ritual committee views driving and the use of electricity on Shabbat from a Reconstructionist perspective.  We do not believe that Torah prohibits either driving or electricity use on Shabbat, but we note that both can pull us back into the mindset of the work week and away from the spirit of Shabbat.  To this end we encourage the CBH community to be mindful of how electricity can undermine our ability to create spiritual places and times.  Example would include filling Shabbat with

•  
• Business e-mail
• Electronic entertainment
• Driving for business and commerce
•  

The use of cell phones and pagers in the sanctuary is one of the most egregious examples of how electronic technology can undermine spirituality

At the same time we are aware that electricity can be used to enhance the spirit of Shabbat, especially as it allows us to connect with far-flung family and friends.  To this end the ritual committee encourages CBH members to drive and use electricity in ways that enhance rather than imperil the spirit of Shabbat discussed above.

Shabbat Services:

In order to have a traditional service we need a minyan.  A minyan at CBH is defined by the gathering of 10 Jewish adults (13 years of age or older).

Services should start within 5 minutes of the published or agreed upon time.  This needs to be honored even on days when there are lifecycle ceremonies.  It is the family’s obligation to make sure all appropriate participants are present and on time.

Recommended Prayers

The following prayers are strongly suggested to do every Friday Night.  While there is room for innovation unless cleared with the rabbi we ask that lay leaders include the following prayers for Shabbat Evening:

*Candlelighting
*Shalom Aleichem
*L’chah Dodi
*Chatzi Kaddish
*Asher Bidvaro
*Ahavat Olam
*Shema
*Mi Chamocha
*Hashkivenu
*Amidah
*Aleinu
*Prayer For The End of Hiding
*Mourner’s Kaddish

Shabbat Behavior

*We strive to be a welcoming community to members and guests alike.

*We encourage people to be mindful of others’ needs when they engage in conversations with those around them.  We strive to maintain a prayerful and respectful presence in the sanctuary during services.

*Cell phones, pagers and beepers must be turned off or put on vibrate when entering the sanctuary. We ask that people refrain from having conversations on their cell phones in the midst of the sanctuary whether services are happening or not.  We ask people to find a discreet place to make their cell phone conversations as it is often disruptive to the energy and purpose of Shabbat.

*As a community we balance accessibility with an appreciation and reverence for tradition and ritual.  There are many Shabbat rituals that should be given the proper respect.  Please refrain from leaving the sanctuary when the ark is open since this is how we show our respect for Torah.

*Many lifecycle events occur on Shabbat.  While the desire to capture the moment on film for nostalgia’s sake is natural, we request that people do not use photography or video in the sanctuary and in the building since we encourage people to live in the moment of the experience.

*The use of microphones and amplification is acceptable when it is used to enhance the sound quality of the experience for the congregation.  This is true with musical instruments as well. 

*As for musical instruments, we balance the tradition of music in the Temple with the recognition that after the Temple was destroyed traditional Jews banned music from worship, especially on Shabbat.  We walk this fine line by encouraging our chorus and our music program to find ways to best honor the spirit of Shabbat with music. This can include instruments of many sorts with the recognition of the importance of simplicity on Shabbat.  We honor the decisions that the rabbi and the music director make with input from the ritual committee and the congregation.

* Writing and arts and crafts though not traditionally permitted on Shabbat may be used in a limited way for the purpose of engaging our children in meaningful, educational Shabbat experiences.

*Money will not be exchanged in conducting CBH business on Shabbat.  Tzedakah and other forms of money may be used before candles are lit.

*Please refer to Children’s Behavior Policy for guidelines affecting children in services.

The purpose of Congregation Bet Haverim's ritual guidelines is to foster a spiritual, safe, meaningful and respectful Shabbat experience.  These guidelines can guide us towards a deeper appreciation for Shabbat and our community as a whole.  We invite people to live up to the fullest spirit of these guidelines.  We also recognize that mistakes occur and these guidelines should not come at the expense of shaming someone publicly. Rather, let these serve as gentle educational tools and reminders about Shabbat and community.