Shabbat part 15

We are now off to shul. Orthodox services are very similar in structure between one group and another. They consist of morning blessings, thanking G-d for the fundamentals of life (ability to see, move about, etc.) In some communities, these are said shortly after rising, rather than at synagogue.In many communities, Biblical and Talmudic passages about the sacrifices are read, as our prayers replace, to some extent, the mandated sacrifices. These are followed by a section of Psalms and other inspirational readings. Then comes Shema with it's blessings (in all but a few communities the blessings are enlarged a bit from their weekday form). Then comes the amidah; very different from its weekday counterpart. Although it begins with Praise and concludes with Thanks, the middle section omits requests, and asks that we may appreciate both the Shabbat and the Torah. Moses' joy at having received the Torah, especially the commands of Shabbat, is emphasized The gentle, feminine themes of Friday night are gone. The mood is active and celebratory. The two will coalesce later at the afternoon service. The Torah is read, followed by a prophetic portion of a similar theme to that week's Torah portion. Legend has it that the prophetic portion came in at a time of persecution, during which the Torah was not allowed to be read, but they had no objection to the reading of the prophets. There doesn't seem to be a historical basis for this legend. Rather, the rabbis wanted to show the idea of the continuity of the revelation of G-d from Moses, into the prophets. The Samaritans didn't accept the prophets, so this may be a reason for the additional reading. It may also have been instituted against the Christians, who believed that the prophets had been "fulfilled". The prophetic reading may have been instituted to show that we yet await the fulfillment of the prophecies. The blessings after the prophetic reading seem to bolster the latter explanation. In most congregations, the rabbi then gives a sermon. This was not a traditional practice, and was probably adopted from non-Jewish sources. Historically, the rabbi would speak only on special occasions; especially the Shabbat before Passover, and the Shabbat between Rosh HaShana and Yom Kippur. In more learned communities, the original custom is still kept. But less learned communities appreciate the inspiration and guidance of a rabbi. Following this is another amidah for "Musaf" (the additional service), corresponding to the additional sacrifice offered in the Temple on Shabbat and other special occasions. The theme of the middle section is reflection on what we no longer have, and want back with the return to Zion and the building of the third Temple. In Conservative synagogues, this is replaced by a section that deals with historical memories of the Temple, without reference to a restoration. Some hymns are then recited, and the service is over. Although the structure is roughly the same everywhere, there are huge differences in melodies and style, as well as the degree of seriousness with which the prayers are recited. I have been at Shabbat morning services that lasted from one to four hours, with two and a half being the average. I have been at some that were recited in a perfunctory manner, I have been at services that were more like a social event; with conversations all but drowning out the prayers and Torah reading. But I have also been at "Yeshivish" services, where the worshipers can be seen struggling with the meanings and implications of the prayers, and attempting to internalize them. I have been at Hasidic services that were recited in a celebratory mood, often with a great deal of singing. I once attended a very long Hasidic service in which virtually every line was sung with a different tune. In Sepharadic and Yemenite communities nearly the entire service is recited aloud, which essentially eliminates the chatter heard all too often among Ashkenazim. Conservative services are along the same lines, albeit considerably shortened, with references to a return to sacrifices carefully censored out. Classical Reform was more like a Protestant service, but now has come back to a much more traditional structure. They come out with a new prayer book roughly every decade. Each one is closer and closer to the traditional service. Following the services, there is usually a kiddush; the sanctification over wine (or, in some cases, hard liquor) is recited, followed by cake and other refreshments. This is also the time for socializing. We head for home. But wait. We want to have a beautiful Shabbat meal. The second Shabbat meal is traditionally the most lavish. But how are we to eat such a meal, when cooking is not permitted on Shabbat? Are we to eat cold? Definitely not! How food is prepared and served on Shabbat differs greatly between communities, as does the menu. That will be the next part of the story.