SABBATH MORNING AT TEMPLE SINAI

Welcome to Temple Sinai, a traditional Conservative congregation. We are delighted that you are here to share this happy occasion with us. We hope these notes provide you with some understanding of our Sabbath service.

A WORD ABOUT JUDAISM

Judaism is not only a religion, but a culture and a civilization that goes back for thousands of years. We understand our connection with G-d to be a covenantal relationship based on G-d's requirements for us; those requirements are called mitzvot, commandments.

THE SABBATH

"And G-d blessed the seventh day, and declared it holy, because on it G-d ceased from all the work of creation." (Genesis 2:3) The Sabbath is associated with the creation of the universe and the deliverance of Israel from slavery in Egypt. Sabbath, in Hebrew pronounced Shabbat, means rest. On this day we imitate G-d in refraining from any activity that makes a physical change in the world, e.g., cooking, writing, even shopping. The day is thus an armistice in the struggle for existence.

THE SANCTUARY

As you look around our sanctuary you will see the objects and symbols that represent some of.the fabric of Jewish life. The Aron Kodesh, the Holy Ark in the front of the sanctuary, contains the Torah, scrolls, the Five Rooks of Moses. Above the Ark are the tablets symbolizing the Ten Commandments. Hanging in front of the tablets is the Ner Tamid, the Eternal Light, which remains lit at all times to signify the continuous presence of G-d. The Hebrew words written over the Holy Ark may be translated as "Know before Whom you stand." As a sign of humility and reverence before G-d, men wear a yarmulkah, known in Hebrew as a kippah, and women wear a chapel cap. Jewish men, and some women, wear a tallit, a four cornered prayer shawl, whose fringes fulfill the Biblical command to "make a fringe upon the corners of.their garment, that you may look upon it and remember the commandments of the L-rd." (Numbers 15:37-41)

THE MEANING OF BAR AND BAT MITZVAH

Bar Mitzvah is Hebrew for "Son of the Commandment." Bat Mitzvah means "Daughter of the Commandment." The Bat/Bar Mitzvah acquires the rights and responsibilities of an adult in matters of ritual, as well as the moral responsibility for her/his own conduct.

THE SERVICE

At Temple Sinai, services on Shabbat morning are conducted almost exclusively in Hebrew. However, there is an English translation that you may follow in the black covered prayer books found in the shelf in front of your seat. While many of the prayers are sung together or responsively, most a rechanted in a soft undertone, with the Shaliah Tzibbur (prayer leader) chanting the last few lines of each prayer out loud. Generally, the Cantor, who is a member of the synagogue staff, functions as the prayer leader. At various points throughout the service, the congregation is asked to rise for the recitation of certain prayers. From time to time, the Rabbi will announce page numbers. If you get lost, do not hesitate to ask someone sitting near you. If you wish simply to dwell on, reread or think about a particular prayer, that is well within the Jewish tradition; for the most part there is no need to "keep up" with the public service. The service consists of four parts: a preliminary service, the Shaharit (morning) service, the Torah service, and the Musaf (additional) service.

Birkot HaShahar and Pesukai deZimra, the preliminary services (pp. 45-86 in the prayer books) begin with a series of blessings, meditations, psalms and rabbinical writings, which serve as a "warm up" for the remainder of the Shabbat service. The main part of the Shaharit (morning) Service (pp. 86-101) consists of the Shema and its blessings, and the Amidah. The Shema is the Jewish declaration of faith in G-d and G-d's oneness. It is the oldest, most universally known prayer in Jewish liturgy. The blessings which precede and follow the Shema praise G-d for creating the. world, for showing love to us through the giving of the Torah, and for G-d's acts of redemption throughout Jewish history. The Amidah (standing prayer) is said twice, first silently, then repeated out loud. It consists of seven blessings together with a declaration of G-d's holiness (the Kedushah) sung responsively by the prayer leader and the congregation. Among its themes are the faithfulness of the Patriarchs, the wonderful gift of the Sabbath G-d has given us, and the hope that G-d will accept our prayers and grant us peace. The Shema and the Amidah have been a part of the service for almost 2000 years.

The central point of the Shabbat service is the Torah service (pp. 117-136). The Ark is opened, signalling the congregation to rise as a sign of respect for G-d's Word, and a Torah scroll is removed and carried in procession through the sanctuary. Many congregants will kiss the Torah as a sign of reverence, using their tallit or prayer book. The Torah is then unwrapped and placed on the table to be read. The reading for the morning may be followed in the Humash, the large blue volume found in the shelf in front of you. The Torah is read in Hebrew with a special traditional melody; or trope, which gives dramatic interpretation to the text and meaning and emphasis to each sentence. The chants must be learned by memory, since the signs and symbols do not appear in the Torah scroll. You may follow the reading in the Hebrew, or read the English translation next to it in the Humash. There is also a commentary on the bottom of the page and a booklet inserted in each volume with a summary of the morning's reading. During the Torah reading eight people are called to the bimah, or pulpit, to be honored with an aliyah, literally "going up." They recite special blessings for the gift of the Torah before and after sections of the morning's reading. We rise out of respect for the Torah as it is lifted and wrapped. The person honored with the final (maftir) aliyah now chants the Haftarah, a portion chosen from the Prophets for this particular Shabbat. Following another procession, the Torah is returned to the Ark.

The service concludes with the Musaf (additional) service (pp. 137-145) which consists of a second, slightly different Amidah, said silently and then repeated aloud. This repetition is followed by the hymns Ain Kailohaynu (e. 157) and Alaynu (p. 158), which declares our hope in the establishment of G-d's dominion over the world. After Alaynu, mourners may rise to recite a special prayer, the Kaddish. The service concludes with Adon Olam (p. 162), literally Ruler of the Universe.

Our celebration of Shabbat continues after the service in our social hall, as we recite Kiddush, the prayer of sanctification over a cup of wine, which is said on Shabbat and holidays. Kiddush is followed by Hamotzi, the blessing over bread, said at the beginning of a meal.

SABBATH DECORUM

1.) Please remain in the back when entering the sanctuary during the chanting of the Haftarah, during the Torah discussions, and whenever the congregation is standing.

2.) The congregation is asked not to engage in conversation during the service. There will be ample opportunity to greet relatives and friends during the Kiddush celebration at the conclusion of services.

3.) All men are requested to have their heads covered in the synagogue building. Jewish men are required to wear a tallit (prayer shawl) in the sanctuary. Head coverings and tallitot are available at; the entrance to the sanctuary.

4.) Smoking, photography, tape recording, etc., are prohibited on the Sabbath.

5.) Public telephones are not available for use on the Sabbath.. If you have an emergency, please speak to the Rabbi or the Cantor.

Shabbat Shalom - a Sabbath of peace to you all.

Adapted from material provided by Congregation Eitz Chain and Temple Beth Jacob.

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