I recently read of the passing of Rabbi Jules Harlow, z”l, my teacher and the editor of our Sim Shalom siddur. For 40 years, the siddur he created has shaped the face of Conservative Judaism. In his honor, I have excerpted some of his writing on prayer.
On Jewish Prayer
On Themes and Structure in Jewish Prayer
Every Jewish worship service has a formal structure and a prescribed text. There are opportunities for an individual’s personal expression of prayer, but the essential service consists of a classic text which emphasizes specific themes basic to Jewish theology. Like all classics, this text not only bears repetition; it consistently reveals layers of meaning and inspiration to those who become familiar with it through regular study
On berachot
An expanded variation of the berakhah includes the Hebrew works asher kid’shanu b’mitzvotav, stating that G-d “has sanctified us with His commandments.” A less literal translation emphasize that G-d’s commandments (mitzvoth) add holiness to our lives. Our use of berachot can heighten our awareness that the dimension of holiness is constantly available in each of our lives, that we are as holy as we allow ourselves to be.
On Siddur Sim Shalom
On The Liturgy of the Conservative Movement
An authentic Jewish prayerbook has its roots in the biblical and ancient Rabbinic texts which constitute the core of every service. Passages from the Torah, from Psalms, and from the Prophets, among other biblical sources, were arranged for prayer by the ancient Rabbis (of the first to the sixth centuries), who also contributed their own liturgical formulations. These two elements – biblical and Rabbinic – together with additions and modifications which have been made throughout the centuries, continue to sustain and inspire us as the basic elements of Jewish prayer.
A Jew of ancient or medieval times familiar with Jewish prayer would be at home with the overwhelming majority of the Hebrew texts in [Sim Shalom]. We are linked to Jews of centuries past who have used these same liturgical formulations in addressing our Creator, confronting challenges of faith, and expressing gratitude and praise. The Jew in prayer does not stand alone before G-d. The first person plural form of almost all Jewish prayer reflects the fact that we in our time stand in prayer together with Jews of all places and all times in our distinctive history. We hope that this will bind us to future generations as well.
On Personal Involvement
People with varying degrees of knowledge, and of familiarity with the prayerbook, are usually found at the same service. The service may at first seem strange and unwieldy to those unfamiliar with it. They are encouraged to acquaint themselves with the prayerbook, beginning with the presentation of themes and structure in this introduction [to Sim Shalom] and with a careful reading of the prayers. Although Hebrew is clearly the language of Jewish prayer, it should be remembered that Jewish tradition permits one to recite the Amidah, the Sh’ma, and the Blessings after Meals in any language that one understands.
For those least familiar with the service, the regular participants may appear to be rushing through their prayers at an impossible pace. What appears to some as incomprehensible ritual muttering may be a meaningful devotional experience for others. If you attend a service which proceeds too quickly for you, do not be discouraged. Do not resort to speed-reading devoid of meaning for you in order to keep pace with others. Find a reading rate with which you are comfortable. Join the others only for congregational chanting, singing, or reading.
Those who are most familiar with the service should be conscious of the problems of those who are less familiar with the service but who have nevertheless come in order to participate and should therefore be helped to feel at home in the synagogue. Accommodations should be made to involve them in at least some parts of the service. A number of passages could be read more slowly so that the recitation by those less familiar need not be for them a hurried and frustrating gesture.
There are many paths, many ways. Each person must find his or her own appropriate path. Your personal involvement is more important that your reading rate. It is better to say a few words with devotion that many pages of words without it. Remember, however that these are not the only alternatives. In time, you will be able to increase both the number of passages which you recite and the depth of your devotion.
Various options and alternatives are presented in this Siddur. One must always keep in mind that neither variety and brevity on the one hand nor a standard complete service on the other can in and of itself guarantee meaningful involvement.
Some pages in this Siddur contain notes which point out the appropriateness of adding one’s own words at certain times of prayer. It is difficult for many individuals to appreciate the fact that their own words of prayer or reflection are as authentic at certain times as those of an ancient or medieval sage. Individuals should be encouraged to overcome the initial difficulties of expressing their own prayers, just as they should be encouraged to participate actively in the service, whatever their level of knowledge may be at first. The results will be well worth the effort, for their own life of prayer and for that of the congregation.
In Acknowledgement
This Siddur bears the name Sim Shalom. The final berakhah of the Jewish prayer par excellence, the Amidah, begins with these words, which in themselves constitute a prayer for peace. All versions of the Kaddish (except for the Hatzi Kadish) conclude with a prayer for peace. Rabbinic tradition teaches that there is no vessel that contains and maintains blessing for the people Israel so much as peace. As a community and as individuals, may we “seek peace and pursue it.” May the Master of peace bless us as a community and as individuals with all the dimensions of peace.