Sh’ma Yisrael Adoshem Elokeinhu, Adoshem Echad.  These words are found in the Torah in D’varim 6:4.  Jews and non-Jews alike know this prayer.  For our young children it is one of the very first prayers taught. Did you know that the melody you are using is traditionally considered MiSinai (From Sinai) and was sung time immemorial by all the Jews beginning at Mount Sinai?  In reality, although the prayer itself is from those ancient times, the melody that is sung and taught today is less than 200 years old.  The United States of America is older!  The composer was Austrian born Hazzan Solomon Sulzer.  He composed this melody and others as part of his Shir Zion which was first published in 1840, when he was 36 years old.

During our morning service, before the Sh’ma is recited, we pray the Ahavah Rabah, which is translated as “With abundant love”.  We sing the Ahavah Rabah “…because of the verse that reads, ‘They [Your Kindnesses] are new every morning; great is Your faithfulness.’ (Source: The Encyclopedia of Jewish Prayer, Macy Nulman, pg. 11).  It’s like when someone says to you “It’s a new day!”.  In the evening service the prayer before the Sh’ma is known as the Ahavat Olam, which is translated as “With everlasting love”.  Ahavat Olam reinforces this intention in the verse “I have loved Thee with an everlasting love.” (Source: The Encyclopedia of Jewish Prayer, Macy Nulman, pg 12).

In the morning and in the evening we set up ourselves to be in the right frame of mind when saying the Sh’ma.  “The Sh’ma is an affirmation of Judaism and a declaration of faith in one G-d.  If you look around you may see people cover their eyes or lower their heads and close their eyes.  For many people this is a way to focus and listen to the simple prayer.  The obligation to recite the Sh’ma is separate from the obligation to pray and a Jew is obligated to say the Sh’ma in the morning and at night (D’varim 6:7).” (Source: https://www.jewishvirtuallibrary.org/the-shema).  When we sing the Sh’ma, starting with the Ahavah Rabah in the morning or the Ahavat Olam in the evening we utilize the melodies composed by Solomon Sulzer. Who knows if we will still be using these melodies for the next 200 years!    

The next section of the Sh’ma is the V’Ahavtah. And you shall love the L-rd “….your G-d with all your heart, with all your soul, with all your might.” (Source: Siddur Sim Shalom L’chol, pg. 33).  In this section we are taught to teach our children about our faith, about our love for G-d and about our traditions. Here you will notice a “change-up” tune and for the  V’Ahavtah we utilize Torah Trope, tying together through the melody not only all three of these prayers, but also ending with the melodic structure of chanting the Torah, thus bringing us back to the gift of the Torah to the Jewish People.  Now we are prepared to hear the words of Torah and understand them in our hearts.

As we tie the Sulzer Melody, which has become ingrained into our collective musical souls, to the familiar chanting of the Trope, we become part of a beautiful tradition that started with Revelation.  We close our eyes during the Sh’ma to help us listen, not only to our collective voices singing together, but also to hear G-d within our community.  Next time you are in Synagogue, whether during a daily Minyan, a holiday, or a Shabbat service, join us together as we sing the Ahavah Rabah / Ahavat Olam, the Sh’ma, then the V’Ahavtah.  As our voices join together and become one, we recognize that the L-rd our G-d is One.

“Master of the universe who reigned before any form was created.  At the time when His will created all things, then as “King” His Name was proclaimed…” (Source: The Schottenstein Edition Siddur for the Sabbath and Festivals, page 129).  We say these words in Hebrew at the end of our Shabbat Services on Shabbat Morning and even most Friday Evenings.

The Adon Olam is a short piyut or poetic hymn which was incorporated into the Shachrit service in the 1500s, however it has been a part of the Liturgy since the 1400s. There are several authors credited with composing the Adon Olam including Solomon ibn Gabirol, Rav Sherirah Gaon, and Rav Hai Gaon to name a few.  Adon Olam initially was used as an introduction to the morning service and also as a closing prayer.  In the Moroccan tradition it was used as a wedding song.  Not only chanted at weddings and services, Adon Olam has also been recited prior to going to sleep and even chanted at deathbeds.

“The hymn glorifies the supremacy of G-d, His omnipotence, and His providence.” (Source: The Encyclopedia of Jewish Prayer by Macy Nulman, Page 7).  There are a variety of different versions of Adon Olam.  For example, the Ashkenaz version has 10 lines or 6 stanzas, while a Sefardic version has 14 lines or 7 stanzas.  Both versions focus on the same themes of the Eternal and our faith in the providence of G-d.  Other lines connect us to the Psalms in different ways.  “Adon Olam references some of the most famous lines in Psalm 23. Where the Psalm says, ‘I fear no evil for You are with me,’ Adon Olam repeats, ‘G-d is with me, I have no fear.’ Where the psalmist exalts that ‘my cup runneth over’ Adon Olam refers to G-d as ‘my cup of life.’ (Source: Adon Olam A Short Hymn that Summarizes the Jewish Understanding of G-d, https://www.myjewishlearning.com/article/adon-olam/)

The opening word of Adon means Master or L-rd which was first Spoken by Avraham in B’reishit Chapter 15 Verse 2, “But Abram sad, ‘O L-rd G-d, what can You give me…’” (Source: Etz Hayim Torah and Commentary, Page 82).   In this section Avraham is reminded that he remains childless, even though he was promised that his children shall inherit the land that he sees, then who but Eliezer, his servant, should inherit all his wealth.  It is at that point that G-d once again re-affirms his promise to Avraham, thus re-affirming Avraham’s faith and trust.

Next to the Sh’ma the Adon Olam is one of the most well-known and beloved prayers.  Due to the nature of the piyut it can be sung to almost any melody.  To name a few more popular tunes –  Gilligan’s Island, Yankee Doodle, Take Me Out to the Ballgame, Frozen, Broadway Songs, Yiddish Songs, Patriotic Songs,  Beatles songs, Operas and so many others.  What is your favorite tune for Adom Olam?  When we have a Bar or Bat Mitzvah, many times family members will join together on the Bima and lead the Congregation in Adon Olam.  When there is no Bar or Bat Mitzvah many times students from our Religious School will join us on the Bima and lead our DHJC Community in Adon Olam.

As we join together and sing the various melodies let us take some time to ruminate upon the meaning of the words and how they can connect us, not only to each other, but to our faith in G-d.

Jewish Music has a fascinating history.  Depending on where the Jews have settled, our music has been influenced by the surrounding culture, while at the same holding onto much of our traditional melodic and liturgical practices.  One of the areas that I have begun researching is the Jews of Italy and their musical traditions.

Did you know that Jewish people have a long history in Italy originating over two thousand years ago.  The music of the Jewish people in Italy has three distinct influences: “…Italian, Ashkenazi and Sephardic traditions, with Italian musical culture and its innumerable cultural, regional and linguistic differences.” (Source: ON THE MUSIC OF THE JEWS OF ROME – Francesco Spagnolo, University of California, Berkeley) I learned on the Cantors Assembly Mission to Spain in 2016 that Sephardic Jews from Spain emigrated to Italy and Greece to escape the Inquisition.

Most of us are familiar with Italian music as Opera, sung by amazing voices with power and passion.  And so liturgical music followed with many compositions written in the Operatic style.  As Jewish music developed in Italy during the time of the Haskalah (Emancipation) in the 19^th Century, Cantors and lay composers began creating amazing choral repertoires and even adding instrumental music to the prayer experience.

The music of the Synagogue was not the only place where the Jews had their presence felt.  Jewish musicians were active during the late Renaissance / Baroque period.  After the Haskalah, Jewish performers and composers became involved with Opera and even composed operettas. Some served at court as concert masters where they entertained Dukes and their guests.

Much of the origins of the Italian music culture can be found in the works of Salamone Rossi, an Italian Jewish composer and violinist (ca. 1570 – 1630).  Rossi is unique because he not only composed and entertained for court, he also wrote Jewish liturgical compositions using popular music of his time (Baroque), and using the Hebrew language.  His music represents the blending of the Italian Musical style during that time period and the liturgical style of the Synagogue.

By the beginning of the 20^th century Jewish involvement in the Italian music scene became prominent, including musicologists, ethnomusicologists, performers, and music historians, several of whom taught in universities.  Unfortunately, by the late 1930s Mussolini’s regime enacted strong Anti-Semitic laws, which forced the Jewish presence out of the general Italian musical community.  Many of the composers of the time fled Italy and only a few of the families returned.

Though we have a lot of records of the music of the Jewish people in Italy, much of the creativity came to a sudden halt during the time of the Holocaust.  After the Holocaust there has been a reconstruction of Jewish communities and their liturgy in Italy.  Much of this was done via recordings, public performances and education.  There was a strong oral musical tradition that kept Italian Jewish Music alive during troubling times.

Much of the work created by Jewish composers, not only in Italian music but also Liturgical music was lost during this period.  Only now, through research are we finding out names of many of these composers, performers, and musicians, and their musical works.

Join My wife Kathy and myself in 2021 – June 28 – July 8 along with the Cantors Assembly through Ayelet Tours as we take a Journey to Italy.

Why is this Passover different from all other Passovers?

Maybe this should be the fifth question that we ask. Normally we are getting the house cleaned, tables set, food prepared, Afikomen Gifts, and so on. We are getting set for a Passover Seder with family and friends in attendance. We are looking forward to the telling of the story of our journey to freedom from being slaves in Egypt, and how G-d through Moses leadership leads us on that journey.

However this year we are slaves once again – not to a Tyrant like Pharoah, but instead we are slaves to a nasty Pandemic: Covid – 19. This is unlike anything we have seen in our lifetimes. Sure, SciFi Channel has plenty of fantasy shows and movies about Pandemics, but as we can see it is not like our current reality.

We should now be looking to who our Moses is? Who will take up that Mantle and help to free us from this “Slavery”. Instead of one Moses, there are several. They are the EMTs and First Responders, they work for the CDC and WHO. They are the scientists, the Doctors, the Nurses who are working tirelessly to find a cure, a vaccine, a way to stop Covid – 19 from spreading. They are those who are on the front lines who deal with the repercussions of this Pandemic.

Our Aarons and Miriams are the delivery people, mail people, workers who put their own lives on the line to make sure that those of us stuck in the Slavery of Quarantine have what we need to get by. They are the Tech Companies and their employees who keep the portals running like Zoom, Google Classroom, and others that keep us connected – if not physically, then through a virtual reality where we can see and hear each other. Though not perfect, it gives those of us in isolation the ability to connect with each other.

Like the Ancient Hebrews who crossed the Sea of Reeds to escape to Freedom, we too will have our Sea of Reeds which we will cross. And like the ancient Hebrews we will not be the same after this experience, but instead we will be stronger, we will come out of this Pandemic – reborn into a new people, a people who will have an appreciation for each other and for our lives.

May our Seders this year – albeit in isolation, though broadcast through a Virtual Medium – bring us joy, song, and an appreciation for each other.

Every High Holy Day we sing the Un’taneh Tokef Prayer as part of the Musaf Amidah.  The basic meaning of this prayer is: “Let us describe the power of the holiness of this day, for it is awesome and fearsome…You will open the Book of Remembrances, and it will be read by itself, and the signature of every person is within it…On Rosh Hashanah it will be inscribed, and on the day of the fast of Yom Kippur, it will be sealed how many will pass away, and how many will be created, who will live, and who will die…but repentance, prayer and charity nullify the harsh sentence…”

The Un’taneh Tokef Prayer was written approximately one thousand years ago.  Because of the dramatic and moving imagery it also was including during the Yom Kippur service.  This powerful prayer was intended to evoke a sense of trepidation and awe as we stand before G-d’s throne for judgment.  As if all of humanity passes before G-d like sheep beneath the staff.

Not only does this prayer describe the frailty and transience of humanity, and the fear that we should feel, it also notes G-d’s supreme mercy, noting that by changing one’s heart and life will overturn even the most severe decree of punishment.

The Un’taneh Tokef is recited prior to the Kedusha prayer focusing on Divine Judgement.  There are four paragraphs to the Un’taneh Tokef.  This them of divine decree comes in part to a Talmudic Teaching:

“On Rosh Hashana, three books are opened [in Heaven] – one for the thoroughly wicked, one for the thoroughly righteous, and one for those in-between. The thoroughly righteous are immediately inscribed clearly in the Book of Life. The thoroughly wicked are immediately inscribed clearly in the Book of Death. The fate of those in-between is postponed from Rosh Hashana until Yom Kippur, at which time those who are deserving are then inscribed in the Book of Life, those who are undeserving are then inscribed in the Book of Death.” (T.B., Rosh Hashana 16b)

As a token of this belief, the common greeting on Rosh Hashana is Leshana tovah tikatev – “May you be inscribed for a good year.”

Leonard Cohen was inspired by this prayer to create a song “Who By Fire” after singing in front of Israeli Soldiers in the Frontier in the Yom Kippur War in 1973.

The lyrics to this power song reflect Leonard Cohen’s Feeling on this powerful Prayer:

“And who by fire, who by water, who in the sunshine, who in the night time,
who by high ordeal, who by common trial, who in your merry merry month of may,
who by very slow decay, and who shall I say is calling?

And who in her lonely slip, who by barbiturate, who in these realms of love, who by something blunt,
and who by avalanche, who by powder, who for his greed, who for his hunger,and who shall I say is calling?

And who by brave assent, who by accident, who in solitude, who in this mirror,
who by his lady’s command, who by his own hand, who in mortal chains, who in power,
and who shall I say is calling?”

As we hear the sound of the Shofar and the Prayers of the High Holy Days, let us remember to reflect, not only about the people we have been over the past year, but also on how we can be better people for the next year of 5777.  From my wife Kathy, and our Sons Nathan and Aaron we want to wish all of you Leshana Tovah Tikatev – “May we all be inscribed for a good year.”

Attending a shiva call (comforting a Jewish mourner) is one of the most meaningful acts of condolence. In Judaism, we are taught that when a member of our community feels the pain of loss, we are obligated to be there to provide comfort and solace. Each shiva is different, depending on the traditions and beliefs of the mourning family and the nature of the loss. The primary purpose of entering the home of Shiva is to be a menachem avel (a comforter of the bereaved). This is a wonderful mitzvah for the person leading the service, and also gives the mourner the feeling of support and comfort.

It is for this reason a Minyan of Comfort program is being held in Dix Hills, NY. A joint project of the FJMC (Federation of Jewish Men’s Club) and the Cantors Assembly, the program is designed to provide volunteers with the needed ritual and social skills to lead a shiva service in a meaningful and comforting manner. The program addresses the different comfort levels of mourners, desired logistics to create the appropriate mood, and customs that take place at the conclusion of shiva.

I am currently teaching a program that involves attending five 1-hour classes. The course involves a discussion of customs, including students’ own experiences and understanding of the shiva experience. It is necessary to know Hebrew, as the students will be learning the prayer service. They also learn the difference between a shiva prayer service and a regular prayer service. In order to gain a better understanding of the prayers, students learn and chant nusach (proper motifs for the specific service) specifically written for the shiva minyan prayers.

I believe practice really helps in this class. It gives the student more confidence in their own ability to be a leader and to bring comfort to mourners in a meaningful way. To gain practical experience, all students are asked to stay after class for the evening prayer service so that they can practice their newly developed skills. At first they observe and listen, but the goal is by the end of the program that the student feels comfortable enough to lead. At the end of the course, the students receive a certificate of completion signed by both the president of the FJMC and the Cantors Assembly.

The program was first developed in Chicago. The idea was taken from the book “A Minyan of Comfort” by Sidney Greenburg, published in 1996. The program was piloted in the Midwest Region of the FJMC in November 2014 by the Men’s Club of Congregation Beth Shalom under the direction of Hazzan Steven Stoehr and the Men’s Club of Congregation Beth Judea under the direction of Hazzan Roger Weisberg.

I was first approached about the program by Rabbi Chuck Simon of the FJMC at a NY Region Meeting. After speaking with Rabbi Simon and current president Aaron Altman of the Dix Hills Jewish Center, I contacted Hazzan Steven Stoehr to find out more about the program and what was needed to implement it at the Dix Hills Jewish Center.

There are wonderful booklets provided for the program which are available at the FJMC Website called “Creating a Minyan of Comfort”. These booklets provide a step-by-step tool to aid the student towards the goal of becoming a lay shiva leader. At the Dix Hills Jewish Center both men and women take part in the class.

“Can you hear it? In the distance is that sound! The Clarion Call of the Shofar. During the Month of Elul the Shofar is sounded – calling us to prepare, to be ready.” – I am a child sitting at a desk in my Hebrew School and my Rabbi has enthralled us with these words – “Prepare. Be ready!” We became excited with thoughts of hearing the shofar sounding out across the classrooms, down the hall, through the sanctuary, out into the street, calling, calling, announcing to everyone that the New Year was upon us, Be Ready!

Though I can’t speak for my classmates – I know that the call of the Shofar resonated deep within me. I always felt an awakening, a sense that something important, something wonderful was approaching.

Even before starting Religious School I remember my father picking me up so that I could not only hear that Clarion Call but actually witness the Baal T’Kiah – the person honored with the blowing of the Shofar.

What is a shofar? A shofar is a musical instrument of ancient origin, made of a horn, traditionally that of a ram, and used for religious purposes. Like the modern bugle, the shofar lacks pitch-altering devices. The Baal T’Kiah uses facial muscles and how he or she holds their lips to the mouthpiece to make different sounds.

In order to master the different sounds, the Baal T’Kiah can change how they use air to create each shofar call. Each call is known as a T’Kiah, or blast. The four most well-known sounds we hear each and every Rosh Hashanah are the T’Kiah (one blast), Sh’varim (broken- 3 short blasts), T’ruah (alarm – rapid series of 9 or more short blasts), and the T’Kiah G’dolah (Great blast – a single unbroken blast held as long as possible).

The shofar sounds, like music, are meant to stir our heart and soul and help us to change our ways:

• T’Kiah – a steady, clean sound asking you to search your heart and seek repentance
• Sh’varim –a staccato or quivering sound indicating regret when one realizes their misdeeds and then desires to change
• T’ruah – a wavelike sound of alarm that hearkens us to return to the mitzvot
• T’Kiah G’dolah – the last blast entreating us to sincerely change for the better

So why did we blow the Shofar during every day (except for Shabbat) in the month of Elul? Elul is the time to prepare for the Yamim Nora’im. The T’Kiah sounds out to call the community to reflect on the past year individually and collectively. The Clarion Call of the Shofar was heard, usually after the Morning Minyan. This was done through the 28^th of Elul, and on the 29^th of Elul the day prior to Rosh Hashanah; we do not blow the Shofar. As the month of divine mercy and forgiveness, Elul is an opportunity for t’shuvah (“return” to G‑d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew), in the quest for self-improvement and coming closer to G‑d. This is a time to search our hearts and draw closer to G-d in preparation for the Days of Awe. Through the Clarion call of the Shofar our hearts stir, our souls ache, and we begin the process of T’shuvah.

During the year we get lost in our daily lives. Our spirituality takes a back seat to everyday living. What started out as an opportunity to come back spiritually to G-d (T’shuvah) during the last High Holy Days becomes nothing more than a faintly remembered thought. The Clarion call of the Shofar during the Month of Elul awakens our spirit and reminds us to be prepared.

It is for this reason that we marked each weekday of Elul with the sounds of the shofar. It can be said that these series of blasts may emulate the sound of crying, our cry of tears over our past failures and shortcomings. And just as one can feel better after a cathartic cry, we can awaken ourselves to renew and reinvigorate our relationship with G-d.

During Rosh Hashanah we will hear 100 blasts of the shofar with its varying calls. Allow those calls to reverberate within you, feel the sounds stir your heart, allow the calls reach deep within your spirit and join us at DHJC as we begin the New Year of 5776.