Kol Nidre Service, 9/15/20021

uh [Music] oh our minha service prior to call nidri the page is 4 31 4310 so is foreign on page four thirty three [Music] foreign [Music] oh yes is uh so so hmm good so oh we turn to kadesh shalem on page 4 41. hmm is foreign [Music] foreign [Music] [Music] this is the only night during the year when we were atalit baruch but now we would like to invite isaac polinski for the double bass that's weird thanks to the hazan i have learned the difference between a bass and a bass in english [Music] so [Music] [Music] [Music] uh [Music] um [Music] foreign [Music] [Music] [Music] [Music] mm-hmm uh [Music] [Music] hmm [Music] [Music] foreign [Music] [Music] um [Music] [Music] um [Music] uh [Music] thank you very very much for this inspiring opening this ancient ceremony found a special place in the hearts of the jewish people and has been maintained for centuries as an especially solemn and moving introduction to the holiday evening service of yom kippur called nidre has no effect upon vows or promises that we make and break with other people they still remain valid and if broken forgiveness and absolution must be sought from the people affected and not from god as the talmud teaches yom kippur does not forgive transgressions between a man and his fellow until or unless he seeks forgiveness from him from him for from her directly mishna yoma colney dre teaches us that words alone carry an power this most sacred powerful and iconic service of the jewish year revolves around nothing less than the sheer magic majesty of this spoken word we turn to an english reading on page 204 a meditation on cole nidre all the vows on our lips the burdens in our hearts the pent-up regrets about which we brooded and spoke through prayers without ends on last atonement day did not change our way of life did not bring deliverance in the year that has gone from mountain peaks of fervor we fell to common ways at the close of the fast will you hear our regret will you open our prison release us from shackles of habit will you accept our prayers forgive our wrongs though we sin again and again in moments of weakness we do not remember promises of atonement day recall that we easily forget take only our hearts intent forgiven us pardon us thank you rebecca now we will open the ark and we will give the torah scrolls to past presidents the hazan will say call nidre three times the third one we will say along we will say together with her so please rise or the ruler on page two o four [Music] [Music] [Music] is [Music] is foreign [Music] [Music] [Music] foreign [Laughter] [Music] would [Laughter] [Applause] [Music] [Music] [Laughter] [Music] [Music] [Music] we [Music] [Music] oh [Music] foreign [Music] the [Music] is [Music] [Music] [Music] [Music] me [Music] [Music] cool [Music] [Music] [Music] he [Music] me [Music] [Music] [Music] [Music] r [Music] [Music] [Applause] [Music] [Music] [Music] there [Music] oh [Music] shall we [Music] [Music] [Music] r [Music] [Music] [Music] is [Music] [Music] is [Music] [Music] i [Music] [Music] oh stan cohen harold kislyk audrey polinski you represent all those men and women who devote their resources to the threatening of this congregation may adonai bless you and your families with health and happiness our god ruler of time and space for granting us life for sustaining us and for bringing us to this moment [Music] you [Music] [Music] we now return the torah scrolls this freight and we will turn to page 207 for barcode [Music] [Music] i [Music] tell me god my end the measure of my days that i would know how fleeting my life is we walk about like empty shells we pile up possessions we don't know how to account for our lives what then should i hope for god only that you save me from the consequences of my sin you observe my walking and lying down you are familiar with all my ways there is no word on my tongue but that you o god know it well what can i escape from your spirit what can i flee from your presence i was never concealed from you even as i was being shaped in hidden places knit together in the recesses of the earth your eyes saw my informed limbs they were recorded in your book fashioned over days they all belong to you it was you who created my innermost ability to feel you fashioned me in my mother's womb examine me now god look into my heart probe me and know my secrets if you see within me cause for sadness guide me toward eternal truths hear my prayer o god give ear to my cry do not disregard my tears like all my four four hairs for bears i am a wanderer a guest in your house make me an instrument of your salvation that i might be redeemed before i go away and am no more thank you marilyn now we stand on page 207. 999 [Music] [Music] i foreign [Music] my um [Music] [Music] you have loved your people the house of israel with infinite love at olam2080 [Music] [Music] oh [Music] [Music] according to the mishna when god's name was pronounced by the high priest the people would respond praised be the name baruch since this is a response but not part of the biblical text it is normally not recited out loud in order not to interrupt the flow of biblical verses on yom kippur however we imitate our ancestors in the temple courtyard and recite it out loud [Music] they are [Music] [Music] [Music] [Music] foreign [Music] foreign foreign [Music] foreign we are on page 210 um [Music] is foreign [Music] [Music] [Music] peacefully and to awaken again to life our sovereign page 211. [Music] [Music] [Music] [Music] [Music] is [Music] [Music] [Music] oh [Music] on page 213 through 221 so hmm [Music] so okay sure uh um we remain standing and we turn to page 223. forgiveness and confession stand in the complementary relationship to one another we doing confession is the human realization that we have sinned and failed that our lives are imperfect slicha forgiveness is the divine assurance that our confession is received in love note that the assurance of god's forgiveness now precedes our confession [Music] [Music] [Music] [Music] a [Music] [Music] [Music] [Music] [Music] [Music] [Music] please be seated after praying for israel moses asked to see god's face god replied that no one can see god directly but human beings can experience the divine indirectly god passed before moses and moses heard the words of the 13 attributes page 226. [Music] [Music] [Music] [Music] [Music] [Music] please rise [Music] [Music] [Music] [Music] [Music] foreign [Music] i once visited a sephardic jew who was hospitalized i offered to blow the shofar for him and explained that it was an ashkenazic tradition during the month of elul he reacted in the following way i have never heard of this tradition actually he continued i had never heard that ashkenazim existed until i left lebanon i understood that there was a jew and a non-jew but this ashkenazi thing was new to me and he gently declined my offer being jewish has always meant something rich and diverse so it was with the 12 tribes with kingdoms of israel and judah with sadducees pharisees essence ashkenazim svardhim hasidim reform conservative orthodox anti-zionists zionists post zionists to name but a few how wonderful is to belong to a people with such a rich history and a present that continues to be mocked by this multiplicity of paths all of them called by a single name judaism but who is a jew at a time when jews were isolated from the society around them and religious authority exclusively decided who was inside and who was outside the community it might have been simpler to determine who was a jew today there are several ways to answer this question those ways are often mutually exclusive most humanists will say a jew is anyone who feels jewish for israeli writer amongst us a jew is anyone who is crazy enough to consider themselves so ultra orthodoxy on the other hand will say that a jew is one who had both a jewish father and mother and strictly practices jewish law between one extreme and the other there will be countless variations there are religious and secular jews we recognize that it is legitimate to be a non-religious jew an individual's jewish connection may not pass through the synagogue it is possible to practice a culture of judaism in which the main connection is music theater literature the hebrew language israel jewish ethics among several other possibilities however there is no cultural gateway to the jewish tradition there is no conversion to secular judaism only religious judaism in its various aspects developed a process of conversion that necessarily involves the synagogue and the rabbis so if you are outside the community and want to choose to be a secular jew you will first have to convert to religious judaism and then go through the secularization process only those who have already been born into the jewish community are able to opt directly for secular judaism make this story even more complex the criteria adopted by the state of israel are broader than those adopted by any of the jewish religious denominations for israel it is enough for one of the grandparents to be jewish for the person to be fully recognized by the state and therefore receive full citizenship the criterion chosen by the state of israel was based on the nuremberg laws applied by the nazi regime as a symbol of jewish survival israeli lawmakers said if these people were jewish enough to be persecuted they will be jewish enough to become israeli citizens in practice this variation in criteria between one jewish group and another generates a series of conflicts at times painful situations instead of asking who is a jew i would like to ask the question what does it mean to be a jew i believe that the question of what it means to be jewish carries the potential to challenge us much more and as a result add relevance and complexity to our ethnic religious and cultural experience many of us have gotten stuck in what i could call pediatric judaism we received some jewish education as children and we haven't updated that instruction at all some of us studied in jewish schools others made preparations for the bar of orbat mitzvah a religious school and still others were also lucky enough to get an important experience in a youth movement or a summer camp however after we grew up we often stopped confronting our judaism in adult life we demand the best for our professional training we study languages and do post-graduate post-graduate courses we spare no efforts to what our intellectual and experiential training is of the best possible quality however we fail to demand the same level of expanding knowledge and practice when it comes to our judaism many of us continue in adulthood with the same jewish background we had as children as if there were no sophisticated critical challenging and profound adult judaism as a result we limit our practice of judaism because we see no sense in those seemingly childish rituals i recommend serious adult reflection on our jewish identity fascinating books with reinterpretations of the jewish tradition are released every day judaism has tools for the ethical decisions we need to make in our daily lives in our schools workplaces and in family relationships there is a wealth of sophisticated rituals that adults can incorporate into their lives and these rituals can create meaningful transformations it is not possible to pass on to the next generation something that has passed us by when our children and grandchildren realize that our judaism is expressed on very few occasions in the year they understand that judaism is not something for adults and they reproduce our model i recommend that we be more concerned with our own jewish education and experience as important as ensuring that children have a good jewish background is our own incorporation of a jewish experience that is relevant to our own lives i think every jew should convert to judaism i recommend that jews assume ownership of their identity responsibly two biblical characters walked close to god thus it's written noah walked with god but to abraham god said italich lefenae walk ahead of me to be like noah is to walk with god to be pulled by the hands to wait for a call the word noah means accommodated abraham's model on the other hand denotes the possibility of taking responsibility practicing proactive leadership and breaking new ground pediatric judaism is similar to noaa's model while the sophisticated judaism i want to propose requires a row similar to the model attributed to the first patriarch on this yom kippur when many jews turn to a synagogue even if it's to hear the last blowing of the shofar that one for ashkenazim and sephardim alike i think it's appropriate to question ourselves deeply about the meaning of our judaism today is the proper day to replace the question who is a jew by the more complex question what does it mean to be a jew and we must ask this question even though we come to the conclusion that being a jew means questioning oneself again and again throughout life about the meaning of being a jew may we be confirmed in the book of a sophisticated jewish experience over humans are compared to the materials that artisans use stone glass cloth the port reflects on the on the fragility of human existence and pleats that god uses creatively not destructively two to seven please rise we open the ark yes two to seven [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] we remain standing for the 13 attributes on page 232. meet [Music] [Music] oh [Music] [Music] [Music] [Music] [Music] [Music] hear our voice schmackoleno is a supplication that seeks to penetrate the silence that surrounds us to evoke god's response and to draw god into our prayer here our voice may be among the most poignant words spoken in prayer prayer is a dialogue and we ask god to be our partnering listening to our prayers schmackoleno hear our voice we stand on page two thirty three two three three [Music] no [Music] [Music] we [Music] [Music] i [Music] [Music] do not cast us away from you take not your holy presence from us do not cast us away as we grow old do not desert us as our energy wanes please be seated we are on page 234 you are sorry we are your people and you are our god we are your children and you are our parent we are your servants and you are our master we are our congregation and you are our portion when we become your congregation adonai you become part of us [Music] [Music] you [Music] foreign [Music] you [Music] [Music] [Applause] yo [Music] [Music] [Music] new [Music] [Music] is a confession of prayer whose recitation is one of the core requirements of yom kippur the term itself means confession but it actually encompasses encompasses much more vidui comes from the same hebrew root as the word thank toda acknowledge and admit the idea of confessing as sin appears in the bible we read a man or a woman who does a sin toward a person thus breaking faith in god and that person realizes their guilt they shall confess the wrong that he or she has done we will rise up once again for vidui please rise page 234. [Music] [Music] of [Music] the [Music] [Music] [Music] [Music] [Music] [Music] thank you [Music] [Music] new [Music] [Music] you we turn to page two three seven [Music] foreign [Music] now we will read together in english on page on the bottom of page 237 we have sinned against you through denial and deceit and we have sinned against you by taking bribes we have sinned against you by clever cynicism and we have sinned against you by speaking ill of others we have sinned against you by the way we do business we have sinned against you in our eating and drinking we have sinned against you by greed and oppressive interest and we have sinned against you through arrogance we have seen against you in everyday conversation we have sinned against you through conspiracy we have sinned against you and we have sinned against you through stubbornness for all these sins forgiving god forgive us pardon us grant us atonement they'll say chuckle don't [Music] oh [Music] [Music] [Music] from [Music] [Music] please be seated there are moments in life when we do not want to know what the possibilities are we want god to show us the way at these times we ask god to be malkenum our king and to tell us clearly and determine the tip determinately which is the best attitude to take we act like servants there are situations in which we do not want to be ordered we want to be comforted we want god to carry us in the divine's arms and to give us affection we do not want god to be our king but rather our father avinu because we do not feel like servants we feel like children in need of understanding and love avila marcainu teaches us that god carries these two apparently antagonistic personalities on the one side god is our father on the other he's also volcano our king please rise to avino malcano on page 243 [Music] [Music] [Music] [Music] foreign is [Music] foreign [Music] um a my [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Music] [Applause] [Music] [Music] [Music] [Music] [Music] oh [Music] please be seated for psalm 27 and page 248 [Music] [Music] [Music] [Music] [Music] follow [Music] [Music] [Music] [Music] is [Music] [Music] [Music] we would like to invite you to join us tomorrow morning at 9 30 for shahrit please stand for a final blessing [Music] [Music] may adonai make his face shine unto you and give to you peace may adonai lift up his face unto you and give to you and to your family [Music] [Music] [Music] foreign [Music] [Music] foreign

Channel: Hewlett-East Rockaway Jewish Centre

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Length: 107min 28sec (6448 seconds)

Published: Wed Sep 15 2021