Siddur B’chol L’vavcha: With All Your
Heart, Congregation Beth Simchat Torah (Congregation Beth Simchat
Torah, New York: 2008) and Siddur Shaar Zahav, Congregation Sha
Zahav (Congregation Shaաr
Zahav, San Francisco: 2009).
In mid-1970s, I was privileged to know and teach three young women
who were determined to write a feminist prayerbook
that would embody feminist consciousness but still adhere to the basic
structure of traditional Jewish liturgy. Their work, Siddur Nashim: A Sabbath Prayerbook
for Women, by N. Janowitz and M. Wenig (Providence, RI: 1976), broke new ground in the area
of contemporary liturgy. The authors changed the metaphors we use for God, they
changed the pronouns, they wrote new material, they even wrote a controversial
prayer on menstruation. At the decision of its authors, the Siddur Nashim
was never formally published and is still available only in copies from Rabbi
Maggie Wenig <mwenig@huc.edu>.
Siddur
Nashim was followed by much innovation in liturgy. The
Conservative and Reform movements undertook revisions of their prayer books
with special attention to the place of women. Compilations of prayers and
essays on life cycle rituals for women were published. The two most notable
efforts (in my opinion) were the revisions of the Reconstructionist prayer
book, Kol Haneshama
(The Reconstructionist Press, Wyncote, PA: 1993, 1996) and the very bold and
beautiful The Book of Blessings by
Marcia Falk (HarperSanFrancisco: 1996).
As these new forms of liturgy were evolving, feminist
consciousness grew to include consciousness of the other, all the others,
particularly gays and lesbians.[1] In the
Jewish community as elsewhere, this group had remained marginal. Even the most
well-intentioned of us were, then, mildly-to- severely homophobic, the biblical
prohibition against such relationships remaining strong even as other
prohibitions were weakened. Gradually, however, the gay community gained fuller
acceptance in society as a whole and in the Jewish community as well. There is
now a widespread recognition of the situation of gay and lesbian Jews. Even the
Orthodox community, the most resistant element in Jewish society, has become
sensitized (see the film on the subject entitled, Trembling Before God [New Yorker Videos, New York: 2003]).
Gays and lesbians, meanwhile, gathered and drew up their own
prayer books. I think the first congregation to formally publish a prayer book
acceptable to the gay community was the Beth Simchat Torah community in New
York. They published the first edition of Siddur
BՃhol Lնavգha in 1981 and a subsequent
revision in 2007. Now, the synagogue, clearly labeled ҁn
LGBT Synagogue for People of All Sexual Orientations and Gender Identities,Ӡhas published a new
edition (2008). Congregation Shaաr Zahav of San Francisco followed suit with Siddur Shaաr
Zahav (1982, 1994, 2000, and now 2009). I would
like to comment on these two prayer books but, in the interest of full
disclosure, I need to say that I am heterosexual with a wife, three children,
and five grandchildren. I am also a traditional Jew with rabbinic ordination as
a Conservative rabbi though I belong to a modern Orthodox, Young Israel,
community. I am also a professor of Jewish Studies and have taught and written
Jewish liturgical texts (see Facing the
Abusing God: A Theology of Protest [Westminster John Knox, Louisville, KY:
1993] 265-99).
Siddur BՃhol Lնavգha is
a very beautiful book. It is very clear that its authors are learned in Jewish
and secular culture, as well as spiritual and poetic human beings. The Siddur stands out in three areas.
The Siddur
uses inclusive language.
Examples: The traditional Amida (Silent Devotion;
106) evokes the matriarchs as well as the patriarchs. I am particularly pleased
that the concubines, Bilhah and Zilpah, have been
included; our father, Jacob, went out of his way to see that the children from
these marriages would not be discriminated against although their mothers were
not full wives. The Barգhu (Call to Worship; 78) contains
grammatically correct forms with feminine endings as well as the usual
masculine endings. The greeting in Lգha Dodi (the
poem receiving the Sabbath Queen; 68-70) substitutes Ҍike
[sic] a heart rejoices in loveӠfor ҡs a groom rejoices over his brideӠand
ңrown of GodӠfor ңrown of her husband.ӠIn
an even broader inclusiveness, the Alenu (Adoration;
140) and the Ata vգhartanu (holiday insertion into the
Amida; 268) offer alternative inclusive language
alongside the exclusivist chosen-people language of the original.
There is wonderful new material that the authors share with us:
There is a beautiful alterative to the Amida (Silent
Devotion; 124-25), two thoughtful prayers for our country (176-77), and poems
by Walt Whitman (together with Naomi Shemerճ
Hebrew translation; 240-41), Agnon, Adrienne Rich, and others. There is also
Debbie Friedmanճ beautiful prayer for the sick
(133) plus new prayers for the sick that, thoughtfully, include addicts, the
emotionally ill, and the caregivers (130-31). And then there are poems in
Yiddish and Ladino (Judeo-Spanish).
There are, to be sure, also prayers especially for gays,
transgendered persons, and others: The new Al ha-Nissim (prayer for miracles
inserted into the Amida; 114-15, 256-57) is
particularly bold because it follows the traditional form while introducing new
content for Gay Pride Shabbat. There are also prayers for those suffering from
HIV-AIDS, for those who are coming out, for those who have died, and special
prayers for AIDS Day and Gay Pride Shabbat (200-05, 256-63). These prayers are
important, not only for their poignant beauty, but because they bring gays and
lesbians into the synagogue, into the liturgy of the Jewish people, and into
the presence of God.
Siddur
Shaաr Zahav,
published in San Francisco, is also a beautiful book. The same three areas
focus the work of this prayerbook.
The Siddur uses
inclusive language. Examples: There is a twofold Baruch She-amar
(Introduction to the Psalms of praise; 194-95), a twofold Ein Kelohenu (concluding hymn; 472-75), and an alternate
version for the prayer for nature in the evening service (146-48; though none
for the blessing which follows on chosenness). In an
attempt to reach out even more inclusively, this Siddur uses three versions of the blessing of the Shabbat candles
(masculine, feminine, and Marcia Falkճ Ԧountain of lifeՠlanguage; 104),
four versions of ԡs a bridegroom rejoices over his brideՠ(Lecha Dodi; 130), and three
versions of ԡnd the children of Israel shall observeՠ(Ve-shamru; 171) and Ԩow good it is for brothers to dwell
togetherՠ(Hineh mah tov;
99). Even the womanճ interpretive version of the Amida, however, does not include the concubines (258-59).
There is some very beautiful new material that the authors share
with us: There is a fine series of prayers dealing with ҒelationshipӠwhich
includes, among others, prayers for the end of life, for surrogate mothers, and
for the childless (25-38); prayers for those who are ill, recovering, and
caregivers (39-42); and prayers for life cycle events (47-52). There is a very
reflective Interpretive Amida (Silent Devotion,
298-301), a bold new version of what was once the prayer for the restoration of
sacrifices (246), poems in Yiddish and Ladino (including one with the
Judeo-Spanish text in Hebrew characters, 476-79), and artwork. There is even a
meditation in place of the Amida for non-believers
(266-67) and a multiple-orientation and historically informed list of guests
for the Sukka (390-91).
There are, to be sure, also prayers especially for gays,
transgendered persons, and others scattered throughout the book, including
personal prayers (18-24) and prayers for Gay Pride Shabbat and HIV-AIDS Day
(442-43). There is even a Queer Amida (260-62).
There are three problems that bother me with both these prayer
books. First, the translation of Psalms: Here, to my mind, the educated,
spiritual, and poetic authors have failed because most psalms contain many
voices that alternate as the text develops. Psalms 27, 30, and 91 are among the
best examples of religious poetry in which the voice of the poet changes every
few verses, giving us a wide range of this religious imagery and emotion. The
translations before us simply do not reflect this range of voice. They seem,
rather, stilted; written in two line insets or four
line stanzas perhaps for congregational reading. (This is true of the
translation of some of the medieval Hebrew poetry too.)See, by contrast, my Facing the Abusing God: A Theology of
Protest, 57-192; or my website, http://www.js.emory.edu/BLUMENTHAL/index.html,
under Student Work, for examples of how I think Psalms need to be read in the
multiplicity of their inner voices, as well as together with the voice of the
reader.
Second, Siddur Zahav includes a wonderful short interpretation of үn your heartӠby the Chasidic
Rabbi, Menachem Mendel of Kotsk (227). This brief
paragraph contains very deep psychological and spiritual insight into how to recite that line. Modern prayer
books need much, much more of this: directions on how to recite the liturgy, on how
to give meaning to a pre-existing text. Iխ
not sure we need more inclusive language or more examples of prayers, however
good, written by others. It used to be the case that Catholic schools included
instruction on how to recite the Lordճ Prayer though
my students tell me this is no longer the case. I do not recall any such
instruction in this during the long years I spent in religious schools,
including a rabbinic seminary. Again, see my website, under Articles, for my
attempt to do this.
Finally, though this is minor, I do not understand including, in a
modern prayerbook, invocations of the magical names
of God though they do occur in the traditional prayerbook
(e.g., just before Lecha Dodi). Nor do I understand
prayers to ԡmeliorate dreamsՠthough dreams can
certainly be frightening.
The new editions of Siddur BՃhol Lնavգha
and Siddur Zahav
are fine additions to the liturgical literature of modern Judaism. Their
learnedness, sincerity, beauty, and boldness are to be praised. There is,
however, work still to be done in our effort to make prayer an important part
of our spiritual lives.
David R. Blumenthal
Emory University
This review
essay appeared in Reviews in Religion and Theology
17:3 (2010) 341-44.
[1] The situation of intermarried persons and that of children of such couples, as well as the situation of race and mixed racial couples, also became foci as what had been feminist consciousness grew to include more of the other.