In the Bible, we find the origin for the holiday of Rosh Hashanah. The Book of Leviticus (23:24- 25) declares: “In the seventh month, on the first day of the month, you shall observe a day of rest, a memorial proclaimed with the blowing of the shofar, a holy convocation.” However, for the first time in thousands of years, the delivery model for this worship will change.
The Hebrew root for the word “Shanah” means to change, shinui. This is typically referring to our personal evaluation and change that takes place over the High Holy Days, but this year we are faced with even greater ways to transform our worship.
Over the past few months, clergy have struggled with the dilemma of how to offer meaningful worship for the High Holy Days during the COVID-19 pandemic. The questions range from: “Can we accomplish a lengthy service filled with sermons, song, shofar blasts, and Torah readings through a virtual platform?” to “Can we figure out how to safely host a socially-distanced service where the clergy and a choir deliver a full worship service?”
Most have concluded that online is the only way to ensure the safety of their congregations. Unfortunately, this leads to a myriad of other dilemmas:
- Will worship be in a virtual meeting platform (interactive both ways) or on a webinar (interactive one-way) where people can only see the speaker?
- Should we pre-record or conduct live services?
- Should we stream worship to a website or a social media account?
- What if we lose power, Wi-Fi cuts out, or my children walk in and interrupt the service?
For a religion like Judaism, which places a great deal of importance on tradition and communal gatherings for Torah reading and saying certain prayers in a minyan, a gathering of 10 adults all tackling a new delivery model for the holiest day of the year seems like a great mountain to climb.
Martin Buber, a great 20th-century Jewish philosopher, once wrote about the distinction between an I-It relationship and an I-Thou relationship. The I-It relationship is a superficial relationship between two people, which is now reinforced through virtual meetings thanks to mandatory isolation. The I-Thou relationship is the creation of a deeper connection with another human being, leading us closer to a relationship with God.
The true task of the High Holy Days is not about how long the worship service runs or if it was the best video and music production. It is about the prayer, the melancholy tones that are chanted, and a sermon that educates, inspires, and provides hope for the year to come. It will be the roles of the clergy to create space for the I-Thou relationship to occur.
Psalm 82:1 reminds us that “God stands in the congregation of God” and we have an opportunity to reinterpret this metaphor in our current reality.
The world feels so very broken right now. People are not only fighting a virus in different ways but are bombarded with the tense political climate. We are suffering losses in many capacities; we are grieving loved ones, missing our “normal” routines, and missing out on the ability to visit with friends and family. These changes have affected our mental and physical wellbeing and will continue to do so as we see no end in sight.
The Yamim Noraim, the Days of Awe, remind us that life continues to move forward whether we are ready for it or not. However bleak things may be, we must continue to search for meaning and find our purpose. By taking the time to pause on these High Holy Days, we cash in on the reality check we all so desperately need. The world is reaching its birthday on Rosh Hashanah and we have a chance to renew ourselves and refocus our goals.
For some, not entering a physical building removes a barrier for worship participation. By observing the High Holy Days in a virtual platform, there is no one to care what shoes or handbag you are wearing or to remember when you last stepped foot in a synagogue. No one can hear whether you know the words and sing along, or if your child is making noise in the background.
The playing field for participation is leveled. Everyone has the same seat in the sanctuary – in front of an electronic device. You can have your camera off or on – you can be seen or hold on to your anonymity.
For others, this virtual space will be much harder. Those who look forward to experiencing everything happening in three dimensions or reuniting with friends they have not seen all summer will feel as if they missed out on something. Everyone will be muted figuratively and literally.
One thing is for certain. Whatever happens, it will most definitely not be a repeat of the year prior or of decades before. Clergy have been pushed in new directions to rethink High Holy Days altogether. We must remember that this is not necessarily a bad thing. Inspired by learning new technology, they have been forced to innovate, which may prove to be particularly engaging for everyone in the virtual prayer space.
It is important to use this time to reflect on the change you want to occur in your life before you experience a new modality of worship. May you all have a Shanah Tovah, a “good change” or a happy new year, and a G’mar Chatimah Tovah, be inscribed (in the Book of Life) for good.
By Rabbi Melissa Stollman