Common Grounds June 2020 : Prayer in the virtual space

By: Rabbi Melissa Stollman.  

Union for Reform Judaism,
Major Gifts Officer

By: Pastor Andy Hagen,

Advent Life Ministries,

Boca Raton, FL

Since the shelter-in-place orders began in March religious institutions scrambled to move their programs and worship to a virtual space. While some congregations around the country already took advantage of streaming services to offer a hybrid worship of face-to-face and online prayer, most did not. This presented quite a few challenges. The obvious hurdle concerned the technical aspects – what virtual platform to use, what audio/visual equipment to purchase, and so on. But the more difficult task involved how to create a spiritual communal worship experience while everyone remained separated and isolated, from one another and the sacred worship space.

As we moved to the virtual space the role of the clergy has also changed. While it is still to engage the community, provide pastoral care, and teach tradition, history and values – the way this needs to be done has shifted, without any time to prepare. Here, in Parkland, we are no strangers to disruption, even when surrounded by crisis and trauma. We may have been more prepared to bear the emotional weight of this new reality, but not the physical nuances of running our business from home. Clergy, trained in leading worship and teaching about faith, had to quickly become tech savvy, managing different platforms and equipment. Acquiring an entire new language, based in technology, also needs to be learned. From Shabbat services, to “Zoom” mitzvahs, to online funerals – our work looks very different than before.

I have always believed that a community can be created in a virtual setting. Just look at Facebook with its millions of groups that segment us based on our interests. These are some of the most engaging online forums that exist. Now, with the increased use of videoconferencing technology, reunions of all types occur across the world with the realization that everyone is only one click away. I watch clergy lead Facebook live sessions filled with study, prayer and music that not only engage people in the moment, but stay online for others to watch later. If you miss worship in our time zone, you can click on a California synagogue’s website and catch it live a little bit later. These are the most positive changes that have happened since this pandemic began, and I hope they will not disappear in the future.

Now as restrictions begin to lift in Florida we are faced once again with how to conduct our worship in meaningful ways. Just because we CAN be open does not necessarily mean that we SHOULD. In person worship often attracts an older population, which may be more vulnerable during this time. No one would want to put anyone at risk, for the sake of prayer. The concept of pikuach nefesh, saving a life, is an important principle in Jewish law stating that the preservation of a human life is the greatest commandment one can follow, above all others, including worshipping together physically to create a minyan (prayer quorum of 10 people). Under this guiding principle online prayer with a minimum of 10 people will suffice for worship. It is my prayer that we stay as healthy as possible, minimize risks when we can, and continue to engage with each other in meaningful ways, even if this means using online platforms a bit longer. While these virtual experiences cannot fully replicate an in-person gathering, they do have the opportunity to keep us engaged and connected during a very isolating time.

In August of 70 AD the Jewish people suffered a terrible tragedy. Besieged by Roman armies, the city of Jerusalem fell and with it their Temple. The loss of land and life and freedom was significant but the religious implications were even greater. Without the Temple, how would God’s people be able to maintain their worship of God? The answer to this crisis was an institution that can be found all over the world-the local synagogue. No longer bound to one location Judaism grew in its world-wide presence. 

In March of 2020 synagogues, churches, mosques and houses of worship faced a unique challenge caused by the COVID-19 Crisis. How can we gather our members together to worship if our doors are shut? Some churches, mainly extremely traditional, small or poor have just shut down. It is a painful truth that some will not reopen. Others have refused to close their doors only to find that members have gotten infected and died despite their faith in God. 

But for millions of the faithful God has gone online. Churches have started drive-in worship services and drive-thru communion. Others are finding safe ways to feed their neighbors out of their parking lots or setting up emergency funds for those in difficult situations. Most have found a way to go online with their worship services, Bible studies and small groups. Our church has risen to the occasion in a variety of ways:

• Our Senior Bible Study members helped each other figure out Zoom and now meets weekly.

• Our pastors host a mid-week talk show called “Meet in the Middle” that focuses on encouraging our members during this difficult time.

• Easter Baskets were shared with our teachers in a car line.

• A small study group my wife and I belong to has met now for seven weeks in a row-a record for us!

• Members will drive by this Sunday to pick up milk weed plants to plant for their moms to attract butterflies-a potent symbol of hope that we will soon leave our cocoons!

By no means do we want to let these “silver linings” deflect from the very real suffering around us. But just as people of faith have found ways to “keep the faith” in all manners of trials it is good to know that this time is no different. And who knows? Perhaps our hope will be the most contagious thing to outlast this pandemic.

Church Icons: More Than a Season of Faith for St. Mark’s

For the Rev. Mark
Leondis, the icons of saints leading into the sanctuary at St. Mark Greek
Orthodox Church are family. And as you would with beloved family members, the
senior pastor at the golden-domed Boca Raton church pauses in conversation to
acknowledge them — a few whispered words of greeting to St. John and a
kissed-fingers tap for St. Mark.

Leondis only once
neglected such familial obligations. As a young deacon visiting a church in
Dallas, Texas, during Holy Week, Leondis was rushing through on some or other
important errand. A volunteer at the church stopped him short. “No matter how
much of a hurry you are in,” the man said, “always venerate the icon before
entering the Church.”

“We don’t worship
the icons themselves,” Leondis explained, gesturing to some of the 100-plus
paintings and mosaics adorning St. Mark’s, from the entryway to atrium to
sanctuary. “These are reminders of what these people achieved and what they represent.”

What the artworks
represent often depends on the believer, Leondis said. So, while one
parishioner has an affinity for Mary, another feels moved by St. John the
Baptist. Children love the stories the paintings depict, while elderly
churchgoers appreciate the traditions the art reinforces. For some, the
paintings inspire faith; for others, they serve as reminders of spiritual
journeys, struggles, and values.

Eastern Orthodoxy’s
icons, as much as the faith’s holy anointing oil, musical chanting, readings of
the Psalms, and the incense wafting from swaying gold censers during church
services, “incorporate all of the senses,” Leondis said. “They help lift us to
heaven and continually inspire us to treat each other as we treat the icons
themselves.”

Opened in 1997, the
sanctuary at St. Mark’s was consecrated in 2014, after a significant portion of
the church’s current iconography — painted over a span of 10 years by New
Jersey-based artist Laurence Manos — was completed. Leondis, St. Mark’s pastor
since 2011, said the overall brilliance of the artwork is itself a constant
source of revelation for him.

St. Mark’s is one of
the rare Greek Orthodox churches brightened by the sun streaming in the
chapel’s expansive windows. South Florida’s bright sunlight pours in from east
and west, seeming to set aflame the generous halos of gold leaf and the rich
reds and blues that suffuse Eastern Orthodox iconography.

Leondis
said work on the final stage of paintings for St. Mark’s, estimated to cost
more than $1 million, is set to begin in June.

Chabad of Parkland is breaking new ground

Serving as the regional headquarters for Chabad of North Broward and South Palm Beach Counties, the Chabad of Parkland Center for Jewish Life is getting a facelift.

The interior design has been completed and construction is well underway. The designer incorporated a Feng Shui style showcasing natural elements such as earth, metal, water, and wood using muted colors of blues, grays, silvers, whites, and ivories to accentuate this stunning new temple’s facade.

The Center will feature a wall honoring one of the most influential Jewish spiritual leaders of our time, Rabbi Menacham Mendel Schneerson. Rabbi Schneerson is widely recognized as the drive behind the universal progression of the Chabad movement. The focal point of the sanctuary will be the Holy Ark, where the synagogue’s Torah scrolls are kept. After a lengthy permitting process, ground was finally broken for the new house of worship in 2015 and since then there has been a tremendous response from our community to see this project to its fruition.

The building’s architect, Kobi Karp, said of the design, “I used the community as inspiration for a sculptural building using indoor/outdoor spaces for congregation, assembly, and play. A key element in the design of the Chabad was orienting and placing the site to maximize natural light indirectly into the spaces.”

The Hebrew acronym ChaBaD, standing for wisdom, understanding and knowledge, is a way of life for some Jewish people of faith. Its philosophy that we must work together in an effort to make the world a better place by promoting acts of kindness is based on the teachings of Rabbi Schneerson.

The Center was founded in 1998 by the parents of current Rabbi Shuey Biston. These visionaries set out to enrich our daily life experience through development of the spiritual inner-self of each person. They created an environment of love and acceptance by teaching tolerance and awareness for all. Decades later, Chabad of Parkland has blossomed into a large and thriving community.

The campus at 7170 Loxahatchee Road, functions as a meeting place for social, religious, educational, cultural, and family friendly events. Congregates can partake in Hebrew school programs and weekly Kiddush luncheons that follow Shabbat morning services, along with numerous other activities taking place throughout the year for worshipers of all ages.

With custom doors, silver-leafed ceilings, crystal chandeliers, and fresh landscape, the new site is scheduled for completion in early 2019. To contact the Chabad of Parkland Center for Jewish Life, call 954-970-9551 or visit ChabadofParkland.com.

The Origins of Halloween

THINGS THAT GO BUMP IN THE NIGHT: THE ORIGINS OF HALLOWEEN

by Cynthia MacGregor

halloween-cat

From trick-or-treating to costume parties, from pranks to watching scary movies, Halloween is a holiday enjoyed by all ages. In fact, it is second only to Christmas in retail sales. But how much do you know about the origins of Halloween?

Its roots go back two millennia, to the polytheistic Romans, who had a goddess named Pompona. Each October the early Romans celebrated the Feast of Pompona, during which they lit fires inside gourds—the antecedents of our jack o’lanterns—to chase away evil spirits.

Halloween’s origins also go back to the Celts, whose new year started on November 1st. Their New Year’s Eve was known as the Festival of Samhain, Samhain being the Lord of Death. On the Celtic New Year, each household would let their fire go out. Then they would go to the Druid priests’ bonfire, light wood or rags from it, and carefully carry this fire home and use it to start a new fire in the hearth. They believed this would bring them good luck in the new year.

Not that long ago, right here in America, kids celebrated Halloween with bonfires. They would throw scrap wood in a pile in the street, and then set fire to the pile. (Do you remember the Halloween scene in the movie Meet Me in St. Louis?)

When the Romans went to war with the Celts some of their customs became intermingled. On the Festival of Samhain, which was on October 31st, Celtic adults would wear costumes to frighten away evil spirits. Soon Celtic children started walking up and down the streets dressed in costumes too, although they didn’t knock on doors or carry goody bags.

Later, when Christian missionaries arrived they were horrified at the things the people believed, and the holidays they celebrated. The Lord of Death? Evil spirits?

But the missionaries knew that the Celts weren’t going to give up their holidays altogether, so instead of telling them they had to stop celebrating the festival of Samhain, the missionaries turned the festival into a celebration of the Christian saints. Since not all saints have days in their honor, the missionaries decreed that any saint who didn’t have a holiday of his or her own would be celebrated on November 1st, which became known as “All Saints Day,” and was also called “All Hallow Day.” The evening before that came to be known as “All Hallows’ Evening,” or “All Hallows’ Eve.”

If you say, “All Hallows’ Eve” quickly, you can hear how “All Hallows’ Eve” got turned into “Halloween.”

halloween

When the Scottish and Irish people, the descendants of the Celts, came over to America, they brought their traditions with them. To this day, Halloween is still mostly celebrated in English-speaking countries, especially Ireland, Canada, and America.

It was the Irish who gave us the name “jack o’lantern” for the carved-out pumpkin. According to an old Irish story, a man named Jack supposedly tricked the Devil into getting stuck up a tree, angering the Devil. Later on, when Jack died, he was not allowed into Heaven because he had been a bad person when he was alive. But because he had tricked the Devil, the Devil wouldn’t even let Jack into Hell.

Halloween pumpkins
Halloween pumpkins

Jack wandered around in the darkness carrying a hollow turnip, which he wanted to light up and use as a lantern. But the devil would give him only one lump of coal to light the lantern. The hero of this fable became known as “Jack of the lantern,” or, in the Irish pronunciation, “Jack o’lantern.” Eventually carved turnips, and later carved pumpkins, with something burning for light inside became known as “jack o’lanterns.”

 

But here’s something else to think about: Why did kids start trick-or-treating on Halloween in the first place?

 

Just as November 1st was called “All Hallows Day” or “All Saints’ Day,” November 2nd became “All Souls’ Day,” which honored people who had died. In England, one way it was celebrated was by handing out “soul cakes.” These were little cakes given to people who knocked on doors and begged for them in return for promises to pray for the souls of the dead—the precursor of today’s costumed kids begging for candy.

Trick-or-treating became popular in America between 1920 and 1950. It seems to be a mix of the old custom of wearing costumes to scare away evil spirits, and the later custom of begging for soul cakes.

This is briefly the origins of Halloween. Boo!

full-moon

 

A HISTORY OF CELEBRATIONS

A HISTORY OF CELEBRATIONS

 by Rabbi Melissa Stollman, Congregation Kol Tikvah

isolated honey with apple for Rosh Hashanah

 

This year, at sundown on Sunday, October 2nd, marks the beginning of the first Jewish High Holy Day, Rosh Hashanah. Jews around the world mark the day by entering a synagogue to hear the shofar blast, as in the days of the ancient Temple in Jerusalem during biblical times. However, during ancient times this holy day did not mark the Jewish New Year, or literally “Head of the Year”, as it fell on the first day of the seventh month. Later this day became the beginning of the calendar year in Jewish tradition.

Shofar - a horn used in jewish holidays of Rosh Hashana and Yom Kippur.
Shofar – a horn used in jewish holidays of Rosh Hashana and Yom Kippur.

Jews around the world make it a priority to observe Rosh Hashanah and Yom Kippur. Worship services, grandiose in style, include a special musical motif, and the ritual of blowing of the shofar, or ram’s horn. The mitzvah, or commandment by God, is to hear the shofar blast on Rosh Hashanah. The shofar symbolizes the ram used during the sacrifice of Isaac listed in the Book of Genesis, and is said to be curved or bent to demonstrate Jews’ humility before God.

In addition to being known as Yom Teruah, The Day of the Blasts, Rosh Hashanah is known as Yom Hadin, the Day of Judgment, when all people appear before God. Many congregations during this time change their Torah scroll covers to white, and their clergy wear white robes. This comes from Isaiah 1:18: “Be your sins like crimson, they can turn white as snow.” Rosh Hashanah marks the first day of the 10 Days of Repentance culminating in Yom Kippur, the Day of Atonement. These holy days, and the intermittent ten days known as the “Days of Awe”, are the opportunity for Jews to apologize to one another for their misgivings, to forgive others for hurting them intentionally or unintentionally, and to ask forgiveness from God. While Jews can ask forgiveness at any time, this is the time to focus on this task in order to be inscribed for the coming year in the Book of Life. Jews reflect behavior from the past year, and this reflection focuses involves teshuvah, known as repentance, but literally means to return. However, repentance is not enough, one must seek reconciliation with those whom have been wronged during the past year. It is mitzvah, or good deed/commandment, to forgive those who have wronged us, and those who have asked for our forgiveness.

For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before God. (Lev 16:30)

The complicated rituals and sacrifices led by the high priest, which took place on Yom Kippur in ancient times, have changed since the Temple’s destruction in Jerusalem. Now atonement is a more personal act of emotional purification through fasting, removing from our lives the wrongdoings we have made. The Torah commands Jews to practice self-denial on this day. The fast begins at sundown on the evening of, or Erev, Yom Kippur with the kindling of the Yom Kippur lights. While fasting, Jews focus their thoughts on the day and remove other distractions.

Yom Kippur is often seen as a somber day, but forgiving others and asking others to be forgiven is an important process. The day is long and tiring, but as the “Gates of Repentance” close at sunset Jews around the world celebrate this important moment with a Havdalah ritual to separate this holy and sacred time from one’s regular everyday life. The fast is broken with the final sounding of the shofar, and a joyous meal commences.

As Jews around the world approach the High Holy Days this year I want to wish you all a Shanah Tovah, a happy new year, and a G’mar Chatimah Tovah, may you be inscribed (in the Book of Life) for good.