Introduction to Mishkan T'filah

While prayer invites us to beseech God, we must also be open to what God wants from us. Samuel Karff wrote, “Each generation must struggle to hear the call, ‘Where art thou?’ Each must choose to answer, ‘Here I am, send me.’” Each generation—not merely each individual. A siddur must challenge narcissism; that challenge begins by saying to a worshipper: your voice is here amidst others. To hear the call: to realize that prayer is not merely an outpouring of self; it is the opening of our senses to what is beyond our selves. Send me: prayer must motivate us to give selflessly.

In any worship setting, people have diverse beliefs. The challenge of a single liturgy is to be not only multi-vocal, but poly-vocal—to invite full participation at once, without conflicting with the keva text. (First, the keva text must be one that is acceptable; hence, the ongoing adaptations of certain prayers, over time, such as the G’vurot). Jewish prayer invites interpretation; the left hand material was selected both for metaphor and theological diversity. The choices were informed by the themes of Reform Judaism and Life: Social justice, feminism, Zionism, distinctiveness, human challenges. The heritage of Reform brings gems from the Union Prayer Book and from Gates of Prayer, as well as from Reform’s great literary figures over the last century and more.

Theologically, the liturgy needs to include many perceptions of God: the transcendent, the naturalist, the mysterious, the partner, the evolving God. In any given module of prayer, e.g., the Sh’ma and Blessings, we should sense all of these ways. The distinction of an integrated theology is not that one looks to each page to find one’s particular voice, but that over the course of praying, many voices are heard, and ultimately come together as one. The ethic of inclusivity means awareness of and obligation to others rather than mere self-fulfillment.

An integrated theology communicates that the community is greater than the sum of its parts. While individuals matter deeply, particularly in the sense of our emotional and spiritual needs and in the certainty that we are not invisible, that security should be a stepping stone to the higher value of community, privilege and obligation. We join together in prayer because together, we are stronger and more apt to commit to the values of our heritage. Abraham knew that just ten people make a difference. In worship, all should be reminded of the social imperatives of community.

Prayer must move us beyond ourselves. Prayer should not reflect “me”; prayer should reflect our values and ideals. God is not in our image; we are in God’s. It is critical that Reform Jews understand what is expected of them. The diverse theologies of the new siddur reflect religious naturalism, the theology of human adequacy, process theology, and the balance of particularism and universalism. But the essence of Reform liturgy continues to be what God demands of us, with heavy emphasis on ethical action and social justice.

In Beyond the Worship Wars, Thomas G. Long teaches, “Part of the joy of worship is to know the motions, know the words, know the song. The vital congregations knew their order of worship and moved through it with deep familiarity. What is more, the worshippers had active roles—speaking, singing, moving—and many of these they could perform from memory.” The siddur is a tool in the larger system of worship. Lawrence Hoffman teaches, “The book is less text than pre-text for the staging of an experience. We are returning to the age of orality, where performance of prayer matters more than the fixed words. The question of worship leadership has expanded now, to include the theology and artistry of being a sh’liach tzibur—how to orchestrate seating, fill empty space, provide the right acoustics, and honor individualism within the group experience.”

Using Mishkan T’filah, the actual selection of prayer can wait for the moment. The sh’liach tzibur must offer a recipe that works comfortably for the community, and be able to adapt each week to the particular needs of the community, and to individuals within that community.

Mishkan T’filah invites familiarity, even as it allows for diversity. Over time, one cannot help but memorize the book. The content of each page spread, though varied, becomes known. The constancy of the keva text (the right hand side of each page which offers the traditional prayer) anchors every creative prayer on the left. It is the cumulative effect of worshipping from this siddur that will deepen meaningful ritual.

The publication of Mishkan T’filah continues the Reform Movement’s tradition of liturgical innovation. A single prayer book provides an important vehicle for group identification as well as personal prayer. The Union Prayer Book and its successor Gates of Prayer and now Mishkan T’filah each express the ethos and values of its own era, at the same time being fully rooted in the structure and substance of the historical liturgical tradition of the Jewish people.

The title Miskhan T’filah is drawn from Exodus 25:8 where God commands us to build a portable sanctuary that can accompany us on our wanderings. “And let them build Me a sanctuary that I may dwell among them.” Mishkan T’filah is a dwelling place for prayer, one that moves with us wherever we might be physically or spiritually. It offers the opportunity for God, the individual and community to meet

The desert mishkan was a portable sanctuary. Its care was guarded by the Levites and the priests yet it invited all to bring their offerings. Today, we are all caretakers of Mishkan T’filah; may our offerings be acceptable before God.

May all who enter find joy, solace and meaning.

RABBI ELYSE D. FRISHMAN RABBI PETER S. KNOBEL

Editor Chair of the Editorial Committee

© 2006 Central Conference of American Rabbis