Before the Kiddush meal begins, the father will place his hands on his children. If the child is a girl he will say “Be holy like Ruth and Sarah” and if the child is a boy he will recite “Be holy like Isaac and Jacob”. The people referred to are biblical people. He will then turn to his wife and say “a woman’s value is that of above rubies”. This caring statement to her completes the bonding session. During this time the whole family devote all their time to each other, spending time to love, which is the main aspect of Shabbat.
The bonding part is over and it is time to serve the wine. The wine is blessed and poured into a cup (after the meal) that is called the Kiddush cup. This is a large cup, which is ornately decorated in silver. Once it is filled, it is passed round the family and every one of them will take a sip, even the children. The family wash their hands to sanctify themselves for something holy. Two loaves of bread are served with the meal (the Challah), they are covered with a white cloth. There are two reasons that there could be for this, it represents the dew that fell on the desert during Exodus or that it is a dress placing the bread as if it were a bride. However, a rare number of Jews feel that it is because the bread will therefore not see the wine being blessed first and otherwise it might be offended. The Challah itself is baked in three strands, one for G-d, one to represent the Torah and one to signify Israel.
The bread is cut while the father blesses the meal. This is called the Hamotzi. The bread is dipped into salt water and given to all family members. The salt is to preserve their faith and act as a covenant to G-d. The Kiddush is not actually the meal of the Sabbath but a religious starter to the actual meal that the Jewish followers will eat. The meal must follow the rules of the Kashrut food laws of Judaism. Many Jewish scholars believe that fish is a sign of fertility and therefore, as a tradition fish is eaten as the meal of Shabbat, this is not a law set in stone and is not compulsory, but usually this is what would be eaten. Zerimot is then carried out after the meal, this is the singing and joyfulness of the family, to show that they are grateful to G-d. This would conclude the evening meal and services on the Sabbath itself but it will actually carry on until dusk the next night and there are still two more services to attend in the synagogue.
The first of the next 2 services is the Shacharit, which is considered the most important ceremony for the Shabbat and for the whole year. For Orthodox Jews this services will last 3 hours and is (compared to protestant or Catholic) very laid back in its order. There are eight sections and each has it’s own special meaning. As I said, the service is very laid back because at the beginning there is a lot of chatter and noise as people say their blessings and it can seem as if people are treating it as a social gathering rather than a religious milestone. This would never be seen in a Catholic or
Protestant service, but when the blessings are being said, people take them very seriously as they are for the Torah, the families, their health, and their freedom as Jewish people. Then psalms (the Halell) are chanted to praise G-d, followed by the song of Moses Shira, which people sung to remind Jews of Moses and his acts in history and his acts especially during the exodus. Then sections of the Siddur are read while the rabbi will count up the Minyan. If there were then the rabbi would carry on with the Shema loudly enough so that people would realise that the service had reached that part, after this everyone will join in the chanting of the Shema. However, if this was a reformed synagogue, then the Shema would not be read as loudly and it would be read softly as the blessings and prayers at the beginning would have been said quietly as well. The Shema “O” Israel is a call to listen as it follows four phrases which, translated to English from Hebrew, mean this:
- “G-d is one, G-d for everything, one there is.”
- “Therefore you shall love, the lord your G-d, with strength, soul and might with total commitment.”
- “All Jews are under obligation, they much learn and teach for eternity.” – this includes the rules for the Tephilin
- “Purse a holy life, “you shall only be holy for I the lord G-d am holy.”
After these the fourth stage of the service will commence. This is when the eighteen benedictions are said but there is in fact nineteen benedictions said but they are always referred to as the eighteen benedictions. Of these the thirteen in the middle are not said because they are asking about G-d, and G-d is supposed to be resting as well as on the Shabbat. Only the first three and last three are said out they do not ask for things from G-d. This is because the first three praise G-d and the last three thank him for what he has done for them and his acts in history. When “Holy, Holy, Holy” is said by everyone in the congregation, they will all stand on tiptoes to try to get closer to G-d, but when they say “Blessed” everyone will bend their knees to show that G-d is better than them and therefore are acknowledging this.
After these readings the section involving the Torah starts. First everyone looks at the ark and the tabernacles as the scrolls are taken from the open cupboard and are taken around the synagogue. While the scrolls are being taken around the bells of the Torah (called the rimonims) are rung and then the bearer will hold up the scrolls and they can be seen and kissed. When the procession has reached the Bimah then a segment of the Torah is read. The segments are read in Sidras and the first reader is called a Cohen and the rest are called secondary readers. There are seven secondary readers. When a reader walks up to the Torah, they hurry to show that they are eager to read the word of G-d but if they make a mistake then everyone who noticed is to shout out the mistake and the person who is reading has to say it again. This is to try and stop people making mistakes. When the person has finished reading they have to move away slowly to show that they don’t want to leave G-d’s word. After all eight readings of the Torah is redressed and put back in the ark. This segment of the service is to ensure that G-d is always revealing himself in his commandments and the law.
After this segment there is a part called the “additional service”. This is a part that reflects what used to happen in the temple before it was destroyed. The readings are to remind Jews that their G-d is the same as their ancestor’s G-d. This will show them that G-d is eternal.
The closing parts of this service come in the form of Aleynu, which is split into 2 parts. The first, stresses the Shema and how G-d is the one and only G-d and that there is no other G-d except for him. This part also stresses that Israel and the Jews were chosen for their responsibility. The second part to the Aleynu is based on how Judaism is for everyone and that the rich and powerful might as well forget there power and stop hoarding their money because soon there will be a perfect time referred to as G-d’s Kingdom on earth. Then after the service there is a small Kiddush passed around and everyone says “Shabbat, Shalom” to mean peace on the Sabbath.
Later on in the day is the afternoon service, called the Minach, but this service isn’t that compulsory and therefore not as many people go as that went to the previous two services. The service will start with the chanting of Ashrei, which is the Psalm 145. This is a happy song designed to set the people in a happy mood for the rest of the service as it were. Then, whence the rabbi has checked for the minyan he will begin the process of reading from the Torah. Which will include taking it from the Ark, ringing the bells and all the previously mentioned actions. The passages that will be read will be the same ones that will be read at the beginning of the week. After the Torah has been put in the ark the curtains are drawn, the service then changes to the eighteen benedictions again. This time, though, the theme is revolving mainly around the subject of redemption and looking forward the messianic age, when G-d will send the messiah to lead them to glory. Then the Aleynu takes place again, like it was in the Maariv service with the Shema and G-d’s kingdom on earth. Then one of the more popular prayers of the week is said, the Kiddush, which is usually recited in Hebrew and when the person is not in Israel due to it’s nature of death. It is a strange prayer as it is said a lot at synagogue services, yet is not allowed to be said in a service in Israel, but although it is very heavily associated with death it never actually mentions it. It is always said when a friend or relative or popular person has died it expresses glorification to be alive and well, and some might consider lucky that whatever has happened to that person has not actually happened to you. These help to teach Jews that the savour life and this can be reflected in the way that Kosher laws do not permit animal to be hurt ie, they have to be killed with a sharp knife and its throat is cut in a certain place instantly. Now as this is a very short service, this is ending but the Aleynu, as always ends with the thought of the Torah and looking forward to the coming of the Messiah.
The reason behind the three services over the Sabbath is significant because when the temple was in use in Israel there would be three main offerings taking place. Another aspect is that the order of Maariv, Shacharit and Minach. Maariv meaning creation, Shacharit – revelation and Minach – redemption. Therefore creation by G-d, revelation by G-d and redemption by G-d, this leaves a thought in the minds of those that attended these 3 services.
To mark the end of the Shabbat, Jews celebrate Havdalah. This is the “separation” and most families see the ending of the Shabbat at home but some take part at the synagogue. As with the meaning of the Havdalah (separation/division) Jews thank G-d for dividing the following in the ways shown:
- Secular and sacred
- Six days of creation and Sabbath
- Dark and light
- Israel and other nations
When thanks are given for this revelation, the mother or the eldest woman will chant a beautiful prayer for G-d, thanking him for the Shabbat and the holy day. She will probably also pray for the people of Israel and her family. There are also the three main items of Havdalah and these are
- A large cup of wine
- A braided candle
- A box of spices
The candle is lit and the cup is filled with wine. The cup is then passed around the family until everyone has had a sip – it is then passed back to the father. The women do not drink the wine because it is said they will grow a beard if they do. Then the meal is eaten and as always in full sight of the kosher laws. Once the meal is finished, the spices in the box are bought out and the father says a special blessing. The box with the spices in, is highly decorated and lavishly canned, usually with gold and silver trims and a fine wood finish. The box is passed around the whole family and the spices are smelt to stress the sweetness of the Shabbat and that even at the end it is still sweet. The smell should also linger and therefore show that the Sabbath lingers in week to come. Then all the attention is on the candle with its multiple wicks. They inspect there fingernails in the light given off by the candle, some rabbis believe that this helps to stress the showing of the light and the dark, as the shadows show how the Sabbath kept them in light and now the Sabbath has ended the candle is put out in the wine to symbolise that the Sabbath has finished with the sweetness bought for it.
