Page 57 - Jewish Book Annual Volume 33

Basic HTML Version

or a new direction, there may be areas yet untouched by both
books but the effort to be topical is unmistakable.
The new
of the CCAR has special services for the home,
for children, for
festivals, a series of blessings in cele­
bration of life and the Creator.
The Yom ha-Atzmaut service is a collage of old and new
prayers and songs. There is an abbreviated Kabbalat Shabbat,
interspersed with
Me-al Pisgat Har ha-Zofim,
familiar words from
Isaiah (62:1),. “For Zion’s sake, I will not keep silence. . .
In the
there is the
Emet ve-emunah
as well as a pas­
sage from Ezekiel (37 ff). The Amidah includes
Et Zemah David
Et Zemah Zedakah.
Yaaleh ve-yavo
alludes to “our God and God of our fathers, be
mindful of Your people Israel on this Feast of Independence.”
This is followed by
Eretz Zavat Halav u-Devash.
The service for Yom ha-Shoah begins with
Tefilat ha-Petihah,
the first of which is the
of Abraham Shlonsky. Also
included is the Yiddish-English
Zog Nit Keinmol Az Du Gehst
Dem Letzten Veg.”
A meditation deals with the bewilderment of
the faithful as they recall the Holocaust: “How can we give
thanks when we remember Treblinka? . . . we have been where
we did not find You, O hidden One.” Yet even there, our people
sang: “I believe in redemption.
Ani maamin.”
There is a supple­
ment of poetry, mostly that of Nelly Sachs.
Like the RA
the CCAR
is an outstanding ac­
complishment. It would be difficult to calculate the years of plan­
ning that went into both books. It should be pointed out that,
because of dissatisfaction with older prayer material, a large
group of rabbis in both movements has been writing experimental
services for weekdays, Sabbaths, festivals, and holy days. Some of
this creative labor encouraged the liturgy committees of the RA
and of the CCAR. It still goes on; it would be impossible to list
all who have submitted creative services. However, Harry Essrig
deserves special recognition for encouraging considerable writing
and the dissemination of innovative material.
The new CCAR
appeared in time for use in the
spring of 1974. As in the CCAR
many of the old formulae
of the traditional
have been reintroduced. This is a
far cry from the
Union Haggadah
published in 1923. Comparing
the two texts, one is impressed with the growth of Reform