Entering the Mishkan Together-On Dedicating Our New Siddur; By Rabbi Denise L. Eger

Shabbat Shalom
Tonight we enter a new era—and more importantly we have entered sacred ground. Mishkan Tefilah, our new siddur, the new prayer book of our movement has the power to transform our understanding of ourselves, our God and our community.

What is a Mishkan? Our siddur gets its name from Exodus Chapter 25:8 in Parshat Terumah-- God commands the Israelites to build a portable sanctuary—that we, Israelites will carry with us on our journey through the wilderness and beyond to the Promised Land. The Mishkan is none other than the dwelling place of the Divine here on earth. The Mishkan is the place that the Shekinah will dwell. The Mishkan is the place where we bring the offerings of our hands, heart and mind as a gift to God and the place that God will speak to us.
So tonight we begin a very special new phase in the life of our Reform movement and in the life of our congregation. This Siddur, this prayer book is more than 10 years in the making. It is the first major Jewish prayer book edited by a woman Rabbi. It has been designed with incredible input from Jewish leaders, rabbis and cantors, educators, and lay leaders. Many of you will remember that our own congregation was a pilot community for a very, very early version of this book. Many of you wrote extensive evaluations of the format and content almost six years ago!
This siddur is revolutionary in many ways. First and foremost is its design. Each prayer gets a two page spread. Throughout most of the prayer book-on the right hand facing pages is the traditional Hebrew and a traditional translation. On the left hand facing pages are at least two interpretative readings or poems. This ensures not only many possibilities for prayer that would make a creative and dynamic worship service—it also allows for the possibility of divergent theological views. As the editor of Mishkan Tefilah, Rabbi Elyse Frishman said in an article in the New York Times in September:
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Thus Mishkan Tefilah is a siddur that will allow even those of us who struggle with God, who perhaps don’t believe in a traditional idea of God to enter the Mishkan—to enter a place of reflection, meditation, and perhaps yes, even prayer.
As you no doubt know our previous prayer book was entitled Gates of Prayer. Gates of Prayer was published in 1975 and revised to reflect degenderized language in 1994. The 1994 version is the one our congregation has used since inception. But this thin grey volume was one that only meant as an interim prayer book. Already beginning in 1985 discussions at the CCAR –the Central Conference of American Rabbis, the publisher of our prayer books, were in high gear about what our movement and what American Jewry would need in a new prayer book. Mishkan Tefilah is the result of that process.
There are many innovations in our new Siddur. Some big and some small. But each well thought through and debated at length. First noticeable is that this Siddur is called a Siddur. For generations, Reform Siddurim were called in English –prayer books. But notice the cover of this one—it is called a Siddur. The renewal of Hebrew language and authentic language is critical component of this Siddur. Hebrew is the language of Jewish prayer. But the editors also realized that not every Jew let alone all those who participate in Jewish worship have a facility with Hebrew language. Thus our congregation’s version is fully transliterated. You can enter into the Mishkan—even if you’re Hebrew language skills are rusty or non-existence. No one is excluded from the Mishkan because they don’t know an aleph from a bet!
Additionally, innovative is that many of the prayers have been restored to their traditional Hebrew. Early on in Reform Judaism dating back to the early 1800’s, early Reformers changed some of the prayers to reflect their theology. They often excised certain passages or they changed them. One example is in the Gevurot-the second prayer of the Amidah. Reformers didn’t believe in the traditional theology of Techiat HaMeitim, resurrection of the dead. The traditional language of the Gevurot prayer—teaches that God’s limitless power can even raise the dead and return them to life. Thus instead of reciting Baruch Atah Adonai, Mechayei Meitim—who gives life to the dead, the early reformers substituted Mechayei HaKol—who gives life to all. This has been a hallmark of Reform worship since the early 1800’s and marks a divergence from Conservative and Orthodox worship. Yet in Mishkan, although hotly debated among us rabbis. The words Mechayei Meitim have returned even if in parenthesis as a choice. Many argued that while we don’t literally believe in resurrection of the body. Prayer should also be understood most deeply and spiritually as metaphoric language. Shouldn’t God have the power to do extraordinary things? Indeed that is the point of this particular prayer. And how many of us have been resurrected-emotionally and spiritually from some deep dark place in our lives? Many of us have been refashioned when we thought we were no longer able to go on. Thus we might want to say Mechayei Meitim. God has indeed revived the dead—those of us who have walked in the darkest hours of the night and have experienced being lifted to a place of healing and renewal. The option now exists before us in this prayer book.
There are other changes as well. There are more references to our Zionist ideals. Israel is the home of the Jewish people. This Siddur reflects the reality of the state of Israel and the ideal of the land of Israel. This Siddur made subtle changes in Avot and Imahot—in the Amidah, changing the order of the matriarchs to parallel a famous Midrash about God’s loving compassion to Leah wife of Jacob. But let us not forget—that the innovation to include the matriarchs at all is revolutionary. The Gates of Prayer issued in 1975 did not have the matriarchs in it. Many congregations did not use the interim grey Gates of Prayer that included the matriarchs. Thus for many this will be a tremendous and important change. You will also see Miriam, Moses’ sister and great dancer and prophetess appear in the Mi Camocha in several places. Reclaiming our female leaders and ancestors is a unique and vibrant part of this Siddur.
There are many other changes and innovations in Mishkan. And as I did tonight next week—Jan 18 and again on Feb. 8 I will lead a 20 minute session on innovations in Mishkan Tefilah prior to services at 7:30. I hope you will come and learn.
But in truth—the greatest joy will be together –over the course of the next weeks, months and years—learning to use and discover the many sweet treats and secret gifts of the Mishkan! I am sure that this journey we make together will help us reflect upon our lives in deeper ways. I am sure that this journey to the Mishkan will help us enter into a life of sacred service—service of God, the Jewish people and our larger world. I am sure that as we enter the Mishkan, we will be inspired to grow and to offer the many gifts of our hearts just as we did in ancient days.
In our congregation as we dedicate this new Siddur, let us give thanks to those who helped to make it possible for our community to be among some of the first congregations to enter into the Mishkan. We are grateful to SteveWeiss and Marty Frank who issued the first challenge grant; to Irv Weinstein who answered the call in memory of his dear parents. May their memory live as a blessing. And the Wendy Sukman Fund who dedicated this book in memory of our beloved Temple member Wendy Sukman who died too young of breast cancer. May her memory live as a blessing.
Now would you stand and join me in the Shehekiyanu blessing. As we dedicate

and enter the Mishkan. May the words inscribed, the words of tradition and the words of innovation inspire us to acts of lovingkindness, to healing, to uplift of our souls and to helping us bring our sacred gifts to share with one another and the world.