The Demise of Home

We are efficient. The synagogue holds our Mahzorim for the High Holy Days. They contain the siddurim for worship, the talitot and kippot; all of which makes the shul a user-friendly place. People can come to the synagogue with nothing and have all their needs fulfilled.

We provide a lulav and etrog for their perusal during the festival of Sukkot. Passover Seders move into social halls and out of homes for the Rabbi and Cantor to lead singing and impart Judaism indigestible dribbles. Nothing is privately owned anymore. All the individual observances have become public property.

We surrender our children to Hebrew school for their Jewish quota, much in the same way we do in the public arena.  We have taken Kiddush and ha-motzi from homes and introduced them into the liturgy. (Ever wonder why we bless wine in shul on Friday night when we do not eat there?)

This is a conspiracy which the institution has helped foster. The Synagogue has willingly taking on all aspects of the home observance and responsibilities.

Harold Shulweis wrote, “My zeyde to the synagogue because he was a Jew. His grandchildren, if they come at all, come to Synagogue to become Jews.” The raison d’etre of the synagogue is changed dramatically. We have become the source of vicarious Judaism.

It is ironic that as we develop better programs, more efficient means operating, new and expanded facilities, we wrested power away from the home. Even the name “Temple” connotes a kind of obeisance to a physical entity.  If you want to pray, you must attend the “Temple,” as the name intimate. If you want to be Jewish have to belong to “Temple.”

If Friday night services or sparsely attended may not a bad sign, it may be a sign of success. If instead, people are sitting around the table tables making Kiddush, talking, discussing Jewish ideas and concepts, that is from mark achievement. It is to be celebrated. And if it appears that our attendance at weekday and Shabbat services climbs while other activities wane, that might be an indication of real growth.

If we have a singular goal, it must be hizuk ha-mishpacha, a strengthening of family home life, familial empowerment.  Synagogue will not bless children for their membership, nor will it instill a strong sense of Jewish identity. That begins elsewhere. We can teach all of our kids how to “bensch licht” but until they see it happen at home, that will be uselessness knowledge that will eventually evaporate.  Judaism does not commence when we enter the portals of the synagogue. It begins inside our hearts and homes.