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Jewish Life & Celebrations

Shabbat

Shabbes in the Community

Dr. Paul G. Shane
Shabbes has several activities that are easily adapted for a secular, humanist experience.

Dr. Shane is a certified Secular & Humanist Jewish Madrikh from the International Institute for Secular Humanistic Judaism. He is on the board of the CSJO.
Dr. Paul G. Shane, Shabbes Book, The International Institute for Secular Humanistic Judaism, 1998, pp. 21-22.

In some traditions there is an erev Shabbes community get together, or service. In the synagogue this was a shorter version of the regular service. It developed during the middle ages, rather late in Jewish history. At the same time two programmatic pieces also developed. Kabbalat Kallah, the greeting of the bride (as Shabbes was often called) consisting of songs, possibly a procession and other material as the community went to welcome the coming Sabbath. This is first noted among the Kabbalists, or mystics, of Safed in Israel during the 16th century. It continued among the later Chassidim.

The other is the Oneg Shabbes which means "joy in the Sabbath." It usually was full of song and, among mystics or Chassidim, dance. Among secular humanists and non-orthodox, there is a developing tradition of periodic erev Shabbes programs and cultural evenings, often called Oneg Shabbes.

Saturday has a number of pieces which can be adapted by secular humanists. The best known is the communal gathering, or service. The second meal of Shabbes usually came before. This can be transformed into a morning gathering with a discussion and/or ceremony, or a song fest. A community might have a communal brunch and then a program. Later in the day the third meal (seudah slishis) could also be a festive communal meal. Traditionally it consisted of a slow cooked stew of some sort. Cholnt was the most common in Europe. Other similar bean, rice, barley based, stews were developed elsewhere. A community could make a similar seudah shlishis cholnt. For variation one might consult a Sephardic cookbook. The afternoon can be spent in a number of ways, studying or discussing, walking, sleeping, playing for children and adults.

At the end of Shabbes there are two types of community programs, Havdalah and the Melavah Malka. Since Elijah the prophet could not come on the Sabbath people looked forward to his coming during the week. This led to singing songs about Elijah, right after Shabbes ended, the most commonly known is “Elijah the prophet.” Havdalah was the traditional time for this.

There could be a secular havdalah program. Included in this could be the singing of the previously mentioned song, or other songs about the wish for social justice, peace, and a healthy environment. One could light the special braided candle, drink some wine or juice, from the previous night, spilling it, to signify a full week. Then put the candle out in this wine and smell spices. Although there are elaborate spice boxes, to hold the spices, simple substitutes can be used. These can be passed around so all the participants can smell. They are meant to console us on the passing of a cherished event and as a reminder that it will return in a week.

In the evening with the just departed Shabbes still in the air, a melavah malka, farewell to the queen, can be held. It often is related to a fourth meal of the day. So the community can have a pot luck supper, or snacks. It can be accompanied and followed by a variety of activities, discussions, telling stories, singing, dancing, cultural activities.

All of these are readily adaptable to a modern, secular, humanist approach. The most important aspect to be remembered is that the day is a day unlike the other days in the week. A day of renewal and focusing on the elements which make us truly human, and even maybe, Jewish.

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