Alden Solovy is a poet and liturgist. A native of Chicago, Illinois, Alden made aliyah to Israel in 2012. His first book, Jewish Prayers of Hope and Healing, was published in 2012 by Kavanot Press. He is currently working on a mythical journey, told with prayers and poetry, called Song of the Spiritual Traveler, as well as two new anthologies. Recently Alden was the Liturgist-In-Residence for the National Havurah Committee’s 2015 Summer Institute. His prayers and additional biographical information are available at “>Jewish Prayers of Hope and Healing.
JSG: So, “>tefillin and say the Sh’ma. Several times each day I pause, sometimes just to thank God for a beautiful moment, sometimes to say the classic Jewish ‘asher yatzar’ prayer, sometimes to pray for healing for specific people I know who are ill. I continue to regularly journal, write a gratitude list and meditate.
JSG: Do you pray using the prayers that you have written?
A: I use handful of favorites in my personal prayers each day. I also use my prayers focused on Jewish holy days and seasons, such as daily prayers during the counting of the Omer and the Passover prayers found in my second book “>Siddur are challenging: prayers with triumphal themes, prayers that exclude women, prayers that portray God as angry or jealous, prayers about reinstating the sacrificial cult, for example. The body of our historic liturgy also lacks responses to many core problems of our day. That is changing as more and more individuals – rabbis, educators, poets – create and share new prayers and new rituals.
It’s instructive to ask if the struggle is with the Hebrew, the translation or the interpretation. The translations in the Koren and the Artscroll siddurs are much different. Rabbi “>Arthur Green discusses or perhaps more similar to “>David Nelson in The Emergence of God?
A: Light, as I’m using it here, is a metaphor for the sustained and ongoing flow of God’s creative energy into the world. It’s a metaphor for the belief that God continues to engage with the created universe. Here is one more definition of prayer, this one from “>Heschel put it this way: “Great is the power of prayer. To worship is to expand the presence of G-d in the world. G-d is transcendent, but our worship makes Him immanent.” What Heschel says matches my own indescribable spiritual experience of the world. I have been in the presence of holiness; I have been in the presence of the divine. If I catch a glimpse, that is a gift.
JSG: Some argue that fundamentally prayer involves one of three attitudes: gratitude, wonder and petition. Do you agree?
A: Gratitude and wonder are attitudes. The associated actions are thanks and praise. Petition is an action. The associated attitude is hope, or perhaps desperation.
What you’re describing is a typology for categorizing prayers. There are many. “>Nones who are a “>Let God, you say that you want to let God into your life and move in the direction of holiness. What do you mean by that?
A: Holiness cannot be described or defined. Holiness must be experienced. Holiness is sighted. It can be sighted in the mundane, in the dirt, in acts of charity, in acts of kindness, in wrinkled hands and battered lives. It’s there, waiting to be seen, heard, touched. My hope and prayer is that I’m open and available to experience holiness in the world.
JSG: Do you think that holiness is achievable without reference to God?
A: Holiness itself is an emanation of God. Sometimes it’s a reflection of the godliness in us; sometimes it’s a reflection of Godself. Yes, holiness can be encountered without calling on God. Holiness cannot exist without God.
JSG: Similarly, in “>physicians, “>For Medical Science” and ““>www.judaismandscience.com.
