For all of us, these blessings challenge us to create a world in which every person is free, and in which every person can meet the basic needs of his or her family. We cannot simply thank God for open- ing the eyes of the blind without considering how we can make the world more accessible to people with physical limitations. And we cannot thank God for giving us free- dom without working to secure the freedom of the estimated 12 million people in the world who remain enslaved. Rather than allow us to retreat internally, prayer forces us out into the world. At the same time, prayer provides a necessary check on the tendency of social justice activists to try to fix the world right now, no matter the cost to them or to others. Prayer, Shabbat and other rituals provide spiritual nourishment, the feeling that our work is connected to a broader whole, and even a sense of humility. Social justice work famously burns out many of the idealistic young people who sign up after col- lege to be organizers or campaign workers. As for the longtime social justice activists, some begin to feel haunting ritual of Kol Nidre? Is it the music? Surely. Is it also the high drama of the occasion — Torah scrolls dressed in white and held stunningly in full view of the congregation throughout the chant? Yes, it is that as well. But it is more. All These Vows: Kol Nidre (Jewish Lights, 2011) assembles the thoughtful and moving answers of more than 30 people — rabbis and cantors, artists and thinkers — the world over. My own view is that Kol Nidre connects us with the sacred. Since the 19th century, we have been on a road toward greater secularity — not necessarily a bad thing, if by "secular" we mean the discovery that the world is devoid of magical forces and that every- thing runs by an immutable set of scientific laws. But we have paid a price. Secularization is the process of yanking at the curtain of the universe and discovering there is no wizard micromanaging it. But a universe that operates by natu- ral law can still have mystery. We pilgrims on the yellow brick road strive to be secular, scientific and like the work is the only thing that matters. In many cases, this leads to long work hours and a never-ending sense of urgency. In the worst cases, some come to believe that the relentless pursuit of the cause justi- fies bad behavior toward others or the tolerance of abusive work envi- ronments. Stopping to pray, to mark time or even to take off 25 hours for Shabbat is a means of acknowledging that even if we work every minute of every day, we're not going to fix everything. This realization forces us to see ourselves as participants in a long-term struggle rather than as heroes able to repair the world on our own. Rosh Hashanah and Yom Kippur may be days to sit in prayer and contemplation. But this ritual does not constitute a break from justice work. Rather, these days should both nourish our justice work and chal- lenge us to recommit to these efforts in the year ahead. Rabbi Jill Jacobs is the executive director of Rabbis for Human Rights- North America. She has been selected on your next order I Offer valid on select products. Cannot be combined with any other offers. Offer code must be used when placing the order. Offer expires 12/31;11 Code BKWB1211 E d i b le Fruit Experts Since 1999 I AKRANGt.M ✓ NT5 EdibleArrangements.com What a Delicious Way to Celebrate! 6167 Haggerty Rd • West Bloomfield • (248) 960-5200 3766 12 Mile Rd • Berkley • (248) 547-7000 by Newsweek as one of the 50 most influential rabbis in America. savvy without giving up on God and the certainty that life still mat- ters. On Kol Nidre eve, it is as if nothing has eroded that certainty because energy runs high, memo- ries go deep and some things seem not to have changed in a thousand years or more. People mistakenly think that they cannot pray because they cannot believe. The reverse is true. Prayer compels belief, not the other way around. For a very brief moment, as Kol Nidre is chanted, we are in touch with the sacred and with our fini- tude, with those we love and with the broader human universe, with our own better selves and with the God we are not even sure we believe in. El Rabbi Lawrence A. Hoffman is a professor of liturgy, worship and ritual at Hebrew Union College- Jewish Institute of Religion. He also is a developer of Synagogue 3000, a transdenominational project designed to envision and implement the ideal synagogue of the spirit for the 21st century. His most recent book is "All These Vows: Kol Nidre" (Jewish Lights). Wishing our custo rs a peaceful and healthy new year! 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