Community Rules
In order to promote the unity, ensure order, and maintain the integrity of our communities, the Zaqenym of Qehilath Haderek hereby set forth and establish these community rules, which shall henceforth be authoritative and binding upon all its communities and members.
Membership Structure – The membership of Qehilath Haderek shall be comprised of both what are known as the Yehudim and the Goyim; also known as the Jews and the Gentiles, or the circumcision and the uncircumcision. For we perceive that there is no partiality with Elohym as to salvation itself, since in Yehoshua, they “who were once afar off have been brought near by the blood of Mashiach.” Our membership shall reflect the “one new man” in whom all are made equal and “fellow citizens of the Qedoshym and members of the household of Elohym, having been built upon the foundation of the apostles and prophets, Yehoshua Hamashiach himself being the chief cornerstone.” No member or class of members is above another, except that some are raised to positions of leadership and honor according to the precepts of the scriptures and the traditions of Qehilath Haderek. And yet even these are in fact to be the servants of all. The binding substance between all members of our faith is love for one another and our common path is The Way of righteousness which is found only in the footsteps and person of Yehoshua Hamashiach, our master.
Membership Eligibility – New members of Qehilath Haderek must be immersed in the names of YHWH and of Messiah Yehoshua, and be confirmed by the community Beith Din after a six month proselytization period spent under the tutelage of a qualified community member. All members must be Torah-observant according to the halakha of the faith called Haderek and the traditions of Qehilath Haderek. Members will hold themselves accountable to one another and to the leadership of the community in all matters of faith and religious observance. All members must agree to and abide by these community rules.
General Conduct – The foundation of every member’s behavior will be Torah-observance, and all are required to keep the commands of YHWH that apply to them as best as they are able, both in public and in private. Their time shall not be spent upon unlawful things or in many worldly pursuits, but instead upon deeds of Torah and charity towards one another, and upon things of the Ruach that esteem YHWH and His Messiah. Beyond this, members of Qehilath Haderek are also required to walk in grace and love, following the footsteps of Messiah and avoiding even the appearance of evil. Members should not in any way be yoked with non-believers nor share in their sins, yet should seek peace with all men, whenever possible. Members will never knowingly be involved in any act that may cast a stain upon the community of Qehilath Haderek or upon the name of YHWH.
Leadership Structure – The leadership of each community of Qehilath Haderek is comprised of three levels: the Rosh Beith Din (Head of the Court), the Zaqenym (Elders), and the Shamashym (Assistants/Deacons). The Rosh Beith Din shall lead the community according to the precepts of Torah and the teachings of Messiah Yehoshua. He must be a Zaqen. He is appointed by the Beith Din (Community Court of Torah law) to serve for any specified length of time. Once appointed, he is the leader, spokesman and administrator of his community and its Beith Din, and he is fully responsible for its welfare. His decisions and authority are binding upon all members, unless contravened by the Beith Din. Zaqenym are the primary counselors to the Rosh Beith Din. They are considered the wisdom of Qehilath Haderek and are also responsible for its welfare. They shall guide the community in love and remain absolutely dedicated to preserving its structure and unity. They are appointed by the Beith Din and serve for life, unless removed by Beith Din for gross and unrepentant impropriety. Shamashym shall serve the community and its leadership, both at worship services and in the area in which they live, under the direction of the Rosh Beith Din and acting with his authority. They shall assist in teaching, worship, communication, charitable endeavors and keeping order, among various other functions. They are appointed or removed by the Rosh Beith Din with confirmation of the entire Beith Din. Other non-leadership positions may be appointed to members by the Rosh Beith Din as necessary for worship services or for the smooth and efficient operation of the community.
Leadership Eligibility – The Zaqenym of Qehilath Haderek must be chosen as those men who have the greatest Torah knowledge, wisdom, commitment, compassion and love for YHWH and for the community. The Rosh Beith Din shall possess these same qualities, as well as ability and zeal in both leadership and the administration of the community’s needs. All leaders will be men worthy of their offices, blameless, sober, sensible, orderly, kind to strangers, able to teach, not given to wine, not brawlers but gentle, not quarrelsome, not lovers of money, not new converts, and having an acceptable witness from those who are outside the community. They shall be men of great learning and charitable deeds who have themselves once submitted in humility to leaders and teachers of our faith. Likewise, Shamashym ought to be reverent, not double-tongued, not given to much wine, not greedy for filthy gain, holding to the mystery of the faith with a clean conscience. They must be proved first; in knowledge and in obedience to their Zaqenym and teachers, then let them serve, if they are unreprovable.
Recognition of Zaqenym – Each member will recognize the Zaqenym of the community and honor them at all times. All members will rise whenever a Zaqen enters a room. No member will receive any accusation or evil report against a Zaqen, except as lawfully required and on the testimony of two or three qualified witnesses. All members shall show respect and obedience to the Zaqenym, since they are charged with watching over the community and always have its welfare at heart, bearing its burdens and responsibility continually upon themselves.
Shabbath & Moedym Observance – It is a command to rejoice before YHWH on His Moedym. Each member will observe the Shabbath, Feasts, and Fasts of Scripture with Qehilath Haderek according to its traditions, in love and unity, utilizing the dates of the “Complete Believer’s Calendar” for this purpose. No member will work on Shabbath, Chag Hamatzoth (1st and 7th days), Shavuoth, Yom Teruah (1st day), Yom Hakippurym, Sukkoth (1st day), or Sh’mini Atzereth. Each member has a personal responsibility to know and practice the laws and traditions of all these Moedym.
Service Attendance – All members will attend a weekly miqra qodesh or other meeting of Qehilath Haderek, if possible, for worship, prayer, study and fellowship. Primary services will generally be held on Shabbath and Moedym. However, if these services are cancelled or not possible for any reason, members will meet instead on any alternate day and in any convenient venue necessary, so as not to forsake the assembling together of the community. In addition to Shabbath services, at least one weekly Torah study session and fellowship shall be attended by all members in their respective living areas or, at the very least, by mail or electronic means. Deliberate failure of any member to attend three possible consecutive scheduled services will be considered grounds for discipline or expulsion from the community by the Beith Din.
Structure of Services – Worship services shall be conducted according to the Qehilath Haderek Order of Service, and the established traditions of the community. Variations on the standard order may be used in accordance with the requirements of special observances and Moedym, or made to a very limited degree, if necessary, with approval by the Rosh Beith Din and Zaqenym. In addition to the regular leadership positions of the community, the Rosh Beith Din shall appoint any worship leaders, such as a Chazzan or Cantor, as well as any additional teachers and musicians as he deems necessary for the proper conduct of services.
Women in the Assembly – Women members of Qehilath Haderek are to be held in the highest regard. They are completely co-equal with their male counterparts and shall be treated as such. However, just as Scripture mandates unique behavior for certain persons, such as the Kohanym, Leviym, lepers, kings and others, so it mandates certain differences in behavior for men and women. Women shall learn in silence and in submission. They shall not teach or have authority over a man, “because Adam was formed first, then Chavah; and Adam was not deceived, but the woman, having been deceived, fell into transgression.” The exceptions to these rules are: women must always be permitted to teach children and other women, and; in a place where there is no qualified man to teach or lead, a woman who is qualified may do so.
Other Services & Religions – No member will attend the worship services or functions of other religions, including those of a supposedly non-denominational or ecumenical nature. These are considered idolatry and will result in expulsion from Qehilath Haderek. An exception to this rule may be temporary attendance with a legitimate outreach ministry, or evangelistic efforts by mature community members who are specifically appointed by the Rosh Beith Din or Zaqenym of the community for this purpose. The only other possible exception might be for community members who are in prison and who must attend an authorized faith-based treatment program in order to obtain parole eligibility. Such exceptions will be decided by the Beith Din on a case-by-case basis.
The Names of Elohym – All members will recognize and may use the name of YHWH, and of Yehoshua His Messiah, when referring to them. All members may also use the titles El, Elohym, or any of its variations when referring to the Most High. Members may never refer to the Most High by the names of other mighty ones, such as g.o.d. and a.l.l.a.h., which are blasphemous. Members will not let the names of other elohym be heard from their mouths, except during the reading of scripture. No member will honor any false mighty one by using its name in days of the week or names of months. Members will certainly not worship or pray alongside those people who are using those other, blasphemous names.
Tithing – All members will separate from their yearly increase the appropriate tithes. This is to be done according to the scriptural command of one-tenth in years one through six of the Shemittah, and in the seventh year there is none. The tithe is to be set-apart and delivered to the appropriate Kohen for the use of the Beith Hamiqdash. In the absence of a qualified Kohen or a Beith Hamiqdash, the tithe may be escrowed toward their eventual coming, or invested in such a way that will best seem to bring them about. The tithe does not belong to its bearers and may not be kept for personal use. It belongs to the works of YHWH. In addition to the first tithe, in the first, second, fourth, and fifth years of the Shemittah, a second one-tenth must also be separated and escrowed for use by its bearers to finance their celebration at the yearly festival of Sukkoth, as its bearer sees fit to do. In the third and sixth years of the Shemittah, this same second tithe shall be given to the poor, needy, widow, orphan, ger (sojourner), and to the Leviym with you, in order that they may celebrate the Sukkoth. As with the first tithe, its bearer has no right to utilize it for any other purpose than that which YHWH has intended.
Charitable Donations – All members will give from the heart to help any needy brother or sister in Qehilath Haderek, if they have the means to give. Tzedekah will be required as circumstances and means allow, which is the mandatory giving to certain persons and groups that is commanded in Torah. Members should also participate in chesed, which is the merciful giving that is done in lovingkindness and goes beyond what is required, so that all may see the love of Messiah and the power of the Ruach Haqodesh at work in the people of YHWH and esteem Him.
Habits of Prayer – All members will be in the habit of praying daily and, if possible, in the company of other members of Qehilath Haderek. Twice daily, upon waking and before sleep, each member is required to recite the Sh’ma. Each member will say typical brakoth (blessings) on occasions such as before and after meals, for rosh chodeshim, and before the commencement of performing most positive commandments. At least once each week, all members of the community will perform the five essential elements of prayer: Baraku, Sh’ma, Amidah, Aleynu, and Mourner’s Qaddish.
Habits of Study – Each member will faithfully read the prescribed weekly Torah portions. Every Shabbath, members will read the corresponding haftarah portion and a portion from the Ketuvym Hatalmidym. Members will also learn and become proficient in the use of the Siddur (prayerbook), as well as other seasonal texts and prayers which are utilized by the community. These shall include but not be limited to: the Pesach Haggadah, Machzorym, and Selichoth prayers. Each member is required to read and become familiar with the articles and writings published by Qehilath Haderek and should understand the basic mechanics of our calendar. Each member is expected to learn and know the basics of Hebrew, in order to better know and understand the scriptures and prayers.
Talmidym – Each member of our faith is required to provide for himself a teacher, becoming a long-term talmid (student/disciple) under his tutelage. This teacher should be a mature member of the community who is not only learned and able to teach sound doctrine and the traditions of Qehilath Haderek, but who is also himself walking in them. Such a teacher is one who is humble and has love for his talmidym, having learned by having been a talmid himself. A talmid shall learn not only through various texts and lessons, but by submitting himself to his teacher, sitting at his feet until he knows what his teacher knows, becoming like him in respect to the faith and traditions of Qehilath Haderek.
Dietary Practices – All members will be observant of the Scripturally kosher food laws in Wayikkra 11, abstaining from pork, shellfish, and other forbidden meats. Members will abstain from eating all chametz (leaven) during Chag Hamatzoth, and anything containing chametz shall not be found within their borders throughout that festival. Members will learn and pray from their hearts the brakoth before, and the Birkat Hamazon (grace after meals). Members will take their meals together regularly, whenever possible, with the appropriate table fellowship and words from the scriptures; enjoying all foods that are set-apart for their enjoyment by the Word of Elohym and prayer.
Grooming & Dress – All members will adhere to the grooming and dress standards as delineated in scripture. A man’s hair should be polled at a reasonable length, and his full beard left unmarred and not rounded. A woman’s hair should be reasonably long and not polled as a mans. An exception to these standards may be made for certain vows and cleansings as mandated in scripture. It is expected that, insofar as possible, an adult woman of our faith shall keep her hair covered in public. In general, a man may not wear garments that pertain to a woman, and a woman may not wear garments that pertain to a man, The specifics of this rule may vary according to local traditions and the conventions of various geographical regions. In all cases, dress and grooming of members in public should be clean, modest, and not revealing or sexually provocative.
Lashon Hara & Rechilut – Every member will abstain from talking about other people, most especially in evil speech about other members of Qehilath Haderek, regardless of whether that speech is true or false. The only exception to this rule is when such speech is required by testimony in a Beith Din. Every member will abstain from coarse talk within and without Qehilath Haderek. No member will lie to his fellow. No member will curse his fellow or the Most High. No member will speak or even gesture in such a way that may hurt his brother or sister. No member will peddle gossip of any kind, most especially about the affairs of Qehilath Haderek or its members.
Forbidden Relations – The members of Qehilath Haderek shall not do any kind of the abominable practices of the world around them. Members shall not commit adultery. They shall not have conjugal relations with anyone forbidden by scripture. They shall not have conjugal relations with any beast. They shall not have conjugal relations with any woman during her monthly separation. A man shall not have conjugal relations with other men. A man shall not dress or behave as a woman, nor shall any woman dress or behave as a man. Moreover, a member of Qehilath Haderek should not even entertain thoughts of any of these things, nor participate in discussions that appreciate them, or he will already have done them in his heart. Members who commit such abominations will be expelled from the community.
Beith Din – The Beith Din shall exist as the sole court for Qehilath Haderek. Composed of two or three Zaqenym who are grounded in Torah and wise, it will make halahkic rulings in doctrinal matters, resolve conflicts between brethren, and appoint leaders of Qehilath Haderek. The leadership will also use Beith Din at times to set policy and to make important decisions on behalf of the community. The most eligible Zaqen shall be appointed Rosh Beith Din of the community, setting its agenda and providing a tie-breaking vote on any matter when necessary. All members must acknowledge and accept the judgments made by the Beith Din in agreement that its rulings are binding and without option for appeal.
Dispute Resolution – When a member is wronged by another brother or sister, the higher path is to simply show love and allow the wrong, forgiving it. However, if problems persist between brethren, the one wronged shall seek a resolution according to the scripturally commanded method: First, that member should try to reconcile in peace with that brother or sister. If that fails, then the member should bring two impartial witnesses to that brother or sister so that the witnesses may hear every word of the issue. If that also fails, then the member may call the brother or sister and witnesses to the Zaqenym of Qehilath Haderek and request a Beith Din. The witnesses must be men who are qualified and unbiased. The Beith Din will then hear the case and render a formal judgment regarding the wrong, and all members must accept their judgment. If a brother or sister is found to be falsely accused in any matter, the one who accused him or her shall suffer the punishment which had been sought for the other. Members of the community will not, under any circumstances, do harm to one another by using unscriptural methods to solve problems between them, or by taking those issues outside of Qehilath Haderek to other forms of authority.
Exclusion from the Community – Failure to keep these community rules of Qehilath Haderek and the decisions made by its lawfully appointed Beith Din may result in a member’s expulsion from the community.
Order of Service
Introduction
In order to esteem and beautify our Creator YHWH in worship, ensuring a unity and accord that most closely adheres to the Scriptural model, we, the Zaqenym of Qehilath Haderek, establish this authorized Order of Service for all congregations of Qehilath Haderek.
Using this Order of Service without first establishing a scripturally-structured community according to the rules of our faith is neither possible nor permitted. Also, it must be accepted that neither our community structure nor this Order of Service is a function of democracy. Order is established for the benefit of all and is maintained in love. Nowhere in scripture is a community found to be governed democratically, because such a scheme does not work.
Leaders, once appointed, are entrusted to lead and teach our congregations with power and authority, yet always having the best interests of their people at heart. Various other persons within the congregations may be assigned leadership in portions of the worship service at the direction of the Rosh Beith Din in accordance with their particular gifts, their experience and the needs of the community. Non-members, proselytes, new converts and the untaught are never allowed to lead or teach. Such would bring chaos and confusion to the community and is forbidden by scripture. The only exception may be guest speakers of competent learning and sound doctrine who have been approved by the Zaqenym of Qehilath Haderek.
Inappropriate grooming and dress are forbidden at worship services. Men should not wear shorts or t-shirts, and women should not wear tight or revealing clothing. A man should wear a tallith and tefillin, if possible, and a woman should cover her head, in accordance with the commandments. No one appearing before a secular king dresses in anything but his finest. How much moreso should this be when appearing before Haqadosh, Baruk Hu, as it is said, Da lifney mi omed atoh – “Know before whom you stand.” In congregations of Qehilath Haderek, the commands of the Miqra Qodesh will not only be kept but, whenever possible, be made beautiful.
During worship services, disruptions and desecrations will not be tolerated. Arriving late or leaving early should be avoided, if at all possible. During prayer, song and reading of the scriptures, members of Qehilath Haderek should not carry on conversations, flush toilets, or fail to control their young children. At all times in the Miqra Qodesh, members should be reverent and respectful towards the meeting place of YHWH and towards others present.
At all times, Zaqenym and Rosh Beith Din of Qehilath Haderek should be shown respect and honor, and most especially during worship services. When a Zaqen or Rosh Beith Din enters the meeting room, all members should rise to their feet, beckoned by the Chazzan or the Shamashym, if necessary. This is a command of the Torah, not of men, and the keeping of commandments is always a blessing. A Zaqen or Nassi shall not be accused except under extreme and necessary circumstances. No member shall argue with a Zaqen or Rosh Beith Din, nor shall either receive disrespect from any member. Such behavior is considered shameful for the entire community and is regarded a Chillul Hashem – a desecration of the Name of YHWH, by which we are called.
The materials and texts used by our communities in public worship shall be those which are published or approved by Qehilath Haderek, whenever possible. The Siddur Qehilath Haderek or Complete Believer’s Siddur, by Sabbath Keepers Fellowship, should be used in liturgical prayer. The Scriptures, by The Institute for Scriptural Research, should be used in community readings and teachings. The Qehilath Haderek Calendar or the “Complete Believer’s Calendar” by Sabbath Keepers Fellowship should be used for scheduling all Moedym, Torah study, and other observances. All doctrinal and community issues should be based upon and decided in accordance with scripture, along with the Qehilath Haderek Statement of Beliefs and Community Rules.
Prior to a worship service, the venue must be made ready. If the service is to be held on a Shabbath, preparation should be done on the previous day, if possible, so that no work is performed on the Shabbath and all focus is upon fellowship and worship. Seating should be set up facing east in North America, it being the direction of shortest distance to Yerushalayim towards which we are to worship and pray, according to Scripture. A table or small desk and chair should be set facing everyone from which the teacher will teach, following the example of Yehoshua. A bimah (or podium), should also be set up in front and facing the people, from which prayer, worship, and scripture reading are led. Seating for Zaqenym of the community should be set slightly apart in a place of honor. The Chazzan and Shamashym should be placed where it will be most convenient for them to perform their functions and assist the congregation. Anything in the room that is distracting or that does not belong in the Beith Elohym should be removed. Then, when everything is in readiness and all are assembled at the appointed time, the service may begin.
General Outline
1. Blowing of the shofar
2. Call to Worship
3. Opening Prayer
4. Honoring of Zaqenim and Guests
5. General Announcements
6. Song and Worship
7. Qiddush
8. Birkat Hamazon
9. Preliminary Tehillim
10. Half Qaddish
11. Baraku, Sh’ma and Amidah
12. Aleynu and Mourner’s Qaddish
13. Open Prayers of Request and Healing
14. Birkat Hachodesh
15. Reading of the Torah
16. Reading of the Haftarah
17. Reading of the Ketuvim Hatalmidim
18. The Lesson for the Day
19. Closing Songs and Tehillim
20. Closing Prayer
21. Blowing of the Shofar
Order of Service In Detail
1. Blowing of the Shofar – When all are assembled, the shofar is blown. All who possess a tallith and tefillin should don them at this time, then be seated.
2. Call to Worship – At the second blowing of the shofar, all stand for the opening prayer, which is led by the Rosh Beith Din or Chazzan of the community.
3. Opening Prayer – This is begun with, Ma tovu oheleyka, Ya’aqov, mishkanoteyka, Yisrael…, to which free prayer is added. It is said by the Rosh Beith Din or Chazzan.
4. Honoring of Zaqenym and Guests – A greeting and acknowledgement of the appointed Zaqenym of the community is given, and a brief opportunity for them to return the greeting and speak is provided. Guests and new members of the community are also introduced at this time. This is done by the Rosh Beith Din.
5. General Announcements – News of the community, notice of upcoming Moedym or services, and special requests or needs are announced. This is done by the Rosh Beith Din.
6. Songs and Worship – Congregational songs are sung and any special music or dance is performed at this time. These are led by the Chazzan.
7. Qiddush – The ceremonial fellowship meal of bread and wine is performed. In congregations where a full communal meal is also served, Qiddush can be delayed until after the entire service is completed and the meal is begun. It is served by the Shamashym and led by the Rosh Beith Din.
8. Birkat Hamazon – The thanksgiving prayer commanded by Torah to be performed after meals is said after Qiddush and a meal. This is done by the Chazzan.
9. Preliminary Tehillym – The Hebrew word for Psalm is Tehillah and means praise. In ancient times, certain Tehillym were sung or chanted on specific days in the Beith Hamiqdash and synagogues. For example: on Shabbatoth, Tehillah 92 was recited and is called Mizmor Shir L’yom Hashabbath – a song sung for the Shabbath Day. These traditional selections may be used or others selected for praises prior to the primary service of congregational prayers. They can be sung or chanted by the Chazzan, or read in unison by the entire congregation.
10. Half Qaddish – The Qaddish is a simple and exquisitely beautiful blessing to the Most High. It is very ancient and was used in the Beith Hamiqdash during the time of Yehoshua, as were other parts of our Order of Service. This blessing is generally used between or at the end of various portions of worship. It is recited standing and as a responsive by the Chazzan and the congregation.
11. Baraku, Sh’ma and Amidah – This is the primary service of corporate prayer and must be held in greatest reverence. No interruptions may be allowed from its beginning to its end. Congregants stand and recite the responsive Baraku blessing, then shade their eyes with their right hand or the corner of their tallith and say the Sh’ma. Next comes the Amidah (or "Shemoneh Esreh"). These were all performed in the Beith Hamiqdash in the time of Yehoshua, and he most assuredly said them himself. He even called the Sh’ma, the greatest commandment. The prayers are led by the Chazzan and joined by the congregation.
12. Aleynu and Mourner’s Qaddish – The Aleynu begins with, “It is our duty,” and that is the theme of this declaration. Said subsequent to corporate prayer, it is an affirmation to one another and to the world of who we are as a people and where we stand before our Creator and King. It is followed by the Mourner’s Qaddish. These are recited by the Chazzan with a responsive by the congregation. However, if anyone in the community is in mourning for a relative or close friend, it is tradition that he lead the Qaddish instead of the Chazzan. This is done as an act of faith and trust in the Almighty during a time of great trial and sorrow.
13. Open Prayers of Request and Healing – Immediately following the Qaddish, the congregation is invited to gather and pray freely with personal requests and for healing. The Chazzan should begin, then invite all to join. If anyone present is in need of healing, the Zaqenym of the community should lay hands upon them at this time, and then the Rosh Beith Din or Chazzan may close the prayer.
14. Birkat Hachodesh – This is the blessing which is only said on the Shabbath prior to each rosh chodesh, announcing the predicted first day of the next month. It is used to remind the community of upcoming fasts and moedym, and to give thanks to YHWH for His faithfulness. It is done by the Chazzan.
15. Reading of the Torah – Some or all of the weekly Torah parashoth are read aloud. In very small groups this is done by either the Chazzan or a designated reader. In larger congregations, the readings are split into seven segments, or aliyoth. The reader notifies each of the seven community members to be honored with an aliyah that they will be called up to read during the service. First, the blessing over the reading of the Torah is said. Then, each aliyah is called in turn. As they read aloud, the Chazzan or reader remains beside them to guide them through the passage, or to assist them should they need help. Finally, at the end of all seven segments, the closing blessing over the Torah is said.
16. Reading of the Haftarah – This is the portion from the prophets which corresponds to the weekly Torah parasha. It is considered high honor to be chosen to read it. Like the Torah reading, it has an opening and closing blessing, and the person granted this aliyah is guided by the Chazzan or designated reader.
17. Reading of the Ketuvym Hatalmidym – This is also known as the Writings of the Apostles. Unlike the Torah and Haftarah portions, there is no universally accepted series of weekly readings from these scriptures. Passages should be chosen which correspond to the week’s Torah parasha or to the lesson planned for the day. The aliyah for the Ketuvym Hatalmidym is performed in the same way as that of the Haftarah.
18. The Lesson for the Day – Traditionally, the lesson is taught on subjects from the weekly Torah parasha, or about an upcoming fast or Moed. Usually, it is the community Rosh Beith Din who teaches the lesson. However, in some congregations, another person is appointed by the Rosh Beith Din and Zaqenym as the designated teacher because of his superior scholarship and ability. Occasionally, a special lesson may be brought for some reason, or a special guest teacher may be invited to teach on a specific subject. Whatever the case may be, during the lesson, the teacher should teach, and the congregation should learn. Excessive questions and discussion should be discouraged until the lesson is over. Order and respect must be maintained in the Beith Elohym.
19. Closing Songs and Tehillym – The congregation stands, and one or two songs or Tehillym of hope and promise, such as “Adon Olam”, are sung in fellowship, led by the Chazzan.
20. Closing Prayer – The Rosh Beith Din or a Zaqen leads a prayer and benediction.
21. Blowing of the Shofar – This signifies the conclusion of the Order of Service. Until this signal is given, no one should begin to pack up or otherwise disrupt the proceedings.
This Order of Service for Qehilath Haderek is a simple one, grounded in the methods used by those in ancient Hebrew religion and in scripture. It is, to the best of our knowledge, quite similar to the style of service that was used at synagogue by our Messiah and his contemporaries. Each element was carefully chosen and placed in its order for beneficial and scripturally-determined reasons, and many even reflect the prayers and order that were used in the Beith Hamiqdash of YHWH.
We understand that at times the order of service must be somewhat flexible in order to accommodate certain time constraints, guest speakers, fasts or special celebrations. This is permitted, with approval of the community Rosh Beith Din and Zaqenym, but deviation from the established order should never become the norm. Unity and continuity both within and between communities of Qehilath Haderek must be maintained. We also understand and expect there will be some stylistic differences between the various qehiloth (congregations) in the way that services are performed, and to some degree this is even encouraged. However, the basic structure and flow of services must be kept intact and not compromised. This is the only order of service approved for use by our communities, and it is uniquely ours. We hope that it will benefit you, our brothers and sisters in faith, and bring all of us just a little bit closer in unity as a people called out in His name.
Membership Structure – The membership of Qehilath Haderek shall be comprised of both what are known as the Yehudim and the Goyim; also known as the Jews and the Gentiles, or the circumcision and the uncircumcision. For we perceive that there is no partiality with Elohym as to salvation itself, since in Yehoshua, they “who were once afar off have been brought near by the blood of Mashiach.” Our membership shall reflect the “one new man” in whom all are made equal and “fellow citizens of the Qedoshym and members of the household of Elohym, having been built upon the foundation of the apostles and prophets, Yehoshua Hamashiach himself being the chief cornerstone.” No member or class of members is above another, except that some are raised to positions of leadership and honor according to the precepts of the scriptures and the traditions of Qehilath Haderek. And yet even these are in fact to be the servants of all. The binding substance between all members of our faith is love for one another and our common path is The Way of righteousness which is found only in the footsteps and person of Yehoshua Hamashiach, our master.
Membership Eligibility – New members of Qehilath Haderek must be immersed in the names of YHWH and of Messiah Yehoshua, and be confirmed by the community Beith Din after a six month proselytization period spent under the tutelage of a qualified community member. All members must be Torah-observant according to the halakha of the faith called Haderek and the traditions of Qehilath Haderek. Members will hold themselves accountable to one another and to the leadership of the community in all matters of faith and religious observance. All members must agree to and abide by these community rules.
General Conduct – The foundation of every member’s behavior will be Torah-observance, and all are required to keep the commands of YHWH that apply to them as best as they are able, both in public and in private. Their time shall not be spent upon unlawful things or in many worldly pursuits, but instead upon deeds of Torah and charity towards one another, and upon things of the Ruach that esteem YHWH and His Messiah. Beyond this, members of Qehilath Haderek are also required to walk in grace and love, following the footsteps of Messiah and avoiding even the appearance of evil. Members should not in any way be yoked with non-believers nor share in their sins, yet should seek peace with all men, whenever possible. Members will never knowingly be involved in any act that may cast a stain upon the community of Qehilath Haderek or upon the name of YHWH.
Leadership Structure – The leadership of each community of Qehilath Haderek is comprised of three levels: the Rosh Beith Din (Head of the Court), the Zaqenym (Elders), and the Shamashym (Assistants/Deacons). The Rosh Beith Din shall lead the community according to the precepts of Torah and the teachings of Messiah Yehoshua. He must be a Zaqen. He is appointed by the Beith Din (Community Court of Torah law) to serve for any specified length of time. Once appointed, he is the leader, spokesman and administrator of his community and its Beith Din, and he is fully responsible for its welfare. His decisions and authority are binding upon all members, unless contravened by the Beith Din. Zaqenym are the primary counselors to the Rosh Beith Din. They are considered the wisdom of Qehilath Haderek and are also responsible for its welfare. They shall guide the community in love and remain absolutely dedicated to preserving its structure and unity. They are appointed by the Beith Din and serve for life, unless removed by Beith Din for gross and unrepentant impropriety. Shamashym shall serve the community and its leadership, both at worship services and in the area in which they live, under the direction of the Rosh Beith Din and acting with his authority. They shall assist in teaching, worship, communication, charitable endeavors and keeping order, among various other functions. They are appointed or removed by the Rosh Beith Din with confirmation of the entire Beith Din. Other non-leadership positions may be appointed to members by the Rosh Beith Din as necessary for worship services or for the smooth and efficient operation of the community.
Leadership Eligibility – The Zaqenym of Qehilath Haderek must be chosen as those men who have the greatest Torah knowledge, wisdom, commitment, compassion and love for YHWH and for the community. The Rosh Beith Din shall possess these same qualities, as well as ability and zeal in both leadership and the administration of the community’s needs. All leaders will be men worthy of their offices, blameless, sober, sensible, orderly, kind to strangers, able to teach, not given to wine, not brawlers but gentle, not quarrelsome, not lovers of money, not new converts, and having an acceptable witness from those who are outside the community. They shall be men of great learning and charitable deeds who have themselves once submitted in humility to leaders and teachers of our faith. Likewise, Shamashym ought to be reverent, not double-tongued, not given to much wine, not greedy for filthy gain, holding to the mystery of the faith with a clean conscience. They must be proved first; in knowledge and in obedience to their Zaqenym and teachers, then let them serve, if they are unreprovable.
Recognition of Zaqenym – Each member will recognize the Zaqenym of the community and honor them at all times. All members will rise whenever a Zaqen enters a room. No member will receive any accusation or evil report against a Zaqen, except as lawfully required and on the testimony of two or three qualified witnesses. All members shall show respect and obedience to the Zaqenym, since they are charged with watching over the community and always have its welfare at heart, bearing its burdens and responsibility continually upon themselves.
Shabbath & Moedym Observance – It is a command to rejoice before YHWH on His Moedym. Each member will observe the Shabbath, Feasts, and Fasts of Scripture with Qehilath Haderek according to its traditions, in love and unity, utilizing the dates of the “Complete Believer’s Calendar” for this purpose. No member will work on Shabbath, Chag Hamatzoth (1st and 7th days), Shavuoth, Yom Teruah (1st day), Yom Hakippurym, Sukkoth (1st day), or Sh’mini Atzereth. Each member has a personal responsibility to know and practice the laws and traditions of all these Moedym.
Service Attendance – All members will attend a weekly miqra qodesh or other meeting of Qehilath Haderek, if possible, for worship, prayer, study and fellowship. Primary services will generally be held on Shabbath and Moedym. However, if these services are cancelled or not possible for any reason, members will meet instead on any alternate day and in any convenient venue necessary, so as not to forsake the assembling together of the community. In addition to Shabbath services, at least one weekly Torah study session and fellowship shall be attended by all members in their respective living areas or, at the very least, by mail or electronic means. Deliberate failure of any member to attend three possible consecutive scheduled services will be considered grounds for discipline or expulsion from the community by the Beith Din.
Structure of Services – Worship services shall be conducted according to the Qehilath Haderek Order of Service, and the established traditions of the community. Variations on the standard order may be used in accordance with the requirements of special observances and Moedym, or made to a very limited degree, if necessary, with approval by the Rosh Beith Din and Zaqenym. In addition to the regular leadership positions of the community, the Rosh Beith Din shall appoint any worship leaders, such as a Chazzan or Cantor, as well as any additional teachers and musicians as he deems necessary for the proper conduct of services.
Women in the Assembly – Women members of Qehilath Haderek are to be held in the highest regard. They are completely co-equal with their male counterparts and shall be treated as such. However, just as Scripture mandates unique behavior for certain persons, such as the Kohanym, Leviym, lepers, kings and others, so it mandates certain differences in behavior for men and women. Women shall learn in silence and in submission. They shall not teach or have authority over a man, “because Adam was formed first, then Chavah; and Adam was not deceived, but the woman, having been deceived, fell into transgression.” The exceptions to these rules are: women must always be permitted to teach children and other women, and; in a place where there is no qualified man to teach or lead, a woman who is qualified may do so.
Other Services & Religions – No member will attend the worship services or functions of other religions, including those of a supposedly non-denominational or ecumenical nature. These are considered idolatry and will result in expulsion from Qehilath Haderek. An exception to this rule may be temporary attendance with a legitimate outreach ministry, or evangelistic efforts by mature community members who are specifically appointed by the Rosh Beith Din or Zaqenym of the community for this purpose. The only other possible exception might be for community members who are in prison and who must attend an authorized faith-based treatment program in order to obtain parole eligibility. Such exceptions will be decided by the Beith Din on a case-by-case basis.
The Names of Elohym – All members will recognize and may use the name of YHWH, and of Yehoshua His Messiah, when referring to them. All members may also use the titles El, Elohym, or any of its variations when referring to the Most High. Members may never refer to the Most High by the names of other mighty ones, such as g.o.d. and a.l.l.a.h., which are blasphemous. Members will not let the names of other elohym be heard from their mouths, except during the reading of scripture. No member will honor any false mighty one by using its name in days of the week or names of months. Members will certainly not worship or pray alongside those people who are using those other, blasphemous names.
Tithing – All members will separate from their yearly increase the appropriate tithes. This is to be done according to the scriptural command of one-tenth in years one through six of the Shemittah, and in the seventh year there is none. The tithe is to be set-apart and delivered to the appropriate Kohen for the use of the Beith Hamiqdash. In the absence of a qualified Kohen or a Beith Hamiqdash, the tithe may be escrowed toward their eventual coming, or invested in such a way that will best seem to bring them about. The tithe does not belong to its bearers and may not be kept for personal use. It belongs to the works of YHWH. In addition to the first tithe, in the first, second, fourth, and fifth years of the Shemittah, a second one-tenth must also be separated and escrowed for use by its bearers to finance their celebration at the yearly festival of Sukkoth, as its bearer sees fit to do. In the third and sixth years of the Shemittah, this same second tithe shall be given to the poor, needy, widow, orphan, ger (sojourner), and to the Leviym with you, in order that they may celebrate the Sukkoth. As with the first tithe, its bearer has no right to utilize it for any other purpose than that which YHWH has intended.
Charitable Donations – All members will give from the heart to help any needy brother or sister in Qehilath Haderek, if they have the means to give. Tzedekah will be required as circumstances and means allow, which is the mandatory giving to certain persons and groups that is commanded in Torah. Members should also participate in chesed, which is the merciful giving that is done in lovingkindness and goes beyond what is required, so that all may see the love of Messiah and the power of the Ruach Haqodesh at work in the people of YHWH and esteem Him.
Habits of Prayer – All members will be in the habit of praying daily and, if possible, in the company of other members of Qehilath Haderek. Twice daily, upon waking and before sleep, each member is required to recite the Sh’ma. Each member will say typical brakoth (blessings) on occasions such as before and after meals, for rosh chodeshim, and before the commencement of performing most positive commandments. At least once each week, all members of the community will perform the five essential elements of prayer: Baraku, Sh’ma, Amidah, Aleynu, and Mourner’s Qaddish.
Habits of Study – Each member will faithfully read the prescribed weekly Torah portions. Every Shabbath, members will read the corresponding haftarah portion and a portion from the Ketuvym Hatalmidym. Members will also learn and become proficient in the use of the Siddur (prayerbook), as well as other seasonal texts and prayers which are utilized by the community. These shall include but not be limited to: the Pesach Haggadah, Machzorym, and Selichoth prayers. Each member is required to read and become familiar with the articles and writings published by Qehilath Haderek and should understand the basic mechanics of our calendar. Each member is expected to learn and know the basics of Hebrew, in order to better know and understand the scriptures and prayers.
Talmidym – Each member of our faith is required to provide for himself a teacher, becoming a long-term talmid (student/disciple) under his tutelage. This teacher should be a mature member of the community who is not only learned and able to teach sound doctrine and the traditions of Qehilath Haderek, but who is also himself walking in them. Such a teacher is one who is humble and has love for his talmidym, having learned by having been a talmid himself. A talmid shall learn not only through various texts and lessons, but by submitting himself to his teacher, sitting at his feet until he knows what his teacher knows, becoming like him in respect to the faith and traditions of Qehilath Haderek.
Dietary Practices – All members will be observant of the Scripturally kosher food laws in Wayikkra 11, abstaining from pork, shellfish, and other forbidden meats. Members will abstain from eating all chametz (leaven) during Chag Hamatzoth, and anything containing chametz shall not be found within their borders throughout that festival. Members will learn and pray from their hearts the brakoth before, and the Birkat Hamazon (grace after meals). Members will take their meals together regularly, whenever possible, with the appropriate table fellowship and words from the scriptures; enjoying all foods that are set-apart for their enjoyment by the Word of Elohym and prayer.
Grooming & Dress – All members will adhere to the grooming and dress standards as delineated in scripture. A man’s hair should be polled at a reasonable length, and his full beard left unmarred and not rounded. A woman’s hair should be reasonably long and not polled as a mans. An exception to these standards may be made for certain vows and cleansings as mandated in scripture. It is expected that, insofar as possible, an adult woman of our faith shall keep her hair covered in public. In general, a man may not wear garments that pertain to a woman, and a woman may not wear garments that pertain to a man, The specifics of this rule may vary according to local traditions and the conventions of various geographical regions. In all cases, dress and grooming of members in public should be clean, modest, and not revealing or sexually provocative.
Lashon Hara & Rechilut – Every member will abstain from talking about other people, most especially in evil speech about other members of Qehilath Haderek, regardless of whether that speech is true or false. The only exception to this rule is when such speech is required by testimony in a Beith Din. Every member will abstain from coarse talk within and without Qehilath Haderek. No member will lie to his fellow. No member will curse his fellow or the Most High. No member will speak or even gesture in such a way that may hurt his brother or sister. No member will peddle gossip of any kind, most especially about the affairs of Qehilath Haderek or its members.
Forbidden Relations – The members of Qehilath Haderek shall not do any kind of the abominable practices of the world around them. Members shall not commit adultery. They shall not have conjugal relations with anyone forbidden by scripture. They shall not have conjugal relations with any beast. They shall not have conjugal relations with any woman during her monthly separation. A man shall not have conjugal relations with other men. A man shall not dress or behave as a woman, nor shall any woman dress or behave as a man. Moreover, a member of Qehilath Haderek should not even entertain thoughts of any of these things, nor participate in discussions that appreciate them, or he will already have done them in his heart. Members who commit such abominations will be expelled from the community.
Beith Din – The Beith Din shall exist as the sole court for Qehilath Haderek. Composed of two or three Zaqenym who are grounded in Torah and wise, it will make halahkic rulings in doctrinal matters, resolve conflicts between brethren, and appoint leaders of Qehilath Haderek. The leadership will also use Beith Din at times to set policy and to make important decisions on behalf of the community. The most eligible Zaqen shall be appointed Rosh Beith Din of the community, setting its agenda and providing a tie-breaking vote on any matter when necessary. All members must acknowledge and accept the judgments made by the Beith Din in agreement that its rulings are binding and without option for appeal.
Dispute Resolution – When a member is wronged by another brother or sister, the higher path is to simply show love and allow the wrong, forgiving it. However, if problems persist between brethren, the one wronged shall seek a resolution according to the scripturally commanded method: First, that member should try to reconcile in peace with that brother or sister. If that fails, then the member should bring two impartial witnesses to that brother or sister so that the witnesses may hear every word of the issue. If that also fails, then the member may call the brother or sister and witnesses to the Zaqenym of Qehilath Haderek and request a Beith Din. The witnesses must be men who are qualified and unbiased. The Beith Din will then hear the case and render a formal judgment regarding the wrong, and all members must accept their judgment. If a brother or sister is found to be falsely accused in any matter, the one who accused him or her shall suffer the punishment which had been sought for the other. Members of the community will not, under any circumstances, do harm to one another by using unscriptural methods to solve problems between them, or by taking those issues outside of Qehilath Haderek to other forms of authority.
Exclusion from the Community – Failure to keep these community rules of Qehilath Haderek and the decisions made by its lawfully appointed Beith Din may result in a member’s expulsion from the community.
Order of Service
Introduction
In order to esteem and beautify our Creator YHWH in worship, ensuring a unity and accord that most closely adheres to the Scriptural model, we, the Zaqenym of Qehilath Haderek, establish this authorized Order of Service for all congregations of Qehilath Haderek.
Using this Order of Service without first establishing a scripturally-structured community according to the rules of our faith is neither possible nor permitted. Also, it must be accepted that neither our community structure nor this Order of Service is a function of democracy. Order is established for the benefit of all and is maintained in love. Nowhere in scripture is a community found to be governed democratically, because such a scheme does not work.
Leaders, once appointed, are entrusted to lead and teach our congregations with power and authority, yet always having the best interests of their people at heart. Various other persons within the congregations may be assigned leadership in portions of the worship service at the direction of the Rosh Beith Din in accordance with their particular gifts, their experience and the needs of the community. Non-members, proselytes, new converts and the untaught are never allowed to lead or teach. Such would bring chaos and confusion to the community and is forbidden by scripture. The only exception may be guest speakers of competent learning and sound doctrine who have been approved by the Zaqenym of Qehilath Haderek.
Inappropriate grooming and dress are forbidden at worship services. Men should not wear shorts or t-shirts, and women should not wear tight or revealing clothing. A man should wear a tallith and tefillin, if possible, and a woman should cover her head, in accordance with the commandments. No one appearing before a secular king dresses in anything but his finest. How much moreso should this be when appearing before Haqadosh, Baruk Hu, as it is said, Da lifney mi omed atoh – “Know before whom you stand.” In congregations of Qehilath Haderek, the commands of the Miqra Qodesh will not only be kept but, whenever possible, be made beautiful.
During worship services, disruptions and desecrations will not be tolerated. Arriving late or leaving early should be avoided, if at all possible. During prayer, song and reading of the scriptures, members of Qehilath Haderek should not carry on conversations, flush toilets, or fail to control their young children. At all times in the Miqra Qodesh, members should be reverent and respectful towards the meeting place of YHWH and towards others present.
At all times, Zaqenym and Rosh Beith Din of Qehilath Haderek should be shown respect and honor, and most especially during worship services. When a Zaqen or Rosh Beith Din enters the meeting room, all members should rise to their feet, beckoned by the Chazzan or the Shamashym, if necessary. This is a command of the Torah, not of men, and the keeping of commandments is always a blessing. A Zaqen or Nassi shall not be accused except under extreme and necessary circumstances. No member shall argue with a Zaqen or Rosh Beith Din, nor shall either receive disrespect from any member. Such behavior is considered shameful for the entire community and is regarded a Chillul Hashem – a desecration of the Name of YHWH, by which we are called.
The materials and texts used by our communities in public worship shall be those which are published or approved by Qehilath Haderek, whenever possible. The Siddur Qehilath Haderek or Complete Believer’s Siddur, by Sabbath Keepers Fellowship, should be used in liturgical prayer. The Scriptures, by The Institute for Scriptural Research, should be used in community readings and teachings. The Qehilath Haderek Calendar or the “Complete Believer’s Calendar” by Sabbath Keepers Fellowship should be used for scheduling all Moedym, Torah study, and other observances. All doctrinal and community issues should be based upon and decided in accordance with scripture, along with the Qehilath Haderek Statement of Beliefs and Community Rules.
Prior to a worship service, the venue must be made ready. If the service is to be held on a Shabbath, preparation should be done on the previous day, if possible, so that no work is performed on the Shabbath and all focus is upon fellowship and worship. Seating should be set up facing east in North America, it being the direction of shortest distance to Yerushalayim towards which we are to worship and pray, according to Scripture. A table or small desk and chair should be set facing everyone from which the teacher will teach, following the example of Yehoshua. A bimah (or podium), should also be set up in front and facing the people, from which prayer, worship, and scripture reading are led. Seating for Zaqenym of the community should be set slightly apart in a place of honor. The Chazzan and Shamashym should be placed where it will be most convenient for them to perform their functions and assist the congregation. Anything in the room that is distracting or that does not belong in the Beith Elohym should be removed. Then, when everything is in readiness and all are assembled at the appointed time, the service may begin.
General Outline
1. Blowing of the shofar
2. Call to Worship
3. Opening Prayer
4. Honoring of Zaqenim and Guests
5. General Announcements
6. Song and Worship
7. Qiddush
8. Birkat Hamazon
9. Preliminary Tehillim
10. Half Qaddish
11. Baraku, Sh’ma and Amidah
12. Aleynu and Mourner’s Qaddish
13. Open Prayers of Request and Healing
14. Birkat Hachodesh
15. Reading of the Torah
16. Reading of the Haftarah
17. Reading of the Ketuvim Hatalmidim
18. The Lesson for the Day
19. Closing Songs and Tehillim
20. Closing Prayer
21. Blowing of the Shofar
Order of Service In Detail
1. Blowing of the Shofar – When all are assembled, the shofar is blown. All who possess a tallith and tefillin should don them at this time, then be seated.
2. Call to Worship – At the second blowing of the shofar, all stand for the opening prayer, which is led by the Rosh Beith Din or Chazzan of the community.
3. Opening Prayer – This is begun with, Ma tovu oheleyka, Ya’aqov, mishkanoteyka, Yisrael…, to which free prayer is added. It is said by the Rosh Beith Din or Chazzan.
4. Honoring of Zaqenym and Guests – A greeting and acknowledgement of the appointed Zaqenym of the community is given, and a brief opportunity for them to return the greeting and speak is provided. Guests and new members of the community are also introduced at this time. This is done by the Rosh Beith Din.
5. General Announcements – News of the community, notice of upcoming Moedym or services, and special requests or needs are announced. This is done by the Rosh Beith Din.
6. Songs and Worship – Congregational songs are sung and any special music or dance is performed at this time. These are led by the Chazzan.
7. Qiddush – The ceremonial fellowship meal of bread and wine is performed. In congregations where a full communal meal is also served, Qiddush can be delayed until after the entire service is completed and the meal is begun. It is served by the Shamashym and led by the Rosh Beith Din.
8. Birkat Hamazon – The thanksgiving prayer commanded by Torah to be performed after meals is said after Qiddush and a meal. This is done by the Chazzan.
9. Preliminary Tehillym – The Hebrew word for Psalm is Tehillah and means praise. In ancient times, certain Tehillym were sung or chanted on specific days in the Beith Hamiqdash and synagogues. For example: on Shabbatoth, Tehillah 92 was recited and is called Mizmor Shir L’yom Hashabbath – a song sung for the Shabbath Day. These traditional selections may be used or others selected for praises prior to the primary service of congregational prayers. They can be sung or chanted by the Chazzan, or read in unison by the entire congregation.
10. Half Qaddish – The Qaddish is a simple and exquisitely beautiful blessing to the Most High. It is very ancient and was used in the Beith Hamiqdash during the time of Yehoshua, as were other parts of our Order of Service. This blessing is generally used between or at the end of various portions of worship. It is recited standing and as a responsive by the Chazzan and the congregation.
11. Baraku, Sh’ma and Amidah – This is the primary service of corporate prayer and must be held in greatest reverence. No interruptions may be allowed from its beginning to its end. Congregants stand and recite the responsive Baraku blessing, then shade their eyes with their right hand or the corner of their tallith and say the Sh’ma. Next comes the Amidah (or "Shemoneh Esreh"). These were all performed in the Beith Hamiqdash in the time of Yehoshua, and he most assuredly said them himself. He even called the Sh’ma, the greatest commandment. The prayers are led by the Chazzan and joined by the congregation.
12. Aleynu and Mourner’s Qaddish – The Aleynu begins with, “It is our duty,” and that is the theme of this declaration. Said subsequent to corporate prayer, it is an affirmation to one another and to the world of who we are as a people and where we stand before our Creator and King. It is followed by the Mourner’s Qaddish. These are recited by the Chazzan with a responsive by the congregation. However, if anyone in the community is in mourning for a relative or close friend, it is tradition that he lead the Qaddish instead of the Chazzan. This is done as an act of faith and trust in the Almighty during a time of great trial and sorrow.
13. Open Prayers of Request and Healing – Immediately following the Qaddish, the congregation is invited to gather and pray freely with personal requests and for healing. The Chazzan should begin, then invite all to join. If anyone present is in need of healing, the Zaqenym of the community should lay hands upon them at this time, and then the Rosh Beith Din or Chazzan may close the prayer.
14. Birkat Hachodesh – This is the blessing which is only said on the Shabbath prior to each rosh chodesh, announcing the predicted first day of the next month. It is used to remind the community of upcoming fasts and moedym, and to give thanks to YHWH for His faithfulness. It is done by the Chazzan.
15. Reading of the Torah – Some or all of the weekly Torah parashoth are read aloud. In very small groups this is done by either the Chazzan or a designated reader. In larger congregations, the readings are split into seven segments, or aliyoth. The reader notifies each of the seven community members to be honored with an aliyah that they will be called up to read during the service. First, the blessing over the reading of the Torah is said. Then, each aliyah is called in turn. As they read aloud, the Chazzan or reader remains beside them to guide them through the passage, or to assist them should they need help. Finally, at the end of all seven segments, the closing blessing over the Torah is said.
16. Reading of the Haftarah – This is the portion from the prophets which corresponds to the weekly Torah parasha. It is considered high honor to be chosen to read it. Like the Torah reading, it has an opening and closing blessing, and the person granted this aliyah is guided by the Chazzan or designated reader.
17. Reading of the Ketuvym Hatalmidym – This is also known as the Writings of the Apostles. Unlike the Torah and Haftarah portions, there is no universally accepted series of weekly readings from these scriptures. Passages should be chosen which correspond to the week’s Torah parasha or to the lesson planned for the day. The aliyah for the Ketuvym Hatalmidym is performed in the same way as that of the Haftarah.
18. The Lesson for the Day – Traditionally, the lesson is taught on subjects from the weekly Torah parasha, or about an upcoming fast or Moed. Usually, it is the community Rosh Beith Din who teaches the lesson. However, in some congregations, another person is appointed by the Rosh Beith Din and Zaqenym as the designated teacher because of his superior scholarship and ability. Occasionally, a special lesson may be brought for some reason, or a special guest teacher may be invited to teach on a specific subject. Whatever the case may be, during the lesson, the teacher should teach, and the congregation should learn. Excessive questions and discussion should be discouraged until the lesson is over. Order and respect must be maintained in the Beith Elohym.
19. Closing Songs and Tehillym – The congregation stands, and one or two songs or Tehillym of hope and promise, such as “Adon Olam”, are sung in fellowship, led by the Chazzan.
20. Closing Prayer – The Rosh Beith Din or a Zaqen leads a prayer and benediction.
21. Blowing of the Shofar – This signifies the conclusion of the Order of Service. Until this signal is given, no one should begin to pack up or otherwise disrupt the proceedings.
This Order of Service for Qehilath Haderek is a simple one, grounded in the methods used by those in ancient Hebrew religion and in scripture. It is, to the best of our knowledge, quite similar to the style of service that was used at synagogue by our Messiah and his contemporaries. Each element was carefully chosen and placed in its order for beneficial and scripturally-determined reasons, and many even reflect the prayers and order that were used in the Beith Hamiqdash of YHWH.
We understand that at times the order of service must be somewhat flexible in order to accommodate certain time constraints, guest speakers, fasts or special celebrations. This is permitted, with approval of the community Rosh Beith Din and Zaqenym, but deviation from the established order should never become the norm. Unity and continuity both within and between communities of Qehilath Haderek must be maintained. We also understand and expect there will be some stylistic differences between the various qehiloth (congregations) in the way that services are performed, and to some degree this is even encouraged. However, the basic structure and flow of services must be kept intact and not compromised. This is the only order of service approved for use by our communities, and it is uniquely ours. We hope that it will benefit you, our brothers and sisters in faith, and bring all of us just a little bit closer in unity as a people called out in His name.
