Them: Do you have room at your seder for two more?

Me: Of course.

Them: We don't want to impose.

Me: We'd love the company.

Them: Are you sure? We don't want you to have to cook extra at the last minute.

Me: "Let all who are hungry come and eat." Also, I cook on the assumption that Eliyahu and his entourage will appear at the door. It's fine.

(And if Eliyahu doesn't show up, I have food for lunch the next day.)

Shabbat's torah portion was Ki Tisa, which includes the episode of the golden calf. For those who don't know, each torah portion has an associated haftarah from some other part of the Hebrew bible that is thematically connected (because Roman persecution, originally). The haftarah for Ki Tisa is the passage from 1 Kings 18 about Eliyahu and the prophets of Ba'al on Mount Carmel.

I gave approximately the following introduction before reading the haftarah on Saturday.

There is a famous story in the talmud where one rabbi is arguing against all of the others on a point of law. When he can't convince them with logic, he starts calling on miraculous testimony: if I'm right let that tree prove it, he says, and the tree gets up and walks across the courtyard. The rabbis respond: we don't learn law from trees. Ok, if I'm right then let that stream prove it, and the stream runs backwards. We don't learn law from streams, they answer. Finally a voice from heaven confirms he's right -- and the rabbis answer, lo bashamayim hi, the torah is not in heaven. That is, God gave us the torah and the responsibility to interpret it, and we don't listen to heavenly voices.

The story is funny (and on Saturday most people laughed). Or rather, it's funny if you stop there, which most tellings do. But if you keep reading, the story takes a darker turn; this argument leads to much death and destruction. And if you back up to the mishna that prompted all this discussion in the g'mara, you'll find there's a larger point to the story. It's not really about an oven.

The story of Eliyahu on Mount Carmel makes me think of this talmudic story. We love the Eliyahu story, full of daring and chutzpah and the defeat of Ba'al and the people finally seeming to acknowledge God. It's a great story! But when we read haftarot, excerpts from the rest of Tanakh, it's easy to miss context.

The next thing that happens after this is that Eliyahu kills the 450 prophets of Ba'al, the bad king's bad wife threatens him, and he flees into the wilderness and a different haftarah. Eliyahu's in the wilderness, God sends a messenger to feed him so he won't die, and he finds his way to the cave where God asks him: why are you here, Eliyahu? Eliyahu answers that he has been zealous for God, the people have rejected God and slain all the prophets, and they want to kill him too. God then sends an earthquake (but God was not in the earthquake), a fire (but God wasn't there either), and a wind (ditto), and finally Eliyahu finds God in the still small voice.

God then asks again, why are you here Eliyahu? And Eliyahu gives the exact same answer, word for word. God tells him to go back and appoint Elisha as his successor (among other things).

Eliyahu doesn't exit the story at this point; he's still around as a prophet. But it feels to me like this encounter was a pivotal moment, set in motion by the showdown with Ba'al. It feels to me like Eliyahu was supposed to learn something from the encounter, about how the still small voice can be more powerful than the earthquake and fire -- that these encounters were supposed to change Eliyahu. I would expect a changed Eliyahu to give a different answer the second time God asked the question. It feels like a missed opportunity for a stronger relationship with God -- like Eliyahu failed a test.

I still love the story of Mount Carmel, but knowing what comes after casts the story in a different light for me, like reading on in the talmud changed my understanding of the rabbis and the voice from heaven.

My synagogue hired a cantor for the high holy days. (We don't currently have one otherwise.) He's a friendly fellow, obviously very experienced, and very "performative" -- which some people liked but isn't to my taste. (I felt like I was at the theatre.) Unfortunately it's not just a matter of taste; elaborate chazzanut that you can only listen to is fine in a traditional setting, where it's in the cantor's repetition of the central prayer, but the Reform movement did away with repetitions. When there's only one trip through the prayer, everyone saying it together, and it's being led in a way that precludes me saying it, that's a problem. After Rosh Hashana evening and morning were like that, I decided not to go back. (I later skimmed the video of the second-day Rosh Hashana service, which started as a minyan-style service but drifted, and it was more of the same.)

For Yom Kippur I went to Chabad, like I did last year. Night and day -- I felt included from the moment I walked in, I was able to focus on the kavanah, intentions, behind the prayers, the more elaborate melodies didn't impede my own prayer because they were separate from it, a lot of the singing was accessible even with unfamiliar-to-me melodies, and there was plenty of way-finding (page numbers, quick explanations, etc) so people didn't get lost.

All are welcome, all included, on Yom Kippur, the machzor (special prayerbook) says, even transgressors, even that guy. Even me. Read more…

A non-Jewish visitor asked: according to Judaism, can you pray in any language (and have it accepted), or must you pray in Hebrew?

My answer:

The general answer to your question is that Hebrew is preferable but you also need to understand what you're saying, so it's permitted to pray in other languages. (Ideally you are working to improve your Hebrew understanding along the way.)

More specifically: the talmud on Sotah 33a (and vicinity) says that the Amidah, the central prayer of the thrice-daily service, may be said in any language. Many rabbis (who I can't precisely cite, but Maimonides, the Rambam, is one of them) teach that intention in prayer is important; just saying words you don't understand does not fulfill the obligation. Whether you understand the Hebrew directly, have studied a translation and so know broadly what you are saying, or pray in a language you do understand, you need to mean the words you're saying.

Another core recitation -- not technically a prayer but a passage of biblical text, said morning and night -- is the Shema. There is some disagreement in the talmud about whether this biblical text must be recited in the biblical language (Hebrew); I don't know if it's settled there, but the Shulchan Aruch (Code of Jewish Law) in Orach Chayim 62:2 says that the Shema can be said in any language so long as you are precise in your pronunciation.

There are other fixed prayers; I would reason that if other languages are permitted for these "core" cases, then surely they must be for other cases too.

Everything I've said so far is about fixed prayers. Most of (modern) Jewish prayer is fixed texts, but people also pray from the heart, free-form prayer, both during the regular service and at other times. There is a discussion in the talmud (ibid.) about this; some say that the ministering angels (who are apparently involved in bringing your prayer to God) don't understand other languages, and others say that some angels do understand other languages and, anyway, God does. As a practical matter, I don't see how you could pour out your heart to God if you don't know the language, and I've never heard that one should abstain from these personal prayers for lack of language fluency. It is better to reach out to God than not.

As noted in a comment by dsr, what I've said here is the law for Jews. According to Judaism, non-Jews have a much smaller set of commandments, the seven Noachide laws, and they do not include a requirement to pray at all, let alone in a particular language. While there are parts of Jewish observance that are "reserved" for Jews (that is, Jewish law says non-Jews are forbidden to do them), prayer is not one of them. So non-Jews are not required to pray, may pray, and if so may pray in any language they understand, since even Jews can pray in any language they understand.