HUC Application Essays

Hello, everyone!  Thank you for checking out my new blog!  Since I haven't left for Israel yet, I figured I would start this out by posting my application essays for those who are interested in reading them.  Feel free to let me know what you think or just say hello!  Thanks for reading!  FYI my date of departure is Monday, July 7th!

Why have you chosen to apply to become a cantor? Discuss your intellectual, religious and spiritual development as well as the life experiences that have led you to make this decision. In addition, in this personal statement, please include reflection on the evolution of your current Jewish practice.  

By providing music for worshippers, the cantor is providing a spiritual pathway to God.  The cantor must grant congregants an environment in which they can learn and grow, where he or she can impart spiritual and religious wisdom as guidance for others.  Finally, the cantor is obligated to instill the same pride he or she has in Judaism in as many Jews as possible.  I agree with these statements wholeheartedly, and I sincerely believe that the cantorate is the right profession for me.

There are three main elements that would make my career complete:  education, music, and Judaism.  Each of these factors is equally important to me.  I enjoy giving youth the opportunity to engage their minds in both secular and Jewish education.  Singing with a higher knowledge of music has allowed me to articulate the music of others for listeners and to explore my own creativity.  I love Judaism because it is comprised of ancient and modern ideas and rituals that support an ever-evolving people and heritage, always with great faith in God.  In my mind, combining those three elements equals a career in the cantorate, expanding my dedication to God, God’s people, and to Judaism.

My desire to become a cantor transpired from many years of exposure to and involvement with Judaism and music.  My parents made sure that Judaism was a part of my life from a very young age, and the Temple always seemed to be a second home for me.  Although at a younger age Judaism may not have been my primary focus, it has always been an ingredient in my life.  As I grew older, Judaism became more interesting and fulfilling, and is now an integral part of my life.

Becoming a Bat Mitzvah was a meaningful experience.  I knew I had worked diligently to get to that point, and I knew I had to state to the world that I was Jewish and that making Judaism a part of the rest of my life was important.  Rabbi Kathy Cohen, who has been an incredible mentor, asked me to help teach Hebrew School after I became a Bat Mitzvah, and I happily accepted the invitation.  I felt a great sense of pride in knowing that I was helping other children learn what they needed to know to become a Jewish adult and to have the same incredible experience that I had.

Religious school had always been enjoyable for me, but after my 13^th birthday it became more important because it was one major way that I could maintain my decision to commit to Judaism as an adult.  Taking a variety of classes in the high school Academy was easy because there was so much about Judaism I wanted to know. I felt privileged to discuss moral issues in a Jewish light, learn about Judaism’s great thinkers, and learn to speak Hebrew, in addition to studying Kaballah, Israel, and the Holocaust.

Another way in which I made the effort to uphold my commitment to Judaism was to take part in the Temple youth group as well as NFTY.  I was one of a small group of teenagers that founded Temple Emanuel’s NFTY-MAR-affiliated youth group.  We began attending Kallot, which allowed me to experience Reform Judaism outside of my Temple.  Seeing my love of involvement in Judaism, Rabbi Cohen recommended that I attend a Kutz Camp summer leadership session.  In the summer of 2000, the faculty and staff at Kutz showed me different kinds of services and new meaningful ways to pray.  This experience, without doubt, gave me a foundation off of which to base my Jewish practice.  Attending Kutz Camp not only encouraged me to be more involved on a leadership level, it also gave me insight as to how I wanted to observe and worship.  The very musical Kabbalat Shabbat was my favorite part.  Even now, in my attempt to recapture the joy of a Kutz Kabbalat Shabbat, I listen to a Shabbat playlist I created on my ipod on the way to Friday night services. 

Kutz Camp was the first experience that allowed me to grasp the fact that there was an actual profession that combined my two passions:  Judaism and music.  Prior to attending camp, I had only a slight notion of what a cantor was; I never had a cantor as a youth.  I met a few wonderful cantors at Kutz, including Ellen Dreskin.  Seeing her and so many others who loved what they were doing was uniquely inspiring.

I also attended one of Hebrew Union College’s weekend High School Leadership Conferences.  Visiting Cincinnati’s campus presented me with the idea of going to a school that would allow me to become a Jewish professional.  While on campus, I bought a Torah Trope book.  Being able to chant Torah became an important part in becoming the Jewish adult I wanted to be.  At the same time, my musical ambitions were becoming greater, and as a youth, I was always involved in some sort of music program or lessons.  I joined the Temple Emanuel volunteer choir the day I turned 15, which is the minimum age for members.

In college, I was very involved in activities related to both music and Judaism.  I took music-related courses, voice lessons, and sang in one of the University of Tennessee’s choirs.  Among my academic courses at UT were a few related to Judaism.  I took a basic religious studies class because I felt it was important to have a basic understanding of other major practices, not only to be a tolerant person, but also to be an intelligent human being.  I registered for an introduction to Judaic studies course because I wanted to have a more detailed understanding of Jewish ideas and history.  The professor, Dr. Gilya Schmidt, was a wonderful woman who challenged and encouraged me in her class and throughout the rest of my time at UT.  Moreover, Modern Hebrew classes were part of my schedule for three semesters.

In addition to Judaism-related courses, I was involved in Hillel.  As a member of the board, I helped to plan and coordinate events, as well as lead Seders.  A close friend of mine, whom I met in Hillel, recommended the Birthright Israel program to me.  I experienced Israel for the first time at the end 2003, and it was one of the most spiritual ten days of my life.  Hearing David Ben Gurion’s Declaration of Independence and seeing Yitzchak Rabin’s memorial, in addition to the graves of Theodore Herzl, Golda Meir, and many others who have been important to the foundation of Israel made me feel stronger about my support for our Jewish nation and for peace to exist for everyone who lives there.  I felt as though I was embracing a completely different, yet extremely comfortable culture.  That feeling gave me a wonderful sense of pride and security in Israel.  As a result of this trip, I feel that my spiritual aptitude has grown tremendously.

From the beginning of my attendance at the University of Tennessee, I became involved in Knoxville’s Temple Beth-El.  I loved my time with the youth and learned a lot about being a leader in a congregation.  The Temple board invited me to attend the Biennial in 2005 along with Rabbi Beth Schwartz and a few other board members.  The Biennial allowed me to explore many things, including the introduction of the Mishkan T’filah, which fits wonderfully into my personal practices.

Earlier that year, in the summer, I happily agreed to be a member of the day-camp staff at Kutz Camp.  My first Kutz experience was an incredible introduction to the kind of Judaism I wanted to embrace.  My second Kutz experience was invaluable to my religious development.  I learned a great deal about planning detailed Jewish programs for young children.  Attending services on a regular basis in a completely Jewish environment let me connect with God and other Jews on a much deeper, spiritual level.

While there, I met with Rabbi Dantowitz to discuss the possibility of attending cantorial school at HUC.  At that point in my life, I was sure that I wanted to become a cantor, and as I was approaching my final year in undergraduate school, I knew I had to make a plan for post-graduation.  I felt, as a 20-year-old, that I would not be ready to begin cantorial school in just one year.  Zoe Jacobs, already a student at HUC who was working at Kutz that summer, recommended that I take some time off from school after graduation.  She stressed that, as a member of the clergy, I would be expected to help people work through the problems that would arise in their lives.  Then she asked how I could offer the kind of advice that would be helpful without many prior adult life experiences of my own.  I took her advice to heart, and soon, I was looking for job opportunities in which I could gain some real life experiences.  

Over the past year and seven months, I have had the most fortunate opportunity to hold a position at my home congregation as an intern.  Rabbi Cohen has made sure that I come into contact with many of the different aspects of Jewish life that a congregational leader would encounter.  Being the cantorial soloist for the High Holy Days has made an incredible and awesome impression on me.  There is such a variety of words and music recited during the services:  joyous and celebratory emotions move to more somber and mellow ones, and they hit every point in between.  It is my responsibility to assist in transporting congregants to that higher level of worship that only comes on the High Holy Days.  Bearing this responsibility has been an especially spiritual and fulfilling task.   

One of my favorite things about working in a congregational setting is the youth.  I have worked with every age group, from young preschoolers (18 months old) to seniors in high school.  For me, part of being religious is educating the youth, and in order to support that idea, I have made Hebrew school and religious school a part of my weekly schedule.  Both the senior and junior youth groups have given me the opportunity to offer my encouragement and ideas with young people.  In that spirit, I decided to dedicate some of my time to the Jewish Community Preschool.  It has been a highly rewarding, learning experience that has helped me to increase my patience and resourcefulness. 

Currently, in striving to improve my connection to Judaism outside of the Temple, I have been reading Jewish-related novels and maintaining a Reform Jewish lifestyle.  Among my favorite novels is “The World to Come” by Dara Horn.  Additionally, as a Reform Jew, I have made a conscious effort to observe Shabbat.  Early on Saturday mornings, I participate in a Pilates class, which offers me a good deal of relaxation and helpful recuperation from the previous week.    

My commitment to Judaism and to Jewish music is evident.  I am a good candidate for the cantorate because I have a positive disposition, an energetic demeanor, and ample confidence.  People respond well to me, which demonstrates that I have the skills necessary to engage congregants in worship and in conversation and to create lasting connections between us.  As a cantor, I would like to bring a musical worship experience to my future congregants that is not only spiritual and full of meaning, but also a source of energy, enthusiasm, and joy.   

Reflect on a Torah portion or piece of sacred music that you have found meaningful or challenging.  You may include classical or contemporary commentary that has been helpful to you in understanding the text or musical selection.

Max Janowski’s Eil Malei Rachamim has proved to be a special, yet demanding piece for me over the last year and a half.  The first time I sang it was in the Yom Kippur Memorial service in 2006.  Feeling overwhelmed by the total amount of music I would be required to learn for the High Holy Days, I was unable to focus much attention on the meaning of the text and the importance of the piece.  Musically, the piece is incredibly challenging, requiring a confident vocalist with a tuned ear.  I performed it, but I lacked all of the confidence that the piece demanded.

As fate would have it, there were a few funerals in the earlier part of 2007 for some well-known and respected individuals in my congregation.  Rabbi Kathy Cohen asked me to prepare Eil Malei Rachamim for the service.  Remembering how challenging it was to sing with the organ, I knew it would be twice as difficult to sing without accompaniment at this memorial service. 

I embraced the music and the text separately this time in an attempt to really grasp the piece.  Learning to sing the music without the assistance of the accompaniment required a lot of diligence on my part.  I had to focus on maintaining the tonic note in my ear while singing difficult lines, keeping in rhythm, and using dynamics to their greatest potential.  I read the translation of the text multiple times, because I knew I needed to have an idea of the overall nuance of the piece.  I also did my best to find out which Hebrew words from the piece corresponded to each of the different words and phrases from the translation.

In putting the music and text together, I had to exercise a musically creative interpretation while employing a great deal of sensitivity.  I approached it by imagining that I was pleading with God to grant rest to the deceased individual on behalf of his or her family.  In an important piece such as this one, a singer must be perceptive to the venue in which it is sung.  I was charged with the task of providing families and friends with some modicum of comfort or peace of mind—a responsibility I took very seriously.

When I went on to sing Eil Malei Rachamim for the Yom Kippur Yizkor service in 2007, I had a much better understanding of and connection with the piece.  I realized the importance of it, in that I was pleading with God again to grant rest to the deceased.  However, this time, I was singing it for all of the deceased.  Also, I was able to perform it with the accompaniment, which emphasized the text and made the experience of it even more powerful.

As a result of working with this piece, I feel that my personal spirituality has grown, and I have achieved a greater devotion to the Jewish people.  A multitude of other Jews have recited the Eil Malei Rachamim prayer for years upon years, each asking God to grant rest to the souls of the deceased.  I have truly been blessed to experience this growth in spirituality and to have strengthened my relationship with God and God’s people.

Refining my ability to perform this work was an extensive process.  It took a lot of dedication to learning and understanding to reach the point at which I felt confident that I was giving the piece all it demanded.  In doing so, I had to be sensitive to my listeners, and I had to exercise an intense musical concentration.  In this way, although it was difficult, I found Janowski’s Eil Malei Rachamim a deeply moving and spiritual work of art that I have been honored to sing.  

What do you find most compelling and what do you find most challenging or problematic about Reform Judaism?  In your opinion, what are the most significant issues facing the Movement today, and what is the role of the cantor and the Movement in addressing these?

Most faith-seeking individuals need an establishment with a solid foundation.  Reform Judaism fulfills that need for me and for many others.  Like every organized religion, it has its good and bad qualities.  It is flexible, encourages education, and supports the participation of congregants in Temple life.  However, the Movement and the cantor must extend a helping hand to individuals and congregations to make progress with a few issues.

            One of Reform Judaism’s best qualities is its flexibility.  In addition to organized worship services, individuals can embrace prayer in any healthy way that brings them closest to God.  Reform Jews know that they can be deeply religious, have a special bond with other Jews, and still function as an assimilated member of everyday society outside of the synagogue.  Reform Judaism also emphasizes the importance of family gathering and group learning.  Judaism is not just a religion, but also a heritage that one is either born into or elects to adopt.  The Movement dedicates a lot of its teachings to the Holocaust, historical events from the Bible, as well as Israel, of which it is wonderfully supportive.  Education is at the forefront of the Movement because we know that good education is what will sustain our people for years to come.

There is a constant need for adaptation to practices for the ever-changing group of people involved with Reform Judaism.  For example, with the recent ideas of using more Hebrew and less English in services, the new Mishkan T’filah has been able to give non-Hebrew readers the ability to worship with everyone else in a service, as well as flexibility for service leaders.  People with alternative lifestyles are welcomed in Reform Judaism, where they would be senselessly rejected elsewhere.  Finally, the fundamentally lengthy process implemented in Reform congregations for conversion encourages one to take the time to discover whether or not Judaism is his or her correct path.

            One issue with which the Reform Movement has been having difficulty is helping every Jew maintain a connection to a Jewish establishment.  The leaders of the Movement must push congregations to push their youth and their parents into being involved with all that is offered so that they will want to stay involved as a young adult.  A congregational cantor can really connect with his or her youth to become an influential advocate for NFTY, URJ camps, and programs in Israel.  Holding a meeting in the early spring for parents and children of each age group to discuss camp options for the upcoming summer, as well as NFTY involvement for the following school year can be a cantor’s responsibility.

            Often times, I believe that smaller congregations, especially those without cantors, have difficulty in moving ahead musically at the same pace as the rest of the Movement’s congregations.  Although the Biennial and musical leadership events are fantastic ways to grow and learn, the Reform Movement must do something on a more individual level.  I have come to the conclusion that the Movement should require each cantor out in the field to “adopt” a musical lay-leader in a small congregation to give them ideas, answer questions, and keep them well informed of changes in the Movement.

            In conclusion, Reform Judaism offers its followers a tremendous amount of support and education.  For me, the Movement is full of positive qualities.  We, as participants and leaders, have the ability to build upon and improve our ideas and achievements thus far.  As a dynamic religion, Reform Judaism implores us to embrace adaptation and evolution, and as a dynamic people, we must answer the call.