Qehilath Haderek

Handbook
The Qehilath Haderek Handbook
 The Qehilath Haderek Handbook

This handbook contains the Statement of Beliefs, Community Rules,

Order of Service, and Rules of the Beyth Dyn, and is the only
authorized version for use by all communities of Qehilath Haderek –
The Fellowship of the Way, wherever they may be. Its precepts and
standards are henceforth binding upon all members, by order of the
Beyth Dyn Qehilath Haderek, this day of 1 Aviv, 5774.

Dayan

Dayan

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 Table of Contents

Statement of Beliefs ......................................................... pg. 3

Community Rules ............................................................ pg.11

Order of Service ............................................................... pg.23

Beyth Dyn ........................................................................ pg. 33

Brachoth for Immersion of Conversion ........................... pg. 45

Brachoth for Immersion of Purification ........................... pg. 46

Glossary of Terms ............................................................ pg. 47

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 And this I confess to you, that according to The
Way, which they call a sect, so I worship the
Elohym of my fathers, believing all that has been
written in the Torah and the Prophets.

Shaul of Tarsos
Statement of Beliefs
 Qehilath Haderek Statement of Beliefs

YHWH is One. He resides in the heavens and is Creator of all that

exists. He is eternal, all-powerful, all-knowing, and ever-present. He
is the El Shaddai of Avraham, Yitzchaq and Ya’akov, and the author
of the covenants with them. He is the lawgiver of Sinai who
commanded Moshe. He is the Shield of David who gave him strength
and song. He is the heavenly Father of Yehoshua Hamashiach and of
His people, the greater commonwealth of Yisrael, whom we are and
must be.

Yehoshua is the living Word of YHWH. As the Word, he has

existed from the beginning, and through him YHWH created all
things. He is also the promised Son and Messiah written of in
Scripture, the beauty and esteem of the Shekanyah come in the flesh.
He was conceived of the Ruach Haqodesh and born of a virgin. He
lived as our perfect example and teacher so that anyone who has seen
the Son has seen the Father. He was impaled and died for us as the
ultimate Passover offering, and as the final atoning sacrifice for our
sins. He was resurrected to eternal life after three days and three
nights in the grave and has ascended to heaven where he sits at the
right hand of the Father and intercedes for us before YHWH as our
Kohen Hagadol. He will return once again at the end of the ages as
Melek Hamelekym in power and esteemed beauty to establish the
kingdom of YHWH forever.

Ruach Haqodesh is the power, personality, and spiritual presence

of YHWH. More than just a force, the Ruach Haqodesh is His
essence. Whereas Yehoshua is seen as the esteemed beauty of YHWH
and the Word incarnate, the Ruach is that which is unseen and dwells
in the heart of His people. The Ruach works in perfect harmony with
the Word to instruct, convict and empower His children to love, faith
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and obedience; and to great works in His set-apart Name through
spiritual gifts. Given to certain chosen of the people of YHWH in the
past, a measure of the Ruach is now given in earnest to all of His
children who repent of their sins and then turn in obedience to walk in
faith with Messiah Yehoshua. In the coming kingdom of YHWH, the
fullness of the Ruach Haqodesh will live in the hearts of all mankind
for eternity.

The Scriptures are the divinely inspired and authentic written

Word of YHWH. As such, in their original forms they are perfect and
infallible. The Scriptures are the revelation and complete expressed
will of YHWH to His people Yisrael and to all of humanity. They are
the foundation of all wisdom and knowledge and are the instruction in
right-living for His people. The Scriptures are one seamless whole
from beginning to end and are, along with His Ruach Haqodesh, the
supreme and final authority in the faith and life of the true believer.
The Word of YHWH is truth.

The Torah is set-apart, righteous and perfect. The Torah defines

sin. The precepts of the Torah are the basis of the covenants between
YHWH and His people, and are the standard used in His judgment.
The great principles of the Torah are embodied in the Ten
Commandments. Written by the very finger of YHWH in stone and
ratified at Sinai, they were illuminated and magnified in the life and
teachings of Messiah Yehoshua. The Torah expresses the love and
will of YHWH concerning human conduct and relationships. It is
binding and in effect until heaven and earth pass away. Keeping the
Torah cannot save one to eternal life, rather it is the natural
outpouring of love and obedience which flows from where it is
written upon the hearts of those in whom the Ruach Haqodesh dwells.
Messiah Yehoshua summed up the whole Torah in YHWH's two
greatest commandments: to love YHWH with all your heart, soul and
might; and to love your neighbor as yourself.

The Shabbath was blessed and set-apart by YHWH at creation on

the seventh day. It was made for man to rest upon and it is set-apart
for that purpose eternally. It is also one of the Ten Commandments,
and therefore is immutable and binding upon all mankind. To break
the Shabbath, by refusing to rest or by working during it, is a sin. It is

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part of the Shabbath command to remember the creation, as well as
the departure from Mitzrayim; and also, that the people of Yisrael
should gather together for worship of YHWH and to hear His Word in
a miqra qodesh. In addition to these, Scripture says the Shabbath is
also a sign between YHWH and His chosen people, an eternal mark
upon His children of His covenant with them.

The Moedym of YHWH are appointed to be celebrated and kept

by Yisrael forever. These annual festivals have been observed by the
obedient and faithful children of YHWH throughout the ages and
shall be until the very end of time. The Moedym bring order and
rhythm to His seasons, and they bring blessings upon those who keep
them. They provide opportunities for worship, fellowship and
instruction to the people of YHWH, and they provide us with a
beautiful picture of His plan of salvation.

Salvation is the gift of YHWH to those who love Him and keep
His commandments. It came by the death and resurrection of Messiah
Yehoshua, who gave himself as the ultimate and final payment on the
debt owed by all mankind for their sins. Salvation now comes without
cost to those who truly believe in Messiah Yehoshua and accept it,
freely given by YHWH in His perfect grace and mercy. It is secured
by faith in YHWH and in His atoning work through Messiah
Yehoshua, whose is the only name under heaven and given among
men by which one can be saved. When in faith one turns from his sin,
truly repents, and humbly asks forgiveness of YHWH, that person
will be saved. By salvation we are justified, made righteous, and
redeemed to right-standing before our Father YHWH. We are then
accepted as His legitimate sons and daughters and are grafted into His
family, the children of Yisrael. As children of YHWH, we become
heirs to His covenants, promises and kingdom. If we endure in faith
and obedience to Him until the end, we will live with Him in His
kingdom for eternity.

Immersion is a ritual and symbol by which we confess our faith in

YHWH and in His Messiah, and by which we are spiritually cleansed.
It is a testament of our rebirth and union with Him, of His forgiveness
of our sins and, along with the laying on of hands, of our receiving
His Ruach Haqodesh. It is done by immersion in water, following our

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repentance and turning away from sin. At immersion the “old man” of
sin in us is put to death, and we are symbolically resurrected with
Messiah Yehoshua to walk after him in the newness of life
everlasting.

Community is an essential component of our religious belief and

practice. Throughout Scripture, the children of Yisrael lived in
ordered communities according to the commands of Torah, and so
must we do. Our community structure, leadership, rules and order of
worship service are uniform and established according to the
Scriptural model, and no member of our faith is permitted to live
exempt from them. To live or worship according to the practices of
another sect or religion renders one unfit for membership in Qehilath
Haderek and must result in exclusion from the community.

Yisrael are they whom YHWH has chosen to be His own treasured
people. Beginning with Avraham, Yitzchak and Ya’akov, along with
their descendants and those who have come out of the nations of the
world to join them, they have been chosen by YHWH as a set-apart
people and a nation of Kohanym, who are His testimony to the entire
world. To Yisrael belong the covenants and promises, which are
eternal and inviolable. Not all of Yisrael has yet been converted or
presently has belief and faith in Yehoshua as their Messiah and
Savior, as has been written, “YHWH has given them a ruach of deep
sleep, eyes not to see and ears not to hear unto this day.” Yet, at the
end of the age, on That Day, “They shall look on Me whom they
pierced, and they shall mourn for him as one mourns for his only
son.” And so all Yisrael shall be saved, as it is written, “The deliverer
shall come out of Tzion, and he shall turn away wickedness from
Ya'akov, and this is My covenant with them, when I shall take away
their sins.”

The Gentiles are those from the nations who are uncircumcised
and are not members of the twelve tribes of Yisrael. Prior to the time
of Messiah, they were without Elohym and had no possibility of
salvation. Yet the prophets foretold a time when a way would be
made for them to enter the kingdom of YHWH. That time
miraculously began with the resurrection of Yehoshua and the
subsequent giving of the Ruach Haqodesh to all mankind who will:

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repent of their sins, have true faith in the saving name of Yehoshua
Hamashiach, then turn to walk in The Way of righteousness after him,
obediently serving YHWH, the one and only Elohym of Yisrael. To
those righteous gentiles who do so, forsaking their former lives of sin
and idolatry to keep those commands specifically given to them and
to the greater commonwealth of Yisrael, it is said: “Also the sons of
the foreigner who join themselves to YHWH, to serve Him and to
love the name of YHWH, to be His servants, all who guard the
Shabbath and do not profane it, and who are holding onto My
covenant - them I shall bring to my set-apart mountain and let them
rejoice in My house of prayer.”

The Q’doshym are the elect and set-apart ones of YHWH. Not all
of Yisrael belongs to this very special and select group, but only they
who are of the 144,000 from the twelve tribes of Yisrael, along with
that great host from among the nations of the earth, who are the true
servants of Elohym, having both the keeping of His commandments
and the testimony of Yehoshua His Messiah. It is they alone who will
be resurrected and will rise to meet Yehoshua at his coming, and it is
they alone who will sit on thrones to judge the rest of humanity and to
rule with him in his kingdom for a thousand years.

Love is the ultimate goal of all we believe and do. True love is
found through the keeping of the commands of YHWH, in
accordance with the teachings and halakha of Yehoshua His Messiah.
Just as the keeping of the commands of YHWH will fail without love,
so loving as seems right in our own eyes will fail without the keeping
of His commandments. The two greatest commandments of all are to
love YHWH with all our hearts, souls, and might; and to love our
fellows as we do ourselves. It is a recognizable mark upon all those of
our faith that we do both of these and leave neither undone.

The Kingdom of YHWH will be established finally and eternally

with the return of Messiah Yehoshua at the end of the ages. He will
come in power and esteemed beauty as our promised King and
Savior. His Q’doshym, both the natural and the grafted in, the living
and those who have died, will rise to meet him, and his feet will stand
upon the Mount of Olives. There will be a terrible war which will end
with Satan bound and Messiah Yehoshua reigning in peace on the

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earth with His Q’doshym for a thousand years. After this time, Satan
will be loosed for one final battle, which he will lose, and he will be
cast into the lake of fire forever. This will be followed by the
judgment in which all mankind will be resurrected to stand before the
great throne of YHWH and be judged for their deeds. The books will
be opened, and those whose names are not written in the book of life
will be cast into the lake of fire. Finally, there will be a new heaven
and new earth. A new Yerushalayim will come down from heaven,
and YHWH will dwell there among His children forever.

We, the lawfully appointed Dayanym of Qehilath Haderek, do

unanimously agree and affirm this authorized Statement of Beliefs for
Qehilath Haderek, which shall henceforth be binding upon all of its
communities and members. Enacted by the Beyth Dyn, this day of 1
Aviv, 5774.

Dayan

Dayan

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Blessed are the perfect in The Way, who walk in
the Torah of YHWH. Blessed are those who
observe His witnesses, who seek Him with all the
heart.

David Hamelek
Community Rules
 Qehilath Haderek Community Rules

In order to promote the unity, ensure order, and maintain the

integrity of our communities, the Dayanym 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 Q’doshym and members of the
household of Elohym, having been built upon the foundation of the
Shliachym and Naviym, 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 Scripture 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 Beyth Dyn after a six month
proselytization period spent under the tutelage of a qualified
community member. All members must be Torah observant
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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 Dayanym, the
Zaqenym, and the Shamashym. The Dayanym are chosen from
among the Zaqenym of the community as its wisest and most
knowledgeable members and are appointed to constitute its Beyth
Dyn. The Roshey Beyth Dyn is chosen from among that body as its
head and shall lead the community according to the precepts of Torah
and the teachings of Messiah Yehoshua. He is appointed by the
community Beyth Dyn to serve for any specified length of time. Once
appointed, he is the leader, spokesman and administrator of his
community, and he is fully responsible for its welfare. His decisions
and authority are binding upon all members, unless contravened by
the Beyth Dyn. Zaqenym are the primary counselors to the Roshey
Beyth Dyn. 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 Beyth Dyn and serve for life,
unless removed by Beyth Dyn for gross and unrepentant impropriety.

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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 Roshey Beyth Dyn 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 Roshey Beyth Dyn with subsequent
confirmation of the entire Beyth Dyn. Other non-leadership positions
may be appointed to members by the Roshey Beyth Dyn as necessary
for worship services or for the smooth and efficient operation of the
community.

Leadership Eligibility - The Dayanym and Zaqenym of Qehilath

Haderek must be chosen as those men who have the greatest wisdom,
commitment, compassion and love for YHWH and for the
community. The Roshey Beyth Dyn 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 looking out for the benefit of the community
and always have its welfare at heart, bearing its burdens and
responsibility continually upon themselves.

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 Immersions - Qehilath Haderek recognizes and requires two
forms of ritual immersion: that for original conversion or dedication
to the faith, and that for occasional purification. All new converts
who have not previously been immersed into the names of YHWH
and Yehoshua Hamashiach are required to do so upon completion of
their proselytization period. Those joining Qehilath Haderek who
have previously been immersed into these names may do so again as a
rededication of their vows and as a symbol of unity with the
community. At least once yearly, all members of Qehilath Haderek
are expected to undergo an immersion of purification, preferably in
the days immediately preceding the Pesach celebration.

Shabbath & Moedym Observance - It is a command to rejoice

before YHWH on His Moedym. Each member will observe the
Shabbatoth, 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. No member will work on Shabbatoth,
Chag HaMatzoth (1st and 7th days), Shavuoth, Yom Teruah (1st day),
Yom HaKippurym, Sukkoth (1st day), or Sh’myny Atzereth. Each
member has a personal responsibility to know and practice the laws
and traditions of all of these Moedym.

Service Attendance - All members will attend a weekly miqra

qodesh or other meeting of Qehilath Haderek 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, as 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. Failure of any
member to attend three consecutive scheduled services can be
considered grounds for discipline or expulsion from the community
by the Beyth Dyn.

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

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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 Beyth Dyn. In addition to the regular
leadership positions of the community, the Roshey Beyth Dyn 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: that women
are always 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 and 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 legitimate outreach
ministry and evangelistic efforts by mature community members who
are specifically appointed by the Roshey Beyth Dyn 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 Beyth Dyn
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

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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. No member
should give honor to any false mighty one by using its name for days
of the week or months of the year, but instead should refer to them by
number or by their Hebrew names. Members will certainly not
worship 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 Beyth
Hamiqdash. In the absence of a qualified Kohen or our Beyth
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, 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

any needy brother 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.

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 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
on occasions such as before and after meals, for rosh chodeshym, and
before the commencement of performing most positive
commandments. At least once each week, all members of the
community will perform the five 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, 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.

Communal Learning - Each community will establish for itself

a place and time of communal learning to be conducted weekly on a
day other than the Sabbath. The wisest and most learned of the
community will be selected by the Roshey Beyth Dyn to teach, and
all others will learn in peace and in silence. Proper decorum will be
maintained in the house of learning at all times, and questions
reserved for a time as designated by the teacher. Subjects for learning
should generally be restricted to the basics of Scripture and our faith,
to the study of Hebrew, and the rules and traditions of Qehilath
Haderek.

Talmidym - Each member of our faith is required to provide him

or herself a personal teacher and mentor, becoming a long-term
talmid 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

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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. All forms of chametz - yeast or
other leavening agents – are forbidden from being eaten or possessed
during the annual festival of Chag HaMatzoth, and anything
containing chametz shall not be found within their borders
throughout that festival. Members will learn and say from their hearts
the brakoth before, and the Birkat Hamazon after meals. Members
will take their meals together regularly, if 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 and 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 man's. 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 and 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

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required by a Beyth Dyn. 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 of near kin. 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.

Beyth Dyn - The Beyth Dyn 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 the leadership
of Qehilath Haderek. That leadership will also use Beyth Dyn at
times to set policy and to make important decisions on behalf of the
community. The wisest, most loving and able among the Zaqenym
shall be designated senior Zaqen and shall be appointed Roshey
Beyth Dyn 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 Beyth Dyn 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 with

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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
should call the brother or sister and witnesses to the presence of the
Zaqenym of Qehilath Haderek and request a Dyn Torah. The
witnesses must be men who are qualified and unbiased. The Beyth
Dyn will render a formal judgment regarding the wrong, and all
members will accept that 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 Beyth Dyn may result in a member’s expulsion from the
community.

We, the lawfully appointed Dayanym of Qehilath Haderek, do

unanimously approve and affirm these authorized Community Rules
of Qehilath Haderek, which shall henceforth be binding upon all of its
communities and members. Enacted by the Beyth Dyn, this day of 1
Aviv, 5774.

Dayan

Dayan

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The steps of a man are ordered by YHWH,
and he delights in His Way.

David Hamelek
Order of Service
 Qehilath Haderek Order of Service

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 Dayanym 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.

Leadership, 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 Zaqenym 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
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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 amed atah - 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, Dayanym and Zaqenym of Qehilath Haderek should

be shown respect and honor, and most especially during worship
services. When a Dayan or Zaqen 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
Dayan or Zaqen shall not be accused except under extreme and
necessary circumstances. No member shall argue with a Dayan or
Zaqen, 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

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with Scripture, along with the Qehilath Haderek Statement of Beliefs
and Community Rules.

A typical Qehilath Haderek worship service takes two hours to

perform in its entirety. 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 Yehoshua's example. 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 Beyth 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 Zaqenym 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

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15. Reading of the Torah
16. Reading of the Haftarah
17. Reading of the Ketuvym Hatalmidym
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 senior Zaqen or Chazzan
of the community.

3. Opening Prayer - This is begun with, “Matovu oheleyka,

Ya’aqov, mishkanoteyka, Yisrael…,” to which free prayer is added. It
is said by the senior Zaqen 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 senior Zaqen.

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 senior Zaqen.

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

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completed and the meal is begun. It is served by the Shamashym and
led by the senior Zaqen.

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 Beyth 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
Beyth Hamiqdash during Yehoshua’s time, 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 Beyth Hamiqdash in Yehoshua’s day, 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

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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 senior Zaqen 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 parasha,
is 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.

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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 senior Zaqen who teaches the
lesson. However, in some congregations, another person is appointed
by the 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 Beyth 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 senior Zaqen of the community or the

Chazzan 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 that Qehilath Haderek utilizes is a simple

one, grounded in the methods used by those in ancient Judaism 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 Beyth
Hamiqdash of YHWH.

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 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 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 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.

We, the lawfully appointed Dayanym of Qehilath Haderek do

unanimously approve and affirm this authorized Order of Service,
which shall henceforth be used by all communities and members of
Qehilath Haderek. Enacted by the Beyth Dyn, this day of 1 Aviv,
5774.

Dayan

Dayan

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And you shall enlighten them concerning the laws and
the Torot, and show them The Way in which they
should walk and the work which they should do.

Yithro ben Reuel

Beyth Dyn
 Qehilath Haderek Beyth Dyn

The Beyth Dyn is the official judicial body and court of all
communities of Qehilath Haderek. Each community shall have its
own local Beyth Dyn, which is responsible for: appointment and
removal of leadership, decisions on minor matters of doctrine and
halakha, for dispute resolution between community members, and for
the prosecution of criminal matters. These local Batey Dyn are
composed of three Dayanym (judges), with one of them being
designated Roshey Beyth Dyn. The Roshey Beyth Dyn is the chief or
“head” of the court, and it is he who chairs it. The Dayanym shall also
be Zaqenym of the community, its wisest and most knowledgeable
Torah observant members. The Roshey Beyth Dyn is also the
administrator of the community. This is possible because there is no
absolute separation of powers in a scripturally-structured community,
and some overlap of duties is permitted or even expected.

There is also a Beyth Dyn Hagadol, which is known as the Beyth Dyn
Qehilath Haderek, and supersedes all local Batey Dyn. This greater
Beyth Dyn sets major policy, doctrine, and halakha for all of Qehilath
Haderek and supports local Batey Dyn by resolving problems and
disputes which they, for whatever reason, are unable to resolve
themselves.

Appointment of Leadership

The leadership of each community is appointed in a formal public

meeting held solely for that purpose. This is done with the entire
Beyth Dyn present and seated, unless for some reason any of them
refuses to do so. Nominations for Roshey Beyth Dyn are made by any
full community member and recorded by the Dayanym. A non-
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binding vote is then taken by the raising of hands of each member.
By this, the Dayanym shall know the will of the community, but are
not bound by the vote. Once all nominations have been made and the
vote complete, the Dayanym shall retire briefly to discuss them.
When they come to their decision, the proceeding is reconvened and
the final decision announced. The appointment takes effect
immediately. The new Roshey Beyth Dyn then announces his
nominations for Shamashym. If possible, one Shamash should be
appointed in every general area that members reside, or else one for
every ten community members in the Qehilah, whichever seems to
work best. The Zaqenym have authority to reject any nominee made
without giving reason, if they can do so by a majority vote. If this
happens, the Roshey Beyth Dyn shall nominate an alternative for that
position. A second adjournment for deliberation is made by the
Dayanym then, and when a majority of them agree, the Beyth Dyn is
reconvened once more and the new Shamashym are publicly
confirmed. The selection of the Zaqenym is somewhat different. They
are chosen from the community by the Beyth Dyn itself, often in a
closed session. Announcement of new Zaqenym is then made to the
entire community, and takes effect immediately.

A Roshey Beyth Dyn can be appointed for any length of time. Some
communities appoint a new Roshey Beyth Dyn every year, and others
appoint them for an indefinite term. Shamashym are usually
appointed annually, and then reconfirmed each year or replaced, as
necessary. The Zaqenym generally serve for life, unless they leave the
community for any reason. Communities of ten or more members
usually have two Zaqenym, and another is added for every additional
ten members thereafter, as desired or necessary.

Doctrine and Halakha

Minor matters of doctrine and halakha are decided by the Beyth Dyn
in a closed session, and then are announced publicly to the
community at-large as soon as is convenient. These are usually
matters of interpreting Torah law or community tradition, or are
operations of the community that are not clearly defined in either
Scripture itself or in the Qehilath Haderek Statement of Beliefs or
Community Rules. Most of the time, such issues should end with the

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Beyth Dyn refraining from ruling on them at all, or possibly just with
the court giving a non-binding opinion. Excessive and overly detailed
rulings on doctrine and tradition often bring unnecessary division to a
community. However, sometimes such rulings can be a benefit and
actually bring a community closer together. It is left to the wisdom of
each community’s Zaqenym to decide in such matters what course is
best. Major matters of doctrine, halakha and tradition, such as those
already delineated in Scripture or in Qehilath Haderek’s own Belief
Statement and Community Rules, may not be altered by any local
community Batey Dyn.

Dyn Torah

A Dyn Torah is any proceeding under Torah law that is held by the
Beyth Dyn, and is the preferred scriptural substitute for going to a
secular court. Qehilath Haderek Community Rules do not allow one
to be a plaintiff in a matter between members in a secular court
without obtaining permission from the community Beyth Dyn. In a
Dyn Torah, people who have a dispute present their cases before a
panel of two or three judges, the Dayanym and the Roshey Beyth Dyn
of the community. At the conclusion of the proceedings, these judges
issue a decision which is binding on the parties as a matter of
scriptural law.

In some cases, people with a dispute may attempt mediation. Under

Qehilath Haderek rules, members are not obligated to mediate, and
can insist on a Dyn Torah. Mediation occurs when the two sides
having a dispute bring in a third party, called the mediator, to help
them come to a resolution that everyone can agree to. It is not
necessarily important in mediation who is right in the dispute, but
what resolution everyone can accept. In mediation, the mediator
cannot force anyone to accept a resolution. Thus mediation is often
more friendly than a Dyn Torah, because both parties are working to
find a resolution they can live with, while in a Dyn Torah each side is
defending their own position and the conclusion of the dispute will
likely be a matter of strict Torah law.

Scriptural law often takes the local law into account. For example,
Scriptural law often mirrors common business practice, which in the

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United States is often a product of American law. If someone enters
into a contract that is binding according to American law, then they
are generally bound by scriptural law as well, because the business
community considers such contracts binding. Also, there is a principle
in scriptural law called “Dina L’malchutha dina,” - literally, “the law
of the government is the law.” The exact parameters are somewhat
complex, but this means that scriptural law recognizes many secular
laws. Bankruptcy laws are often an excellent example.

Types of Complaints

The two major types of complaints which can be brought before the
Beyth Dyn are those of a moral/criminal nature, and claims of a
civil/financial nature. Moral and criminal complaints are accusations
of sin or other wrongdoing under Torah law that have been witnessed
by two or more qualified community members who are seeking some
punishment or sanction against the individual who committed them.
Civil/financial claims are generally those of a contractual nature
which is in dispute, and are brought by someone who is seeking
substantial or monetary redress.

In either type claim, courts will make decisions based on what each
party is obligated, as a matter of law, to do. It is important to
understand that sometimes a person may have done something that
hurts a claimant, but they are not necessarily liable to any form of
sanction or punishment, or to pay damages to a claimant, or to
otherwise make any specific amends. In other words, as a matter of
law they were not obligated to any punishment or to perform any act.
For example, an employer may fire a person who has been working
for that employer for many years because the person stopped doing
his or her job correctly. Even though the person may very well be
hurt, the employer may not be liable to pay damages to that employee,
because an employer is not contractually obligated to continue to
employ someone who is not doing his or her job as they should.
Likewise, a person may have grievously insulted another community
member (heaven forbid), but has caused them no tangible physical
harm that a Beyth Dyn can legitimately punish. If the victim of that
insult has not suffered demonstrable damage as a result of the insults,

- 36 -
the court might not be able to do anything more than reprimand the
offender.

Finally, courts require proof. If a person making a complaint or claim

is not able to prove their case to the satisfaction of the judges, then the
defendant will prevail. The nuances of what constitutes proof are
quite complicated, and it is important to know that it is not sufficient
that the person making a complaint knows that he or she is right, but
that the judges need to be convinced of that fact.

Presenting a Case before the Beyth Dyn

Parties with a dispute may end up before a Beyth Dyn either: (1)
because they previously agreed in a contract to bring their disputes
before a Beyth Dyn, (2) because they are in agreement now to have a
Beyth Dyn decide their dispute, (3) because they have chosen that
Beyth Dyn through the hazmana (summons) process, or (4) because
they have been charged with committing some immoral or criminal
act.

When two or more people enter into any contract, they may include a
provision which states that disputes arising out of the contractual
relationship between the parties be resolved by an arbitration panel
agreed upon by the parties. If a dispute relating to the contract arises,
each party is then obligated, as a matter of contract law, to appear
before the designated arbitration panel. Alternatively, parties to a
dispute may agree together that they will appear before a Beyth Dyn
to resolve their dispute.

An individual with a dispute against someone may also choose to

summon the defendant to a Dyn Torah through the hazmana process.
If someone wants to bring a case to the Qehilath Haderek court, the
person can request the Beyth Dyn to send a summons, called a
hazmana, to inform the person being summoned. A hazmana (literally
“invitation”) is not the equivalent of a summons in the secular courts
of the United States. Claims do not have to be fully fleshed out, and
someone receiving the summons is not expected to answer with any
defense, but rather a response of intent to attend or arrange a Dyn
Torah hearing. The Beyth Dyn is not ruling on the substance of the

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case during this stage. The Beyth Dyn only needs to be convinced that
the case would be one that might theoretically have merit, and it will
not reject the case even if the recipient of the hazmana responds with
an excellent defense.

The Beyth Dyn generally sends three summonses - hazmanoth - prior

to issuing a contempt decree. The court does so to make clear that the
person being summoned is refusing to come, and is not merely
negligent. Someone receiving a hazmana is required to respond and
should not wait for additional hazmanoth.

Qehilath Haderek Beyth Dyn Rules forbid the defendant to refuse to

respond to a hazmana. It is a violation of Torah, similar to eating
scripturally non-kosher food or violating other scriptural laws. If
necessary, after three hazmanoth have been issued and ignored, the
Beyth Dyn can hold a Dyn Torah in the absence of the person who
was summoned. The Beyth Dyn would then consider the evidence
that the complainant brings and would issue a ruling based upon that
evidence alone.

The summoning Beyth Dyn can also issue a “heter arkaos,” which
grants permission to a complainant to go directly to a secular court, so
that the defendant cannot simply avoid any hearing at all.

A summoning Beyth Dyn may issue a “seruv,” or contempt order. A

seruv is simply a public declaration by a Beyth Dyn that someone was
summoned to a Dyn Torah but refused to meet their obligation under
scriptural law to appear in front of the Beyth Dyn. As a result of a
seruv, Qehilath Haderek communities may sometimes impose
sanctions on such people, such as refraining from social or business
interaction, in order to put pressure on the person to meet their
obligation of attending a Dyn Torah. The Beyth Dyn is not
necessarily involved at that point – the community through its
leadership decides what measures are appropriate.

In a moral or criminal proceeding, it is accepted halakha that, if

possible, a potential complainant should first approach the one who
has committed the forbidden act and try to persuade him or her to
quietly repent and cease the offensive action on their own, and to

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make any required restitution or amends necessary. If this attempt
fails or is not possible, the person should take a witness who is a
member of Qehilath Haderek, yet not a friend or an interested party,
and again attempt the same. Should this second attempt also fail or
not be possible, the person can bring charges against the offender, if
he or she must, before the Beyth Dyn of the community. Potential
complainants should always remain cognizant that success with such
charges against any community member requires two or more
competent and upstanding witnesses to convict; and that failing in a
conviction (or heaven forbid a finding of a false accusation) against
any community member, the Beyth Dyn will automatically bring the
punishment sought in the case back upon the head of the accuser.

The Hearing

When a Dyn Torah is called to order, both parties to the suit must
stand for the seating of the judges and remain standing as the charges
are read, after which they may be seated. Usually, the hearing begins
with some procedural matters. The Dayanim will explain the nature of
the case and the rules which will be observed during the hearing.

The judges should not have preconceptions about the case coming
into the hearing, so they are generally told only the basic outline of
the case in advance. Because of this, each side should expect to
present the full story of the dispute at the hearing. Usually, the
complainant presents his or her claims first. The complainant explains
what happened and tells their own perspective of the dispute. After
the complainant finishes this presentation, the defendant then presents
his or her own version of the dispute. It is always best for all parties to
be as organized as possible. The complainant should make sure to
explain exactly what is being sought as an outcome from the
proceedings, often in the form of some certain punishment or in a
precise amount of dollars and cents, and why the defendant, in
particular, is obligated or at fault. The complainant should make sure
to present all relevant evidence. Similarly, the defendant should
present all of their own evidence and counter each argument of the
complainant in an organized way. The judges may, and probably will,
interrupt at any time to ask questions and seek clarification from both
parties.

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In the interest of maintaining decorum during the proceedings, it is
appropriate for each side to remain silent during the other side’s
presentation. Any questions or counter-arguments should be quietly
noted, and then responses may be presented during a party’s
subsequent turn to speak. Repeated interruptions by any party during
of the Dyn Torah can result in a finding of contempt of court against
them.

The parties take turns presenting, going back and forth until both
sides have fully presented and fleshed out their views of the dispute.
Sometimes the judges cut a presentation short when the presenter is
repeating himself, possibly inadvertently, or when the presentation is
not relevant to the dispute that the court is judging. The judges will
always try to err on the side of caution, allowing each side to speak a
bit longer than necessary, so that no one is accidentally prevented
from fully presenting their position and evidence.

If either side realizes that some evidence is relevant but unavailable at

the hearing, they can request a temporary adjournment in order to
submit it later. Often, one side or the other realizes during the
proceeding that there is something they did not think to bring that is
necessary to prove their case. While the Beyth Dyn is not required to
grant an adjournment, and a Dyn Torah should be concluded in one
hearing, this is sometimes permitted. Evidence has to be shared with
everyone – the judges, and the opposition. Therefore, if the evidence
is written, the judges and the other side should receive a copy, so each
side should provide and send three copies of anything important – one
for themselves, one to the opposition, and one to the judges. When
submitting evidence during a hearing, the same rule applies.

Witnesses

When appearing before a Beyth Dyn, just as with any court, it is

essential to bring complete and acceptable testimony to bolster one’s
claims. According to Qehilath Haderek rules, witnesses are required
to be confirmed adult members of the community who have no stake
in the outcome of the Dyn Torah. Two or three witnesses are required
to establish any matter. One witness can only be used to force a

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defendant to swear that he or she is or is not guilty. As such,
testimony by relatives and friends would not normally count as
qualified or acceptable testimony under scriptural law. However,
Qehilath Haderek recognizes that in many circumstances testimony
will only be available from witnesses who do not meet the above
criteria, and will therefore occasionally accept testimony from other
people, at least regarding financial claims. Please note that testimony
from interested parties such as relatives and friends is always taken
with a grain of salt, even if they are allowed to testify. The Beyth Dyn
nevertheless sometimes allows interested parties to testify because
their testimony can simply help to clarify a case.

Witnesses do not attend the proceedings except during their

testimony. This way, they can provide independent corroboration of
statements made during the proceedings. The Beyth Dyn does have
the authority to subpoena witnesses, if necessary.

Calling a witness in the Dyn Torah is somewhat different than in a

secular court. Scriptural law does not view a party to the dispute as a
witness, although the parties generally must present their story
themselves and do not have a choice of whether or not to testify. The
opposing side does not have a specific right to cross-examine either
the testifying party or a witness. The Beyth Dyn panel has a right to
ask questions of the parties and witnesses. The Beyth Dyn sometimes
does allow the opposing side to ask questions directly of a witness,
but usually does not allow one side to pose questions directly to the
other side. If one side wants the Beyth Dyn panel to ask a specific
question to the other side, they make that request to the panel, and the
panel decides whether to ask. Unlike in secular court, witnesses are
not sworn in, although they are instructed by the court and are
obligated under scriptural law to tell the truth.

The Psak/Scriptural Decision

Scriptural law does not require that the Dayanym explain the
reasoning they employ in making decisions in a Dyn Torah, except in
criminal cases. Unless specified otherwise, a decision is final and
takes effect immediately. Scriptural law does not have an appeal
system like secular courts. However, the Qehilath Haderek Beyth Dyn

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does allow “requests for modification” as part of its rules in the
interest of equity and mercy. Decisions can only be modified if the
judge reviewing the case finds a clear mistake in the original decision,
or if mercy can be permitted under scriptural law and the Community
Rules of Qehilath Haderek. A modification cannot, however, result
from the reviewing judge's own subsequent and arbitrary
interpretation of the evidence or testimonies, nor can any modification
be made by any judge of another Qehilath Haderek community, or by
anyone else who was not seated as a judge at the original Dyn Torah.

Any requests for modification or other issues that members of various

communities wish to be brought before the Beyth Dyn Qehilath
Haderek on major matters of Torah law, halakha, or the Community
Rules, must be submitted in writing by the community Zaqenym to
Qehilath Haderek at: PO Box 363 Athens, Texas 75751.

We, the lawfully appointed Dayanym of Qehilath Haderek do

unanimously approve and affirm the foregoing to be the only
authorized order for all Batey Dyn in its various communities; and it
shall henceforth be binding upon all of its members. Enacted by the
Beyth Dyn Qehilath Haderek, this day of 28 Adar 5776.

Dayan

Dayan

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I am The Way, and The Truth, and The Life. No one
comes to the Father except through me.

Yehoshua Hamashiach
Brakoth for Immersions
 Brakoth for Immersion of Conversion or Dedication

With the first immersion for conversion or dedication, say:

Baruk atah YHWH Eloheynu, Melek haolam, asher q’dshanu
b’mitzvotav v’tzivanu al t’vilath hageir l’ka, b’shem Yehoshua
Hamashiach bn’ka.
(or:)

Blessed art Thou, YHWH our Mighty One, King of the universe, who
sets us apart in His commandments, and commands us to immerse the
stranger to Thee, in the name of Yehoshua Hamashiach Thy son.

With the second immersion, say:

Eloheynu, velohey avoteynu, qayeim et-haben hazeh l’malkuteyka,
v’yikarey sh’mo b’yisrael ________ ben _________.

(or:)

Our Elohym, and Elohym of our fathers, preserve this son to Thy
kingdom, and let his name be known in Yisrael ________ son of
________.

With the third immersion, say:

Baruk atah YHWH Eloheynu, Melek haolam, shehecheyanu
v’qiymanu, v’higiyanu laz’man hazeh.

(or:)

Blessed art Thou, YHWH our Mighty One, King of the Universe,
who has kept us in life and preserved us, and has enabled us to reach
this season.
 Brakoth for Immersion of Purification

With the first immersion for purification, say:

Baruk atah YHWH Eloheynu, Melek haolam, asher q’dshanu
b’mitzvotav v’tzivanu al t’vilath l’vaneyka.

(or:)

Blessed art Thou, YHWH our Mighty One, King of the universe, who
has set us apart by Thy commandments and has commanded us
concerning the immersion of Thy children.

With the second immersion, say:

R’pha’ayny YHWH v’eiraphei! Hoshiyayny v’ivvashe’ah! Ki
t’hilatiy atah! Baruk atah YHWH, rophei u’moshiei ne’eman
v’rachaman l’yisrael.
(or:)

Heal me YHWH, and I am healed! Save me, and I am saved! For

Thou art my praise! Blessed art Thou YHWH, Healer and Savior
who is faithful and merciful to Yisrael.

With the third immersion, say:

Baruk atah YHWH Eloheynu, Melek haolam, shehecheyanu
v’qiymanu , v’higiyanu laz’man hazeh.

(or:)
Blessed art Thou YHWH, our Mighty One, King of the universe, who
has kept us in life and preserved us, and has enabled us to reach this
season.
 Glossary of Terms

Aviv – green ears

Beyth Dyn – House of Judgment
Batey Dyn – plural of Beyth Dyn
Brakoth - blessings
Birkat Hamazon – Grace after meals
Chazzan – Worship leader
Dayan / Dayanym – Judge / Judges
Dyn – Scriptural law. Better translated as “judgment.”
Dyn Torah – Judgement of law - a court proceeding.
Diney Torah - plural of Dyn Torah
Halakha – method of walking out the commandments
Hazmana / Hazmanoth – summons / plural of hazmana
Kethuvym Hatalmidym – Writings of the Disciples
Kinyan – an action that makes a transaction take effect, somewhat
like signing a contract makes the contract take effect. One type of
kinyan is a Kinyan Sudar.
Kinyan Sudar –a kinyan made by accepting an object of at least
some minimal value, such as a pen or handkerchief, as a symbolic
agreement to be bound in a transaction. For example, parties usually
are handed a handkerchief or a pen at the beginning of the Dyn Torah,
which they then raise to demonstrate acceptance of the jurisdiction of
the Beyth Dyn.
Kohanym – Priests
Kohen Hagadol –High Priest
Lashon Hara – Evil speech
Machzorym – Festival Prayer Books
Melek Hamelekym – King of kings
Miqra Qodesh – Set-apart gathering
Mitzrayim – Egypt
Moedym – Appointed times
Navi / Naviym – prophet / prophets
Nitvah – respondent / defendant
Q’doshym – set-apart ones
Rechilut – Gossip
Rosh Chodesh / Rosh Chodeshym – new month or moon / plural
of rosh chodesh
Roshey Beyth Dyn - chief judge
Ruach Haqodesh – set-apart Spirit
Selichoth – Prayers of Repentance
Shamash / Shamashym–servant or overseer / plural of Shamash
Shekanyah – Divine presence of YHWH
Shemittah – 7th year Sabbath
Shliach / Shliachym – apostle or sent ones / plural of apostle or
sent ones
Talmid / Talmidym - Disciple or student / plural of Talmid
Toveah – claimant / plaintiff
Tzedekah – required charity
Ya'akov – Jacob
Yitzchaq – Isaac

Zaqen / Zaqenym – elder of the community / plural of Zaqen

Notes:
 Presented to you by:

Qehilath Haderek
PO Box 363
Athens, Texas 75751
www.qehilathhaderek.org