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News Prayer Reform Judaism

Welcoming the New Machzor: Ideas for Purchasing and Engagement


MHaNefesh webAt our congregation in Atlanta, we have already made our arrangements to purchase the new Machzor – Mishkan HaNefesh – even though it won’t be ready until Rosh HaShanah, 2015. Why? First and foremost – this innovative Machzor will be transformative for our congregation.We have piloted drafts of the Machzor, and are excited to have the real thing in our hands for the High Holy Days.

But we are also making the necessary arrangements to welcome the Machzor into our congregation because the savings are simply too good to pass up! For congregations and institutions that make a 25% deposit by April 1, 2014– the double volume (one for Rosh Hashanah and another – a different color – for Yom Kippur) will cost only $25.20/ set. This is a 40% savings from the list price. That gives us all plenty of time to consider the manner in which we will pay for our new Machzorim.

CCAR has worked very hard to keep the cost of the Machzor as low as possible, and as close as possible to that of Mishkan T’filah. The decision to divide the book into two volumes is a direct response to feedback from Mishkan T’filah. With this kind of a large project, so much goes into the development of the material that whether it is bound in one or two volumes factors very little into the cost and is not reflected in the pricing.

Regardless, buying new prayerbooks is surely a challenge for most of our congregations and communities. But there are creative ways to make it possible. As you begin that journey, I offer the following possibilities:

For congregations in which individual members purchase their own prayerbooks:

 • Consider including the price of the Machzor in High Holy Day materials for 2013 or 2014.

 • Include the price of the Machzor on the dues statement for one year, at the beginning of the fiscal year.

 • Purchase the Machzorim, and sell them to members at the list price or higher as a fundraiser (for example, $36 or $50); use the income to purchase more Machzorim or other siddurim, such as Mishkan T’filah for the House of Mourning.

 For Congregations in which the synagogue purchases, stores, and keeps the prayerbooks:

 • Consider moving unrestricted endowment funds into a restricted prayerbook fund.

 • Find a donor to purchase the books, and put a book plate acknowledging that donation, or find 5-10 donors at a smaller level, acknowledging each in a book plate.

 • Allocate funds from the synagogue budget over the next three years.

 • Invite affiliate groups, such as Women of Reform Judaism or Men of Reform Judaism, to help manage or raise funds for the project.

 • Combine forces with a Kol Nidrei appeal (allow a check off for one or multiple Machzorim, which is not a big increase over whatever else someone is able to donate).

 • Hold a gala dinner (honor someone if you prefer), and sell bookplates instead of a tribute book.

 • Sell bookplates over the course of 1-2 years.

 • Allocate funds from annual events, such as Purim Carnival or Chanukah Bazaar to a Machzor fund.

 A final note: I have found that the best way to “sell” the Machzor is to “engage” with the Machzor. To that end, consider the following:

 • Consider piloting one of the High Holy Day services (Erev Rosh Hashanah, Rosh Hashanah, Erev Yom Kippur, Yom Kippur, Yom Kippur Minchah, Yizkor).

 • Incorporate poems, prayers, and readings into divrei Torah, Board Meetings, Shabbat services, bulletin articles, etc. (permission from CCAR requested).

 • Invite a member of the editorial committee to have a Skype conversation with your Board or Ritual committee.

 • Include links to RavBlog (Ravblog.ccarnet.org) – CCAR’s blog, featuring Machzor related posts – in your synagogue newsletter. Invite your members to subscribe to the CCAR blog so they can be part of the process.

 • Offer learning opportunities related to the Machzor using materials from Machzor: Challenge and Change, a resource pack of materials on Machzor themes.

For more information on ordering Machzorim, engaging your constituency, or participating in piloting, please send a note to Machzor@ccarnet.org or feel free to email me at pberg@thetemple.org.

Learn more about the new CCAR Machzor.

Rabbi Peter Berg is the Senior Rabbi at The Temple, in Atlanta, Georgia, and is the CCAR Membership Liaison to the Machzor Editorial Team.

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General CCAR Machzor Prayer Rabbis

Machzor Blog: Am I Really This Bad? Am I Really This Good?

Once, while prepping for the High Holy Days at a student pulpit, I had the following conversation with a well-meaning cantorial soloist:IMG_0361

“I want to write a new melody for Unetaneh Tokef,” the soloist began. “It’s such a dirge!”

“Well, actually,” I said. “This prayer is about God sitting on the Throne of Glory, deciding who shall live and who shall die.”

“Oh,” the soloist said. “I guess that’s okay then.”

In that moment I realized, not only the importance of educating our lay-leaders, but also our own reluctance to say or do anything in the synagogue that might drive people further away from Jewish life. This is particularly challenging during the High Holy Days, when we are supposed to be engaged in rigorous self-examination.

Given that the High Holy Days are also that small window in the Jewish calendar when we have our community’s undivided attention, both clergy and laypeople are uncomfortable with the discomfort that the liturgy of the High Holy Days is supposed to arouse. However, I firmly believe that the season of cheshbon hanefesh and the call to teshuva are also part of Judaism’s balanced spiritual diet.

Strangely enough, one of my primary concerns during my involvement in the creation of Mishkan HaNefesh has been limiting the discomfort of a new machzor. Given the steep learning curve my congregants encountered with Mishkan T’filah in weekly Shabbat worship, I am concerned with how they will adjust to a new format when they only use it twice each year. As a member of the Alternative Readings Sub-Committee, I sought out texts that were thought-provoking but also “readable.” Our congregation’s pilot group was vigilant about pointing out sections that were difficult to follow.

However, if our mission is really to “comfort the afflicted and afflict the comfortable,” we need to retain some of the spiritual discomfort that is endemic to the Days of Awe, so that we might strike a balance between recognizing our flaws and realizing our potential.

The tension between these two elements is beautifully played out in the Vidui in the new Kol Nidre service. As we recited the short confession, my pilot group noticed the shift from the more abstract, “Some of us kept grudges, were lustful, malicious or narrow-minded,”  (Gates of Repentance p. 269), to the harsher, more specific “We corrupt. We commit crimes. .. We are immoral. We kill” (Mishkan HaNefesh Kol Nidre draft p. 45a). Some worshippers were actually offended by the direct accusation of crimes they did not commit.

“Why does it say, ‘We kill,’” one man said. “I don’t kill!”

Just as jarring was the iyyun (reading) encouraging us to praise ourselves al ha-tikkun she-tikanu l’fanecha (for the acts of healing we have done). Set up like the al cheyt, this reading states lists a number of acts of tikkun olam we may have committed in addition to our sins,  “For the healing acts by which we bring You into the world, the acts of repair that make You a living presence in our lives” (p. 49b).

It is a brilliant and beautiful reading, but for us it was just as spiritually troubling as the Al Cheyt. Just as we didn’t like being accused of wrongdoings we had not done, we didn’t want pat ourselves on the back for righteous acts we had failed to do. We felt that the reading should be written in a tense that made it sound aspirational rather than congratulatory. In a way, however, this text also allowed us to engage in cheshbon ha-nefesh, serving as a reminder of all we may have failed to do on that list!

Engaging with this Machzor in its formative state was an incredible opportunity to think about the messages we need to hear—or are uncomfortable hearing—during the High Holy Day season in order to inspire us to perform teshuva. Both the confessional texts and the congratulatory texts allowed us to ask ourselves the same essential questions: “Am I really this bad?” “Am I really this good?”

It also made me think about the messages my congregants hear from the pulpit. I’m told that rabbis give the same High Holy Day sermon, over and over again. I’ve realized that mine is not “you are good” or “you are bad,” but “you can change.”

Leah Rachel Berkowitz is the Associate Rabbi at Judea Reform Congregation in Durham, NC.

She served on the Alternative Readings Sub-Committee of the Machzor Committee. She blogs at thisiswhatarabbilookslike.wordpress.com.

 

 

Categories
General CCAR Prayer Reform Judaism

In Praise of the Rabbinic Robe

Rabbi Ellen Lewis BlogMy black  pulpit robe has served me well in my rabbinate. It has seen me through two pregnancies and three congregations (actually six congregations if you include student biweeklies). It is older than my children.  It has traveled many miles and was once lost for 6 weeks in the unclaimed luggage room at Newark Airport.  Although it has been restitched countless times, the pocket lining continues to shred,  allowing tissues and lozenges  to make their way through the holes and  become unreachably bunched up inside the bottom seam.   I fear my old friend has become irreparably worn out.

When I took my first pulpit job in 1980,  the new decade heralded the trend of discarding the rabbinic robe.  It was too Protestant, too  archaic and too  removed for our more intimate time. I tentatively shared this information with the chair of the Rabbinic Search Committee in Dallas.   In  his memorable Texas drawl,  he said, “I can handle hiring a female rabbi but I can’t handle hiring a female rabbi who doesn’t wear a robe.”  That was the end of that discussion, and frankly, that was fine with me.

Wearing a robe meant not having to think about what to wear on the pulpit. That fact  alone would have offered salvation to  any woman  living  in Dallas at the time.  During my five years there, I  felt perpetually and inevitably underdressed.  Dallas in the 80’s was the city of the accessory.  My congregants shopped at Neiman Marcus (Stanley Marcus’ mother had been a devoted member of the congregation) before the store  moved outside the borders of Texas. Even the saleswomen were temple members, making shopping that much more of a complicated procedure.

So the robe thankfully removed me from the congregational social competition. But more than that, it allowed the congregation to see me as a rabbi, not as a woman rabbi.  The robe unified the three rabbis (two older men and I) as we stood on the pulpit.  Congregants could imbue us with whatever emotional and spiritual transferences their individual psyches required.  Yes, they could still see my shoes (you could write a book about how people comment on the shoes worn by female rabbis and cantors) but they were too polite in that southern way to comment to me directly.  One time, a distant aunt visited Dallas and came to Shabbat services.  In the receiving line, she gave me a long look and observed, “Your cousin wears a robe, too, but his is white with gold trim.” That was how I found out that  my cousin had moved to the Himalayas and become a serious Buddhist.

The robe issue might seem insignificant given the challenges we face in our profession, but it is symbolic  of other  gender-related issues in the rabbinate. Those of us who were ordained in the early days of women in the rabbinate had high hopes that our charting the way would relieve our younger female colleagues from having to fight the same battles.  We have become increasingly aware that, when it comes to the rabbinate, issues of gender run deeper than we had first thought. Eliminating the rabbinic robe might have resolved some very real theological issues but has also created new ones.

During these last few years of patching my black pulpit robe, I vowed that I would not buy a new one.  If I got to that point, I knew I would have to revisit the choice of whether to wear a robe at all.  And so my robe will retire from the pulpit along with me this June 30. It will be just a pulpit retirement for me, not a full retirement. But for my robe, it will mean the end of a long and satisfying career.

Rabbi Ellen Lewis (www.rabbiellenlewis.com) has a particular interest in the integration of religious and psychoanalytical concepts and has worked at developing models of clinical supervision for rabbis, cantors, and other religious professionals.  In her private practice, she works with rabbis and cantors in therapy and supervision.  After her ordination at Hebrew Union College-Jewish Institute of Religion in 1980, she served congregations in Dallas, Texas, and Summit, New Jersey, where she was named Rabbi Honorata.  Since 1994, she has been the Rabbi of the Jewish Center of Northwest Jersey in Washington, NJ (www.jcnwj.org).  

Rabbi Lewis is also a certified and licensed modern psychoanalyst in private practice in Bernardsville, New Jersey and in New York City. She received her analytical training in New York at the Center for Modern Psychoanalytic Studies (www.cmps.edu) and at present serves on the faculty of the Academy of Clinical and Applied Psychoanalysis (www.acapnj.org).  She is a Fellow in the American Association of Pastoral Counselors (www.aapc.org). She can be reached via email at rabbiellenlewis@rabbiellenlewis.com or in her NJ office 908 766 7586.

 

 

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CCAR on the Road Ethics Israel

Israel: Reaffirming Hope

This past January I had the privilege of serving as the co-chair, along with Arnie Gluck, of the CCAR’s trip to Israel.  One of the foci of the trip was social justice in Israel, and as the trip approached, I grew increasingly concerned that I was about to spend a week hearing about everything that is going wrong in a land I love.  I am delighted that the feeling with which I returned was hope.  And last week, the CCAR Convention’s panel on Israel reaffirmed that hope.   While Israel’s challenges are profound, many of the people in Israel who are working to address them, including our colleagues, are deeply inspiring.

MK Ruth Calderon
MK Ruth Calderon

One of the biggest problems in Israel is the treatment of women.  But panelist David Siegel, who serves as the Consul General of Israel in Los Angeles (serving all of Southwestern USA), delivered a message of careful optimism.  He referred to one of my role models, Dr. Ruth Calderon, whose introductory speech in the Knesset has now been viewed on YouTube almost 225,000 times. If you have not yet watched it, drop everything, and do so now (there are subtitles).

MK Ruth Calderon’s speech demonstrated the power of so many things that I hold dear: Jewish teaching, progressive Judaism, strong female leaders, the ability of words to touch lives.  Her speech was a potent reminder that sometimes strength lies not in physical force, but in being a great teacher.  And that gives me hope.

The international attention to her speech has been analyzed along with the response to the arrests of participants in Women of the Wall (WOW), signaling that there is not only an increased awareness of women’s issues in Israel, but that there is enough momentum for us to engage in a discussion of both values and tactics. Panelist Rabbi Dr. Rachel Sabath Beit-Halachmi, our incoming National Director of Recruitment and Admissions and President’s Scholar at HUC, is a staunch supporter of WOW, and pointed out how their struggle has become a case study in some of the most salient questions facing Israel, including the role of women, the legitimacy of non-Orthodox Judaism, and the relevance of diaspora Jewry.  I am not so naïve as to think that these issues will be quickly and easily resolved, but as women in Israel are standing up in the Knesset and at the Kotel, Jews around the world are paying attention.

It is quite possible that, as Rabbi Gilad Kariv (IMPJ’s Executive Director) suggested at the panel, the increased attention to WOW, which has been active for 25 years, is partly due to

Women of the Wall
Women of the Wall

Jerusalem’s illegally segregated buses.  There is a lot that must be done to combat gender segregation in Israel, but I am encouraged by the work of the Israel Religious Action Center (IRAC), which won the supreme court battle to make segregation on public buses illegal, and has sent hundreds of “Freedom Riders” (including our CCAR group in January) to monitor whether the anti-harassment and anti-segregation laws are being upheld.

Adding to the influence of these politicians, activists, and advocates, are Israeli Reform rabbis serving in congregations, including Rabbi Maya Leibowitz of Kehilat Mevasseret Zion.  She said at the panel that these rabbis “are change agents for the soul of the country.”  As they help their congregants reclaim a Jewish spiritual life, they are also helping them to reclaim a message about social justice that is deeply rooted in our tradition.

Before closing the panel, Rabbi Gluck solicited the panelists’ requests to American Reform Rabbis.  These included:

  • In messaging on Israel, tough love is good, but it can’t always be tough–when we criticize Israel, we also need to say what we’re proud of
  • Engage all levels of government
  • Bring Israel to the pulpit
  • Teach our communities about not just the start-up nation, but the “bottom up״ nation
  • Strengthen the commitment of Reform Jews to Israel, particularly by arranging home hospitality when we bring congregants to Israel
  • Remember that WZO elections are vital in Israel and encourage our congregants to register to vote
  • Send our young adults on Birthright trips
  • Join WOW at the Kotel for Rosh Chodesh
  • Don’t stop asking where the check is for Rabbi Miri Gold, whose historic victory in June 2012 entitled her to government funding for her work that she has not yet received
  • Continue to support Israeli institutions that are doing great work, and invest in the Movement.

David Siegel, Rachel Sabath Beit-Halachmi, Gilad Kariv, and Maya Leibowitz each, in their own way, provided sophisticated analysis of Israel’s challenges, but also provided hope, and the inspiration to act on it.

 Rabbi Ariana Silverman serves Temple Kol Ami in West Bloomfield, MI.

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News

Rabbis Organizing Rabbis: The Power of Acting Together

Rabbi Joel Mosbacher
Rabbi Joel Mosbacher

Do we want to truly act as a Movement?

That was the hard question a few rabbis asked each other in a hotel in Chicago in the fall of 2011.

We all had had experiences acting as individuals who were part of a conference, as individuals who came together periodically in hotels all over the country, to share those experiences and learn from each other. But while we couldn’t fully imagine what we meant, we knew that wasn’t it. So we tried the question in different ways– with ourselves, and then with a broadening circle of rabbinic colleagues.

Have you ever wanted to act on an issue but couldn’t because you were alone?

If you could act on an issue together with 400 other rabbis, what would that feel like?

If you could act on an issue together with 400 other rabbis, what would that issue be?

 An amazing thing emerged as we began to test drive those questions. We began to sense that we were on to something– a hunger for connectivity, a desire to amplify our voices for justice at the center of the rabbinate, and a need to do so with colleagues in a way that hadn’t been done in decades.

A year and a half of exploration ensued. It wasn’t always smooth or easy. We challenged each other on the viability, on even the advisability of such an effort. We asked the most important thought partners in our Reform Movement what they heard in their questions, and they responded generously with encouragement, excitement, support, and more hard questions that made us get clearer on the vision we had.

What began to emerge was a vision of rabbis engaged in deep conversation, challenging as that might be across North America. We began to hear common themes– the desire to act powerfully as a rabbinate, and a remarkable sense that, as diverse as we are, we all want the same essential things for our world. And we began to see the outlines of the kind of power we could bring to bear on the most critical justice issues of our day.

I believe that we will look back at the Long Beach CCAR Convention as a defining moment in the Reform rabbinate. We will look back on a plenary in which more 541053_10151326700004506_2031580770_n
than 300 rabbis held their breath (not an easy thing for us rabbis) and cried tears of indignation when we heard the story of a “dreamer.” We will not soon forget the moments when we were called to “Nishmah,” to reflect on our own immigration stories, thinking at first we did not have them, and soon realizing just how deep our own stories actually were. And we will, none of us, forget those thought leaders standing in unity with all of us as we said together, “Na’aseh,” let us act as one.

A year and a half has brought us to this moment, and in so very many ways the journey and the real work and opportunity has just begun. There are so many hard questions that we must still answer. But there is a question we answered in Long Beach, and it is a question and answer that has the potential to define our legacy and change the world. The question we couldn’t answer, 12 of us in a hotel lobby in Chicago was, “Do we want to act as a movement?” The resounding answer in Long Beach was, “yes.”

Let us begin, together.

To join the efforts of Rabbis Organizing Rabbis, text Naaseh to 877-877

and join the Rabbis Organizing Rabbis Facebook group

Rabbi Joel Mosbacher is rabbi of Beth Haverim Shir Shalom in Mahwah, New Jersey.

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CCAR Convention Ethics Immigration News

Rabbis Organizing Rabbis: Immigration Reform

Zacil addressing Rabbis at CCAR Convention.
Zacil addressing Rabbis at CCAR Convention.

When Zacil finished speaking, I could see they eyes of four hundred fellow rabbis welled up with tears. This undocumented immigrant courageously described living in her shadowland of America, a parallel country to the land of opportunity discovered by my great-grandparents, a land ruled by the principle that–regardless of high school graduation or a university degree–the highest aspiration of person without papers was living in perpetual fear while toiling tirelessly as landscaper or maid.  When Rabbi David Saperstein rose to speak following her standing ovation, he simply stated, “There are eleven million Zacil’s living today in America.”  And so immediately, beginning with over 250 rabbis sending a simple text message to become part of Rabbis Organizing Rabbis, our Central Conference committed ourselves to work for comprehensive, humane and common sense Immigration Reform.

I helped form Rabbis Organizing Rabbis to move the work of tzedek back to the center of my rabbinate, to the center of the Reform Rabbinate.  I knew I wanted to work closely with colleagues on sustained campaigns to bring greater justice to our world; I sensed so many colleagues shared a commitment to tikkun olam that we were just waiting for the moment to act together and reclaim our Reform Movement’s mantle as leaders in repairing our world.  But by the time I wiped the tears from my eyes at hearing Zacil’s story, by the conclusion of a convention which 300 colleagues joined Rabbis Organizing Rabbis,  I was simply grateful that a dedicated and wide-ranging community was ready to get busy in the work that Torah calls us to do: to see to the welfare, the dignity, the humanity of the stranger, the oppressed.

In a workshop, my colleague and friend, Rabbi Larry Bach shared with us a teaching from Deuteronomy 6:

And it shall be, when Adonai your God brings you into the land which sworn to your ancestors, to Abraham, to Isaac, and to Jacob, to give you great and goodly cities, which you did not build; and houses full of all good things, which you did not fill; and wells dug, which you did not dig; vineyards and olive trees, which you did not plant; when you shall have eaten and be full, then be wary lest you forget Adonai, who brought you out of the land of Egypt, from the house of slavery.

Larry challenged our complacency, we comfortable citizens of these United States who are not wary Deuteronomy’s warning and frequently forget we are but a generation or two removed from the immigrant experience.  I was forced to think back through the many family stories I have forgotten to try and recall how my ancestors made it to America’s shores.  I remembered the story of my great-grandfather, who [and I appreciate the cosmic irony here] ran away from Russia rather than go to the seminary his parents wanted him to attend.  I had always heard how, in sneaking out of Eastern Europe, he was forced at a certain point to hide from Cossacks in the straw and hay of a mattress lining.  He saved his own life when not making a sound as the Cossack’s bayonets pierced his stomach, causing blood to pool in his shirt and amid the straw.  He carried that scar the rest of his life, across the Atlantic Ocean, and through Ellis Island to America.

I really don’t know if my grandfather was an illegal immigrant or not.  I don’t know how or if he got his papers squared away legally.  But I have realized, thanks to Larry Bach and Deuteronomy, that my great-grandfather must have skirted or violated innumerable laws and ordinances in escaping the oppression of Russia and making his way to safer shores.  I have come to see that I had forgotten: I am the heir of illegal immigrants, real human beings who fled real horror to discover in America a better way of life for their children, and their children’s children.  Quite literally, for me.

So I commit myself, along with countless colleagues, to work for comprehensive and humane Immigration Reform.  Not just because it is the right thing to do; not simply because it will be the first campaign of Rabbis Organizing Rabbis.  I am doing this for my great-grandfather, for my family, and for me.  I will no longer forget who I am, and what my identity compels me to do.  I am the stranger, and knowing what it feels like to be oppressed, I must work on behalf of strangers, aliens, those in the shadows, everywhere.

 

Rabbi Seth M. Limmer is rabbi of 
Congregation B’nai Yisrael of Armonk, New York.  

 

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CCAR Convention General CCAR News Rabbis

Organizing: The 21st Century Rabbinate

It’s hard to believe that I’ve been attending CCAR conventions for a Bar Mitzvah of years, since ordination in 2000.

I attended a session called “Praying With Our Feet:  Reclaiming the Rabbinic Mantle as Agents of Change in the World,” at which my classmate and colleague Rabbi Seth Limmer spoke.  Seth, the Chair of the CCAR’s Justice and Peace Committee, talked about the efficacy of collaboration and the principles of Organizing in amplifying the power of the rabbinic voice in confronting the issues of importance in today’s society.

Rabbi Seth Limmer
Rabbi Seth Limmer

“Our first campaign as Rabbis Organizing Rabbis is… comprehensive, humane, common sense Immigration Reform,” Seth pronounced to much applause.  As I see Seth up there, and think back over our thirteen years in the rabbinate, I am drawn to a single question.

To wit: What are the big shifts in the Reform rabbinate since 2000?  It’s as fitting a time as any to ask the question — not only because of the conveniently Jewish 13-year milestone which naturally recommends a moment of contemplation of the past years of evolution and even revolution; it is also appropriate that I would pause here after 13 years to consider the shifts in rabbinical leadership since the obvious secular boundary-marker of the year 2000 itself, the last year of the 20th century and the gateway to the 21st.

I would isolate the theme that we gathered in Long Beach to consider:  the use of Community Organizing principles in our spiritual leadership.  13 years ago, no one in the Reform Movement was speaking this language — the language of Organizing, the language of using relational meetings to build broad-based consensus and develop strategies for action, thus leveraging congregations’ power, mobilizing people of conscience, and thereby giving us a shared model for our Social Justice work. Nowadays however the language of Organizing is our lingua franca. In Westchester, we have used Organizing to develop a growing coalition of churches, synagogues, and other institutions outside the faith community to work for the greater good of our county and to confront Social Justice challenges including mandated access to kindergarten throughout New York state, a boon to beleaguered school districts that must sometimes consider cutting kindergarten under budgetary pressures; we are also using Organizing principles to mobilize action around gun violence prevention.

I’m eager to read comments on this subject: how has Organizing shifted your rabbinate? Your congregation? Your community? And what are the other big shifts since 2000?

Rabbi Jonathan Blake
 is the Senior Rabbi of Westchester Reform Temple in 
Scarsdale, New York.

 

Categories
CCAR Convention General CCAR News Rabbis

Silence and Conversation

intentional.094307At the closing of a session at the recent CCAR Convention, Rabbi Elaine Zecher led us in a session of intentional silence and meditation, as a way for each of us to begin to process our learning so far, as well as consider how and in what we might root ourselves as we move forward after the convention’s close.

I found the exercise powerful.  I want to express personal gratitude to and for Elaine and her skillful transformation of an enormous, chair-filled, artificially-lit/ cooled hotel ballroom into a warm, inclusive space where real, intentional, mindful thought could happen.  She is an exquisite and inspirational role model.

The silence enabled my own intentional and grounded thought around the conference’s provocative topics. Throughout this exciting conference, ideas have been coursing through my brain, seemingly on overdrive: independence, interdependence, competition, collaboration, our rapidly flattening and interconnecting world from the most micro and macro views, declaration versus conversation, leading and listening,  the marketplace of ideas in which everyone regardless of title has a share, the charge to inform and transform, and the list goes on and on.  But yesterday I was able to siphon all of it down to what seems to be the key issue at play in these shifts we are here to address.

Implicit in all the conversations, large and small, is understanding that navigating the shifts, or to throw out the scarier word, “surviving” the shifts will require both broad and specific platform changes for us as individuals and our communities, if we have not begun this work already.  These changes offer us great opportunity to think of our world, our roles, our people, and our places differently, more fluidly, more collaboratively.  And whether we find that exciting, terrifying, or both, the resonating question for all of us remains: who will pay for it?  I don’t mean that in an idiomatic sense, as in who will suffer the consequences, although there are those who do see it that way.  But rather, most literally, who will fund these changes and shifts?

I believe great ideas, innovations and/or approaches will get funded (from our own constituents, foundations, etc). But, and here is the real elephant in the room, they won’t fund all of us.  The real question is not who will fund these changes, but rather who will fund us, pay our salary, enable us to support our family, pay our bills, etc?  And that is indeed a terrifying question.  Because as much as it is about our institution’s risk taking and survival, on a more fundamental level, is there any real way to extricate that from talking about our own?

Ironically, a refusal to adapt, evolve, risk to surf the shifting waves significantly ups the odds against us.   Ironically, the success that we all seek seems only possible with a willingness to shift our  “survive” model  (how we’ve always done it) to a “thrive” model.  And that necessitates risk. Or does it?  Because the truth is, a certain freedom comes in the realization that many of our established, risk-averse systems and assumptions don’t work well anymore.  The real risk comes in hoping these “old” ways will somehow work well again; the real opportunity comes in seeking out new models of connection, leading, learning, and being.  And this isn’t just about the internet and social media.  To assert that Facebook and Twitter will somehow save us all is to truly to miss the larger point.  There is so much that we can learn, offer, converse about, and grow with when we open ourselves to the possibility that our world and work and selves might learn and grow from what others outside of our traditional go-to sources have to offer.  We cannot let our fears of what bad things might happen when we loosen our tight grip of control paralyze us in the face of the great opportunities that await.  Nor can we let this cause us to forget the power that our deep wisdom tradition has to offer, that we can offer, to the constituents both within and without our walls, no less to the world.

If you weren’t at the closing program yesterday, here are the questions Elaine offered each of us the opportunity to consider:

1) What of what we’ve heard or learned has caused you to worry?

2) What has inspired you?

3) What are the emerging questions that come up for you?

4) What personal commitments will you make around these ideas moving forward?

One of the key lessons of this conference is the importance of creating collaborative, intentional conversations that enable listening, sharing, and learning so we can thrive in the shifting or shifted world. I am up for the conversation, and if you are too, maybe we can talk.  I am not a big power leader in the CCAR or URJ, but I am a rabbi, like you, who thinks, worries, gets excited about and makes action commitments too.

Rabbi Wendi Geffen has served as one of North Shore Congregation Israel’s rabbis since 2002. She can be found on twitter @wendigeffen and blogs at www.rabbigeffen.blogspot.com. 

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News

Emeritus: Pope and Rabbi

On February 28, 2013, Pope Benedict XVI gave his farewell address to the crowd outside the very cooly named Castle Gandolfo.

“I am simply a pilgrim beginning the last leg of his pilgrimage on this earth. But I would still, thank you, I would still—with my heart, with my love, with my prayers, with my reflection, and with all my inner strength”

While this was an essential moment for Catholics around the world, rabbis need to pay attention to this too. The Pope is demonstrating on the world stage what it means to be an emertius rabbi.


Watching the hundreds of rabbis at the CCAR Convention, I see my childhood rabbi, now an emeritus, and the emeritus of the synagogue I currently work with. Rabbis will be emeritus for many more years, on average, than in the past as life span and health allow it.

PopeAs the first Emeritus Pope in at least 600 years, Benedict made a slew of choices that will dramatically affect his successor’s ability to lead. Working with rabbis emeritus in several congregations and seeing them in nearby synagogues, their choices, the congregation’s, and the new rabbi’s, among others, enabled the relationship to be a healthy, bright, and productive or sometimes troublesome and even destructive.

While there may not be simple absolutes, I hope the Vatican has developed a series of rules like the guidelines the Reform Movement has. Knowing the Vatican, they are likely in several big books all in Latin. In the URJ/CCAR guidelines, it states (emphasis added), “Only one Rabbi can carry the responsibility for the administration of rabbinic functions in the Congregation. When a new Rabbi is elected and enters into office, this responsibility is automatically transferred to him/her. The Rabbi Emeritus should help to establish the successor in the position, and should guide lay people to understand that the new Rabbi is the Rabbi of the Congregation.” Two popes would be a real challenge as the Pope is infallible. [I suggest you insert your own “rabbi as infallible” joke here – perhaps using “mother thinks he/she is” or “that one lay leader is sure he is not”]

That the Pope has become Emeritus Pope is not a big deal, as long as he focuses on the 1st word and not the 2nd. That he has chosen to continue to wear white is maybe not a great thing. Moving from the red shoes the handcrafted Mexican brown ones? Good idea. Living in Castle Gandolfo (presumably with Gandalf and Dumbledore) is understandable – it’s close to the Vatican, 40 minutes by car, much less by helicopter – but it’s not underfoot (red or brown). Keeping his Pope name, Benedict? Not so keen on that – he’s only had it for 8 years. But maybe he never liked Joseph Ratzinger.

For an emeritus, the ability to create tzimtum – a contraction of one’s self after a lifetime of expansion – is essential in creating the space and authority for the new leader of a community – synagogue or church.

The new pope will have a tricky job in appropriately honoring and celebrating Emeritus Pope Benedict while maintain his unique role. Certainly the emeritus pontiff’s heath will be at play, but even in word and reflection, how the new pope refers to the previous pope will help diffuse any tension and will smooth the divided loyalities of the Catholic faithful. For new rabbis, there is tzimtzum needed too. Appropriate and honored space needs to be created to recognize the previous rabbi.

I have been blessed with the rabbis emeritus I have worked with. One moved away. One lives right near the synagogue. One had an office he came to every day. When the rabbi emeritus refers to the new rabbi as “my rabbi,” it makes a world of difference. I await the emeritus pope’s statements on the newly selected pope.

At its best, the new rabbi-emeritus rabbi relationship is a blessing of collegiality, history, wisdom, and support. We’ll watch it unfold for the first time in Catholic Church on an international stage in the coming months. And we can all learn something from it for our own synagogues.

Rabbi Mark Kaiserman

Congregation B’nai Tzedek, Fountain Valley, CA

www.RaMaKblog.com

Categories
CCAR Convention News Rabbis

Leading the Shift: The CCAR Convention Opening Program

Rabbi Steve Fox, Zev Yaroslavsky, Tiffany Shlain, Dr. David Feinberg, and Rabbi Asher Knight.
Rabbi Steve Fox, Zev Yaroslavsky, Tiffany Shlain, Dr. David Feinberg, and Rabbi Asher Knight.

The stated objective of this year’s CCAR Convention is, in part, “…to engage colleagues in deep conversation on the issues about which they are passionate.”  Tonight’s opening program was designed to initiate this series of conversations by offering short talks presented by thought leaders in other fields: medicine, politics, and multimedia art.  Each of these exceptional figures – Dr. David Feinberg, Supervisor Zev Yaroslavsky, and filmmaker Tiffany Shlain – offered perspectives on how to “lead the shift” by drawing on their own personal experiences of challenge and success.

I loved Supervisor Yaroslavsky’s comments about the messy work of political coalition-building, and was energized by Shlain’s ideas about the overlapping “participatory revolutions” that we see around us today in the world of culture and technology.  More than anything, however, I was moved by the comments of Dr. Feinberg, who is the President of the UCLA Health System and CEO for the UCLA Hospital System.

Feinberg talked about the way he succeeded in transforming the UCLA hospitals after he took the helm – humbly pointing out that he had no formal training and suggesting that he had had no appreciable experience to recommend him for the post.  He spoke about how he brought about a system-wide shift in consciousness by insisting that members of the hospital staff become radically patient-centered at all levels, from hospital parking attendants to neurosurgeons in the operating theater.

The reorientation that Feinberg brought about was massively sprawling in its scope, but he suggested that it could be boiled down to focusing hospital employees’ attention on improving one single statistic: the number of patients who responded positively to a simple question: “How likely are you to recommend us to a friend?”

Feinberg’s idea is not a new one; in fact, it was documented and explored at length by Fred Reichheld several years ago in his book The Ultimate Question (Harvard Business School Press, 2006).  Reichheld argued that the way customers answered this question would be the most revealing metric that predicted a company’s long-term growth and profitability.  But Feinberg has been uniquely successful because he recognized that this mode of assessing a business’s success and effectiveness can be translated effortlessly to the healthcare field as well.

I’d like to suggest that the same thing is true for the not-for-profit realm, and specifically for the landscape of Jewish communal institutions.

I wonder what Jewish life would be like if our communal leaders – clergy, lay staff, and volunteers alike – spent their time being obsessively focused on improving their constituents’ answers to that question.  What would our communities feel like if we were single-mindedly devoted to exceeding members’ wildest expectations of us and our institutions?  What could the future become if every Jewish professional set out to turn every interaction as an opportunity to turn constituents into evangelists, to transform them into walking billboards for our organizations, celebrating the wonderful services we provide and the inspiring missions we embody?

I have participated in numerous conversations with colleagues who lament declining membership numbers, shrinking dues revenue, and an overall diminution of k’vod ha-rav, the respect traditionally accorded rabbis as spiritual guides and communal leaders.  The beauty of Feinberg’s approach  is that it recognizes that prospective patients are influenced most powerfully and effectively by the testimony of their friends and peers – not necessarily by the expertise of doctors or hospital staff.  The same would be true if we succeed at carrying this approach into the world of Jewish communal work; unaffiliated, unengaged, and uninterested Jews in our communities are much more likely to be convinced to walk through our doors if they receive impassioned recommendation from a friend whose judgment they trust.

Feinberg’s strategy proved revolutionary, which is particularly exciting given the simplicity of the approach.  Its success and its simplicity both recommend it to us rabbis, who have nothing to lose and everything to gain from employing it.  When I leave Long Beach and return home to my own organization, I will look forward to doing my part to “lead the shift” by concentrating on improving the way my constituents answer this simple and potent question, and I hope that my colleagues across the country will do the same.

 

Rabbi Oren Hayon is the Greenstein Family Executive Director at the University of Washington Hillel.