Interior photo of the synagogue in Oni, Georia; facing wooden pews in multiple rows, ornate columns, and a raised dais.

Everyone Belongs Here

Though he published it a couple of years ago now, for some reason I only recently encountered Rabbi Menahem Creditor’s article at Huffington Post entitled “Children in the Sanctuary.” Rabbi Creditor’s article reflects on occasions when he observed a child crying or making noise in a synagogue service. On several occasions, Rabbi Creditor observed a congregant telling a child’s parent that the child should be removed and saying, “‘perhaps your child doesn’t belong in synagogue.'” He calls these “the least synagogue-ish” words he has ever heard.

He’s right. But it’s not only children.

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(Tapping) Testing. Sibilants.

Is this thing on?

Hey! I’m back! Again.

Seriously, I’ve been very, very busy. Sorry about that, but job, other job, editing, weddings (including officiating a Star Wars-themed wedding!)–I’m a busy person.

I came across something on Tablet that I thought was interesting. Mark Oppenheimer, who has written at some length on religious issues, particularly on Judaism and on the secular movement’s apparent issues with sexism, has a review of the late Edgar Bronfman’s book, Why Be Jewish?. The review is interesting in its way–it compares Bronfman’s book with two others bearing the same title, one by Meir Kahane and the other by David Wolpe. I suppose if you were looking for a study of the “Why should I be Jewish?” genre it would be a good place to start. (Spoiler: there really aren’t any books in this genre that I would give to someone who asked, “Why be Jewish?,” and I get the sense Oppenheimer wouldn’t, either.)

But what I found particularly useful is Oppenheimer’s characterization of what it means to be a Jew–that it’s a sort of family status.

But the Jew, as opposed to the Jewish person, is simply a member of this family that was, according to Kahane, chosen by God and given the Torah at Sinai—the family that, according to Bronfman, somehow kept its identity over millennia and developed a rich heritage worth perpetuating. Neither understanding of my family story satisfies me perfectly, but I think they are onto something. They’re mishpochah. Not Jewish, but fellow Jews.

What Bronfman feared, Oppenheimer suggests, was that Jews would become “Jew-ish” rather than “Jewish”: someone who is a Jew and is perhaps peripherally associated with the family, but not involved in or with it.

It strikes me that there’s something to this family analogy that I like better than others.

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A stack of $100 bills, bundled together with a strip of paper.

Due You Feel Like I Due

In a few weeks’ (two? three? it’s close) time, I’ll be in Michigan for another week-long, in-residence course with IISHJ for the rabbinical program (this in addition to the numerous regular, weekly live interactive sessions, etc.). This one is on congregational leadership, so it covers things like organizational dynamics, roles of the rabbi and other leaders, etc.

A stack of $100 bills, bundled together with a strip of paper.

Bills, bills, bill. From 401kcalculator.org.

It also addresses synagogue membership and dues models. This is an issue that gets a lot of attention and a lot of press–not the least of which is a result of the negative feelings of many about the notion of dues payment to begin with. I’ve written about this before, and I’m obviously far from the only one to have done so. I claim no particularly special insight on this topic.

But something about the discussion concerns me, and it’s the overlap of reading a book on alternative dues models, seeing yesterday a Kveller article making “The Case for Pay-What-You-Can Synagogue Dues,” and reading various other items that prompted me to express the concern.

It is this: synagogues and synagogue-supporting think tanks are latching onto changing dues structures in response to financial pressures associated with reduced membership, on the thinking that much of the reduction in membership is related to dues structures. No doubt some of this is true; some synagogues have seen a rebound in membership numbers and in dues-derived revenue after leaving the fixed-price dues structure and adopting a different model.

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Jewish Disability Awareness Month in Y(our) Community

February is Jewish Disability Awareness Month (JDAM). I’ve blogged about it before here, here, and here. And now, right here.

(If you’re friends with me on Facebook, you’ve possibly already seen some of what’s about to follow. Sorry about that.)

I decided that I wanted to see if I could find any JDAM-related events happening in Indianapolis, so I did what any person these days would: I hit up Google for information. That led to an interesting result: the first five results in Google point to this blog.

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A three-cornered road sign, with a black question mark in the middle and a red border around the edges of the sign.

In Advance of Jewish Disability Awareness Month: There Are No Four Children

Hey, all, guess what? It’s January. That means next month is Jewish Disability Awareness Month! And wouldn’t you know it? This week’s Torah portion on the traditional cycle is Parshat Bo.

A three-cornered road sign, with a black question mark in the middle and a red border around the edges of the sign.

Used under Creative Commons license

I know, I know, you’re thinking, “And…so?” But Bo contains this nugget:

And it will happen, when you come to the land which Yahweh, your god, is giving you–just as he said–that you will take care to perform this worship [the Passover lamb and blood]. And it will happen that your children will say to you, “What is this worship to you”? And you will reply, this is the Passover sacrifice for Yahweh, who passed over the houses of the children of Israel in Egypt. (Ex. 12:25-27a)

Notably, this is the statement of the “wicked” child in the Passover Seder.

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2 Maccabees in Greek

Humanistic Hanukkah!

Hanukkah starts in a couple of weeks. And so, too, will start (actually, this already started) the observations that Hanukkah is a minor holiday downplayed by the rabbis, etc.

Fine, that’s all true.

And, being the contrarian I am, I think we should play it up–especially in the Humanistic Jewish world.

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One Additional Thought on Schooling

I posted recently a broadside at the supposed panacea of Jewish day school education as a means of keeping Jews Jewish. There was an additional thought that, because it wasn’t squarely about the merits of the argument as a means of advancing Jewish affiliation and identity, I omitted. But I think it’s important, and it deserves a post.

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Time to Go Back to School

Hey, remember how the sky is falling for liberal Judaism? Remember how there is no easy answer to solve most problems?

Apparently, we’ve been wrong about all that. If we just send kids to Jewish day schools, that’s it! That solves the problem!

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Judaism as Je Ne Sais Quoi

(This weekend, IISHJ is holding a colloquium on the future of Judaism at the Birmingham Temple. I can’t be there due to a business trip; I’ll be in Dallas at a convention. But in the spirit of the colloquium, here’s my feeble attempt at figuring out exactly what Judaism is. The short answer is: “I know it when I see it.” That not being good enough, I’ve written this. In addition, congratulations to Ed Klein and Susan Averbach on their upcoming rabbinic ordinations during the colloquium. Mazal tov to them both!)

Last week, I responded to the idea that we should focus on how people “Do Jewish” as a way of getting past essentializing labels like “What shul do you go to?,” and I ended with the note that ideas matter. I want to attack the problem of Jewish identity from the other direction.

Ideas aren’t enough, either.

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Asking How You “Do Jewish” Isn’t Enough

Rabbi Ben Greenberg has an article at the Rabbis Without Borders blog about Jewish identity and whether, when we ask about someone’s congregational affiliation, we are asking the wrong question.

On the one hand, I agree with him: “Are you ______?” and “Which synagogue do you belong to?” are essentializing, unhelpful questions in many cases. Asking how you “do” Jewish may be a better place to start.

On the other hand, I cannot agree with him on his premise for the question, because he writes out portions of the Jewish community.

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