sign in sign up
<<
Home , Get (divorce document), Irving Greenberg, Midrash, Modern Orthodox Judaism, Orthodox Judaism, Tefillin

CONTACT

SUMMER 2005/AV 5765 VOLUME 7 NUMBER 4 THE JOURNAL OF JEWISH LIFE NETWORK/STEINHARDT

BeyondBeyond Categories:Categories: TheThe FutureFuture ofof DenominationsDenominations contact

SUMMER 2005/AV 5765 VOLUME 7 NUMBER 4

Eli Valley Beyond Categories: Editor The Future of Denominations Erica Coleman Copy Editor harisee, Sadducee, Essene; Karaite, Rabbinite; Kabbalist, Philosopher; Janet Mann , Mitnaged; Zionist, Bundist. Throughout history, the Jewish Administration people has been demarcated by precise, mutually exclusive categories. Yakov Wisniewski Design Director P With the advent of denominations in the nineteenth and twentieth centuries, Jewish identification stratified still further. “Just Jewish” was JEWISH LIFE NETWORK never enough. There was always an adjective waiting in the wings. STEINHARDT FOUNDATION

Michael H. Steinhardt But recently, things have changed. Whether it’s due to the declining draw Chairman of organized spiritual movements or a more proactive search for that which President unites rather than divides, today are less likely to align themselves with Rabbi Gedzelman a specific denomination. One in four Jews today disregards denominations Executive Director altogether. Critics argue that this is due to rampant assimilation or a Jonathan J. Greenberg z”l departure from “authentic” tradition. But this fails to acknowledge the Founding Director wide array of non-denominational movements, both -based and CONTACT is produced and distributed by Jewish Life Network/ otherwise, that have formed in recent years. It is possible that there are Steinhardt Foundation, 6 East 39th far fewer social and pragmatic reasons today for people to align their Street, 10th floor, , NY 10016. Jewish destinies with single denominations. Phone: (212) 279-2288 Fax: (212) 279-1155 Email: [email protected] Of course, it might be as simple as generational drift. Recent studies show Website: www.jewishlife.org that Americans, particularly young adults, defy pat categorization in all areas For media inquiries about Jewish of contemporary life, whether it is politically, spiritually or culturally. It is Life Network/Steinhardt Foundation, please contact Richard Dukas at unlikely, then, that contemporary Jews will seek out strict categorization in [email protected]. their Jewish lives. With this in mind, to try to neatly fit the Jewish experience Copyright © 2005 by into yesterday’s categories doesn’t take into account future trends. Jewish Life Network/Steinhardt Foundation. The purpose of this issue of CONTACT is not to announce the passing of denominations, which clearly continue to inform and inspire vast segments of Jewish life. Rather, we seek to examine developments in the

Jewish Life Network/Steinhardt Foundation extra-denominational world so that we might recognize opportunities for is dedicated to strengthening and further enrichment. From reflections on trans-denominational day schools transforming American Jewish Life to ensure a flourishing, sustainable commu- to explorations of organized prayer communities, from a discussion of nity in a fully integrated free society. We seek to revitalize through Conservative and Modern Orthodox to reflections on what educational, religious and cultural initia- “Just Jewish” really means, this issue of CONTACT explores the challenges tives that are designed to reach out to all Jews, with an emphasis on those who are and potentials of Jewish life beyond the categories. on the margins of Jewish life.

Photographs in this issue appear courtesy of contributors and Photos.com. Cover photograph appears courtesy of the New Community Jewish High School. Eli Valley 2 CONTACT Two Jews not only have three opinions, Beyond as they say, but are Denomination likely these days to by RABBI ARTHUR GREEN everal years ago, while visiting in national context. This means that Jews who have different races, , I got into a conversation pray in a variety of — or in none with my friend and mentor Rabbi at all — come together under neutral aus- S . “The smartest thing pices to engage together in the most sacred educations, childhood we did in founding this institution,” he said, of Jewish acts: that of learning, discussing, referring to the very impressive Shalom Hart- absorbing and reshaping our tradition. The man Institute for Advanced , same tendency is reflected in the growth of Jewish memories, “was to build it on learning. As long as we are community day schools across the country. learning, we can all be together. As soon as we But rabbis? How can such different types sexual orientations start davening, we go off into separate rooms.” of future rabbis train together? Don’t rabbis Little did I know then that I would soon be have to stand for something, after all? And carrying the principle that “learning draws us doesn’t that mean that my viewpoint is right and lots more. A all together” into the very bastion of Jewish and yours is wrong? What kind of rabbis will denominationalism, the training of rabbis. these be, those who have studied together Nothing so characterizes the change in with colleagues who will find their place in rabbi has to minister Jewish life over the past two decades as does other denominations — or in none at all? the new wave of desire for learning. Intelli- Here’s what we believe at Hebrew College, to all of them. gent Jewish adults, highly educated and which has created the first full-time, trans- sophisticated in many ways but bereft of any denominational rabbinical school in Jewish Jewish knowledge beyond the most elemen- history. Rabbis will be better trained for hav- tary, have sought out teachers, endowed ing sat in classes alongside others who dis- chairs of Jewish studies, and created new for- agree with them on almost every issue mats for serious programs of adult learning. imaginable. If one thing characterizes our The best of these — Wexner, Florence Jewish community today, it is diversity. Two Melton, and Me’ah are the most obvious Jews not only have three opinions, as they say, examples — all take place in a transdenomi- but are likely these days to have different races, educations, childhood Jewish memo- ries, sexual orientations and lots more. A Rabbi Arthur Green is Rector of the Rabbinical School of Hebrew College. rabbi has to minister to all of them. Where

SUMMER 2005 3 How better to sharpen your own understanding, to hone your own point of view, than by looking at the sources in a mixed group, where opinions and readings diverge across a wide spectrum? better to learn about how to respect some- of that spirit in Jewish life today. We at toward our fellow humans. We all believe one different than by sitting across the table Hebrew College offer and model for our in reaching out to the poor, the sick and from one another in the bet (study students a love of Jewish texts and their the needy. We care about the elderly and room)? How better to sharpen your own interpretation. This love embraces the the disabled, and want to help. Rabbinical understanding, to hone your own point of widest variety of Jewish sources, from students of all types are attracted to pro- view, than by looking at the sources in a the and through mystical, grams of social and economic betterment, mixed group, where opinions and readings literary and artistic sources, down to both those focused within the Jewish com- diverge across a wide spectrum? Jewish thought as it is being recreated munity and some that reach beyond its Yes, a program of rabbinic studies does in our own day. We read the sources borders. Efforts of this sort have met with critically, understand their historical great success across seminary and denomi- settings, but then seek to re-embrace national lines. them as living . Learning, spiritual work and human Beyond our shared love of learning, kindness. (Might one call them Torah, there are two more areas where denomina- Avodah and Gemillut Hasadim?) These tional differences have little place. One is are areas where our rabbinical students, in the growth and development of the spir- for all their diverse viewpoints, can work itual life, an important part of rabbinic together and build a single Jewish commu- training. Each rabbi needs to find his or nity. Yes, there will be points of diver- her own way to an inner life of prayer, to gence. Some keep a stricter , others communion with , to hewing out a are more lenient. Some on , deep inner well of empathy and caring, on others do not. Sometimes we will even which he or she will draw daily through- have to daven in separate rooms (though out a rabbinic career. While these are we try not to do that too often!). But deeply private matters, not discussed eas- having worked hard to build a community have to stand for something, and we ily, rabbis know that having access to such around those three pillars we all share, we clearly do. Ahavat Torah, the love of wis- a reservoir of is essential to finding have found that the differences between dom and the pursuit of Jewish learning, is and sharing the emotional strength us have lost their sharp edge. Respect the hallmark of our program. We find that required for the rabbinate. Techniques for and affection for one another have come it brings us together, even as we argue developing these resources, a growing to outweigh the differences between our over the meaning of a passage. Our Talmu- focus in rabbinic education, transcend all chosen prayerbooks. dic sages used to speak about “doing bat- denominational lines. We think it’s a pretty good model for tle” with one another over the meaning of The same is true of activism. There is our community. If we can pull it off in a Torah. But once the argument was over, little difference between Jews when it rabbinical school, Jews could learn to do the “warriors” again saw one another as comes to what are called mitzvot beyn it almost anywhere. Wouldn’t it be worth friends and fellow-seekers. We need more adam le-havero, the good deeds we do a try?

4 CONTACT used to answer: CLAL is the classic case of the surgeon who reports that the operation was Denominations and highly successful; but unfortunately, the patient died. CLAL reached hundreds of rabbis and an even greater number of lay people with the Jewish Future: models of positive pluralist interaction, coop- eration and learning together. However, at the An end of two decades of CLAL’s work, the Jewish people was fundamentally more divided and hostile, reaching the level of being two peoples psychologically, i.e., the patient died. Now, in Exchange light of your paper, I believe that CLAL’s pro- grams (and others) played a constructive role in averting the evil decree of permanent sepa- ration — so my work was not totally wasted. But maybe you can share your analysis of why the worst did not happen.

JW: In my view, a number of broad factors are at work. One is the deliberate effort of philanthropists, federations and central edu- cational agencies to bring together Jews of different backgrounds. A plethora of educa- tional programs for young people, adults, rabbis and other Jewish professionals inten- tionally are designed to focus on issues of common concern and to downplay differ- ences. Some allow for the airing of different perspectives, but the implicit message is: We all are addressing the same texts or issues; our common interests far exceed our areas of disagreement. In addition, major funding agencies have made it clear that they expect diverse Jewish groups to play nicely together. In its most aggressive form, this actually led to an explicit threat by several of the largest ith the publication of “All Quiet on the Religious Front? Jewish to withhold funding Jewish Unity, Denominationalism and Post-Denominationalism from institutions whose leaders engage in divisive, highly partisan rhetoric. W in the United States” (American Jewish Committee, May 2005), But this is only part of the story. Each of Dr. offered an analysis of the current state of post- or trans- the movements has its own internal reasons to tend to its own garden at this point, rather denominationalism in American Jewish life. Rabbi Yitz Greenberg met with than engage in polemics. Furthermore, the Professor Wertheimer to survey the current state of Jewish intra-faith relations. movements are all facing a common chal- lenge: How to respond to the argument of Yitz Greenberg: I thought it would be inter- YG: Both. I feel bad because, although the post-denominationalists who regard all the esting to discuss the implications of your final step was not taken, there has been a religious movements as passé; who claim the recent study. Do we face a future of renewed fundamental breach in the community. The trouble is caused by out-of-touch, elite denominationalism? Or will trans-denomina- Orthodox and the non-Orthodox are living denominational leaders who insist on draw- tionalism become the dominant mode? Or in two different worlds; there is little serious ing boundaries between Jews when amcha is possibly, could post-denominationalism win contact between the denominational organi- not interested in such boundaries; and who out altogether in American Jewish life? zations, their youth movements or their reli- cast the denominations as selfishly absorbed gious authorities. There continues to be a with their own institutional survival to the Jack Wertheimer: Before responding about great deal of hostility and rejection between detriment of the true interests of clal yisrael. the future, let us first review the past. In the the two worlds — and I would venture, little These are powerful critiques and the move- 1980s you predicted that American Jewry was ‘intermarriage’ between them. ments don’t know quite how to respond. headed for a , with the community On the other hand, your excellent paper Finally, the larger environment seems to dividing into two peoples. This hasn’t hap- gave me some comfort about my life’s work. be reinforcing tendencies to mute tensions: pened. Do you feel good or bad about that? Along with others, I started CLAL: the Protestant denominations are also weaker National Jewish Center for Learning and today than they were a few decades ago. As is Leadership to advance Jewish learning among the case in the Jewish community today, the Jewish community leaders and create rabbinic divisions are not between denominations but Dr. Jack Wertheimer is Provost and Professor of dialogue to foster and the cutting across them as people line up on the American at the Jewish Theological unity of clal yisrael (the whole community). liberal/conservative sides of the “culture Seminary. Rabbi Yitz Greenberg is President of - wars” divide. There is also no denying that ish Life Network/Steinhardt Foundation. When people asked me how CLAL did, I

SUMMER 2005 5 the greatest irritant to Jewish denominational ever fewer genuine pluralists—a term that to the development of anti-denominational relations in the United States has been the me denotes people with strong personal thinking and behavior. “Just Jewish” is the periodic eruption of the “Who is a Jew?” views of what is right and wrong but still fastest growing category of measuring Jewish debate in . Given the weakness of the believe that others of different views must be identity in the National Jewish Population so-called religious parties in Israel over the heard and respected. I’ve grown more skepti- Survey. Which tendencies do you think will past five years, that source of friction has less- cal of all the talk about pluralism because we win out? Will the denominations regain rele- ened in intensity, with the result that Jews in have not found a way to listen to each other vance? Will they lose ground to the post- the U.S. could focus on other matters. Need- and also challenge one another respectfully. denominational institutions and streams? less to say, our preoccupation with Israel’s Too often, we play a game of “I’m okay, welfare during the so-called Second Intifada you’re okay”/anything goes. And so, prob- JW: I’m not terribly impressed with the argu- has also directed attention away from dis- lems are swept under the rug. More worri- ments of those who pronounce that the “Just agreements between the denominations. some to me is that we thereby convey the Jewish” are outpacing other groups. For the message that there is nothing worth fighting most part, the “Just Jewish” are unaffiliated YG: Let me add one more factor. In retro- over. The communal position all too often Jews on their way out. We’ve been speaking spect, the 1960s introduced a period of today is that we should not uphold “unrea- for decades now of the bi-polar tendencies of acceptance for American Jewry and a col- sonable” standards, which, in practice, turns the Jewish population, which is either gravi- lapse of the barriers against Jews; anti-Semi- out to mean, we should have no standards— tating to greater or to virtually tism plummeted. With the threat of other than those approved by liberal sectors none—i.e.“The more, the more; the less, the hostility removed, carried away with the new of American culture. This renders American less.” To say that the “Just Jewish” label is sense of freedom, American Jewish denomi- Jewry more vulnerable to the continuing pull growing in popularity means that we have nations responded with an outburst of self- of the general culture because we stand for fewer Jews committed to serious engagement. assertive, self-centered policies. The nothing distinctive. On the other hand, we should pay heed Orthodox became more Orthodox (wearing to those Jews, especially of the Gen X and Y kippot in public; rejecting the legitimacy of YG: In this atmosphere of increasing polariza- cohorts, who are telling us that they do not liberal movements in the name of halacha; tion, the Conservative and the Modern identify with the denominations and are bypassing the community consensus for sep- Orthodox Movements have suffered the seeking a post-denominational religious set- aration of Church and State; etc.). Reform greatest attrition. Do you think Conservative ting for and study. These young became more Reform (embracing egalitarian- Judaism can renew itself? Jews, after all, are our future. And they are ism, accepting the intermarried, and advocat- clearly dissatisfied with the options. I am ing for gay rights as morally superior JW: It is too early to say how the Conservative heartened by the growing numbers of American-Jewish values, etc.). Each group Movement will resolve these challenges. Some minyanim sprouting up in , LA essentially said: “Do it my way.” of its rabbis are suffering a crisis of confi- and Chicago established by these non- This reaction to freedom is comparable to dence. My impression is that quite a few find denominational young people. They are a the generation of the desert in the Bible. The there is little payoff in speaking the language healthy phenomenon. The big question is initial response to being liberated was: free- of halacha and expectations in an age when whether this cohort will find its way to con- dom means I have the right to do whatever I Jews want community, music and dance, and ventional, multi-generational shuls and trans- want to, no one else can constrain my behav- celebration. There is also a fatigue with walk- form them, whether it will remain in its own ior. All of the community groups failed to ask ing a centrist road when stark options seem generational ghetto, or whether it will the question: Now that we are free to choose, more appealing. This certainly poses great become alienated and drift away from what choices will it take to live together in challenges to itself, but Judaism. I’m betting on the former—and I one community? Upon further reflection, the also deprives the American Jewish community look forward to a transition from the boomer second generation comes to recognize that of a bridging movement. Yitz, what do you sensibility of our existing institutions to a freedom means the right to choose and to act think is the future of Modern ? new configuration of American Judaism within a community based on my own com- shaped by the Gen Xers and Yers. mitments and dignified choice. I tag">get to YG: In the past three decades, Modern Ortho- As to the movements: I believe there will choose what I stand and work for, but that doxy lost its inner gyroscope as it let haredi be an ongoing role for them. Leaving aside implies a responsibility toward others if I am tendencies set the tone of Orthodox education the fact that they continue to organize much to live with them in the same community. and policy; as a result it was pulled toward of the programming for young Jews—schools, That second generation maturing in the sec- separatism. Now the establishment of the summer camps, youth movements, Israel ond stage of freedom acts with more restraint. Organization (“The courage to be Mod- trips, etc.—they also have served historically This leads to modulation of behavior and a ern and Orthodox”) and JOFA (Jewish Ortho- as the incubators of religious ideas for the willingness to try to stick together. That is dox Feminist Alliance) as well as the creation Jewish community. Currently, the movements what is happening right now. of by (with have few if any powerful exponents of new his commitment to open Orthodoxy reaching religious thinking; for the most part, they are JW: I view this question somewhat differ- out to the non-Orthodox) signals an incipient living off the ideas of the last generation—of ently and focus on the political reality in the renaissance. The new President, , Soloveitchik, Heschel, Kaplan and others. United States as compared to Israel. Precisely brings openness and dynamism to Ideology has given way to a big-tent approach because we in the U.S. do not function as a University. Israeli yeshivot, like Maaleh Gilboa that stresses emotional connection, individual polity, we can each go our own way when it and Bat Ayin, project an unapologetic, more seeking, and communal engagement. These suits us. must find a way to work embracing Modern Orthodoxy. Maybe the are valuable correctives to win the hearts of things out because they form a single polity. bridge can be rebuilt. our people. I’m convinced, though, that our The consequence for U.S. Jewry is that we Let us turn to our original question. In highly educated Jewish community will once disengage from one another—and only con- your paper, you speak both of the develop- again ask the big questions, and that the nect when there is a tangible benefit to do ment of trans-denominationalism and of movements will rise to the challenge by offer- so. We call this pluralism, but I encounter post-denominationalism. You even speak of ing content and direction.

6 CONTACT Non-denominational &Post-denominational: Two tendencies in American Jewry by STEVEN M. COHEN

n the last few years, two trends, dis- phenomenon that embraces only a very a major denomination rose from 20 percent tinctive but often conflated, have come small number of Jews, many of whom, it to 27 percent over the ten-year period. to characterize the denominational seems, are in their twenties and thirties. Both surveys testify to the lack of Jewish I identity patterns of . This contrasting trend we may call “post- engagement of this group, that they are One we may call “non-denominational- denominationalism.” It refers to committed “non-denominational” rather than “post- ism,” in which Jews decline to see them- Jews, congregations and educational institu- denominational” (or, as some others might selves as aligned with Orthodoxy, tions that abjure a conventional denomina- say, “trans-denominational”). Relative to , Reform or Reconstructionism tional label for one reason or another. As Jews who affirm a denominational identity, (the major denominational choices available individuals, they experience ideological and non-denominational Jews disproportionately to American Jews). On social surveys, when stylistic differences with the available share the following characteristics: asked for their denominational identity, they denominational options. As institutions, • they were raised by intermarried answer, or are classified as, “Just Jewish,” their leaders seek to appeal to a multi- parents; “Secular” or “Something else Jewish.” denominational constituency, be it of con- • they are married to non-Jews; and In contrast, we have a relatively new gregants, students or donors. • they are unaffiliated with synagogues Evidence for the rise of simple “non- (12-15 percent vs. 50 percent of the denominationalism” comes from the 1990 denominationally identified). Steven M. Cohen is a Professor at The Melton Cen- tre for at the Hebrew University of and 2000 National Jewish Population It is no surprise that non-denomina- Jerusalem and Director of the Florence G. Surveys, where we find that the number tional Jews score far lower on all measures Heller/JCCA Research Center in New York. of adult Jews who decline to identify with of conventional Jewish engagement than do

SUMMER 2005 7 any of the denominationally identified, be about the decline of long-standing attach- Not surprisingly, signs point to the out- they Orthodox, Conservative, Reform or ments to political parties, commercial flow of some of the most committed and Reconstructionist. (Of the four denomina- brands, and religious denominations. People capable Conservative Jews, be they to tions, self-declared adherents of the latter detach from their families, neighborhoods, Orthodoxy or, in a few cases, to post- two denominations report the lowest aver- countries, jobs, friendship circles, consumer denominational institutions. In 1990, age levels of observance, communal products, political parties, sources of infor- among those affiliated with synagogues, just affiliation and subjective importance of mation and houses of worship with far 5 percent of Conservative-raised Jews iden- being Jewish, but even they substantially greater ease and rapidity than they (or their tified with Orthodoxy as adults. In 2000, out-score the non- parents) did in the the comparable number had doubled to 10 denominational). past. The party label percent, representing the loss of some of the Those we may call with the healthiest most capable potential leadership for Con- the post-denomina- growth over the last servative congregations. At the same time, tional, however, repre- Like most phenomena in few decades has been the movement from Orthodoxy to Conser- sent quite a healthy “Independent,” at the vatism declined sharply. In 1990, as many as phenomenon in Jewish Jewish life, the emergence cost of both the Demo- 46 percent of those raised Orthodox who life. Their institutions cratic and Republican were -affiliated identified as Con- come in several vari- labels. In the religious servative. By 2000, the comparable propor- eties. Some are educa- of more Jews who resist sphere, more than a tion dropped to 26 percent. Thus, over the tional endeavors generation ago, Ameri- ten-year span, Orthodoxy strengthened rela- seeking to attract stu- denominational labels carries cans engaged in tive to Conservatism in three respects. First, dents beyond what denominational Orthodox affiliation grew, while Conserva- may be regarded as switching, religious tive affiliation declined. Second, Conserva- their natural con- with it both positive and innovation, and the tive “defections” to Orthodoxy doubled, and stituency. Thus, construction of idio- third, “acquisitions” from Orthodoxy and Hartman Insti- syncratic religious by Conservatism declined. tutes in Jerusalem, or negative implications, both lifestyles that often In the Jewish communal world, Federa- Boston’s Hebrew Col- drew upon several reli- tions have favored so-called community lege, consciously tran- opportunities and dangers. gious traditions. As for schools over Shechter schools, scend denominational the larger society, so even though the former still appeal to labels in their promo- for the Jews. largely Conservative constituencies, and tion and marketing, With respect to even as the lack of a denominational label even though their leadership and faculty explanations internal to the Jewish world, one may impede the adoption of a clear and hail from decidedly denominational origins factor critical to the growth of the post- effective religious persona. In the long run, (in the first two instances from Orthodoxy, denominational category is, quite simply (and this policy, like others, may well enlarge the in the third instance from Conservatism). quite regrettably), the shrinking appeal of the post-denominational segment at the expense Another example is offered by Hadar, on Conservative Movement, the “grayest” of the dwindling Conservative population. Manhattan’s , one of a denomination in American Jewry. This is not Like most phenomena in Jewish life, the dozen or more recently established congre- the place for a balanced, serious and sympa- emergence of more Jews who resist denomi- gations around the world characterized by thetic discourse on the many reasons for this national labels carries with it both positive gender-egalitarianism, traditional davening, long-term trend, one that extends at least and negative implications, both opportuni- Hebraic proficiency and eschewal of rab- back to the mid-1950s, when the Conserva- ties and dangers. In most circumstances, the binic leadership. Led by young-adult gradu- tive affiliation rates were arguably at their non-denominationally identified speak to ates of the finest Conservative educational peak. However, one phenomenon does weaker aspects of Jewish life today, as they institutions (Schechter schools, Camp deserve special mention here: The Conserva- emerge from the growing number of the Ramah, USY, Nativ), along with a sprinkling tive Movement may be victim to its own (par- intermarried or children of the intermarried, of Orthodox-raised and identified compatri- tial) success. Over the last two decades, as with commensurate lack of affiliation with ots, Hadar intentionally resists a denomina- Conservative educational institutions matured congregations. tional affiliation, in part to remain attractive and expanded, the movement has managed to But, alongside (and often confused and acceptable to its Orthodox minority and convince some of its most committed young- with) these non-denominational Jews, we to its many disaffected Conservative Jews. sters of the virtues of a modern, halakhic Jew- find clusters of highly engaged Jews who (One senior Conservative leader referred to ish life, one marked by learning and may be labeled trans-denominational, post- Hadar as a “Conservative congregation fly- observance, piety and community. Unfortu- denominational or, as I have argued, often ing a Liberian flag.”) Nearby, we find Con- nately, this achievement encompassed only a post-Conservative. These Jews and the sev- gregation B’nai , once-Conservative minority of Conservative Jews (albeit a criti- eral innovative and vibrant institutions they and now independent of any movement cal leadership group), leaving them often have founded of late speak to new signs of affiliation, in part owing to its liberal stance frustrated or disappointed with Conservative vitality and creativity in Jewish life, albeit on homosexuality and other issues. congregations that had failed to move down often at the expense of the Conservative To what can we attribute the rise of the same path. On the one hand, it is remark- Movement. In this, the post-denominational post-denominationalism? As with most Jew- able that about 30 percent of Conservative represent both a genuine opportunity for ish social phenomena, to find the answers, parents now send their children to day development and flowering, as well as a call we need to look both to the larger society school; on the other hand, many of them to Conservative leadership to think deeply and to an inner Jewish social dynamic. must be frustrated to be in congregations and seriously about the implications of the Over the last decade and more, social where most of their fellow members have, in departure from their ranks of so many of scientists of American life have been writing effect, “rejected” the day school option. their finest young adults.

8 CONTACT Building New Kinds of Day Schools for New Kinds of Jews by DR. BRUCE POWELL

abbi Irving “Yitz” Greenberg once different story. Since the population of an quipped, “It doesn’t matter which elementary school need not have the denomination you belong to, as enrollment of a high school in order to be R long as you are ashamed of it.” viable, the lower schools tend to be Perhaps this humorous assessment denominational in both large and medium poses the core challenge for Jewish day sized communities. Smaller Jewish popula- Community high schools are schools that call themselves non-denomina- tions still lean toward the community con- tional, community and/or pluralistic. What cept simply to conserve resources. about ideas, not ideology.They challenges do these schools face? What are Overall, I believe community schools the advantages and disadvantages? Indeed, emerged mostly out of practical concerns are about an honest and open what is there to be proud of? rather than out of an unhappiness with Over the course of the past twenty denominational schools or a burning need dialogue on Jewish practice, years, the emergence of the community to create post-denominational Jews. In school movement has been a result of some larger communities such as Los and history. many complex variables related, in varying Angeles and New York, we might indulge degrees, to the respective communities, philosophical nuances. In all, the driving context, resources, Jewish population and force seems to be parents and community philosophy. In , for example, visionaries who believe that the Jewish day community high schools were a result of school is the key to the Jewish future in the failure of two previous Jewish high America and must be supported in every schools that had strong denominational way possible. ties. The non-Orthodox community Creating a non-denominational school wanted and needed a more expansive and is rife with challenge. Among the first all-inclusive concept. Population and questions we must ask ourselves is, “Upon resources were not an issue; philosophy of what do we agree?” Creating a single track community won the day. for prayer is hopeless; setting standard In Boston, similarly, the community policies for the wearing of kippot, Shabbat wanted a self-consciously pluralistic high observance, kashruth, student attire and school. In smaller Jewish communities , and holiday celebrations stretches such as Detroit, Phoenix and Houston, the notion of inclusivity often to a point of building a denominational high school vagueness and uselessness. Board agree- would have fractured the community’s ment on admission policies, especially resources, split an already small high regarding “who is a Jew” and whether or school population and may have resulted not non-Jews (whoever they may be) ought in failure. be admitted, breeds tension, at best, and Elementary schools, however, tell a dissolution in the worst cases. Perhaps the biggest challenge is developing adequate Dr. Bruce Powell is Head of School at the New funding without institutional support. Community Jewish High School in the Greater Los And yet, the community elementary and Angeles area.

SUMMER 2005 9 This Jewish community school challenge is, from my view, the single most invigorating and transformational moment in recent Jewish memory.

the community high schools, in particular, answers are already established. In the appear to be thriving in every major city in non-denominational setting, students are America. Jewish community high schools given tools to find and often to create their host several thousand students and continue own answers. They are being prepared for to grow in cities as diverse as Boston, Boca an unknown Jewish future, one which Raton, Detroit, Denver, Atlanta, San Fran- they may create from the foundation of cisco, Palo Alto, Phoenix, Houston, New deep Jewish knowledge unattached to York, Washington DC, Philadelphia, Kansas denominational bias. City, Irvine, San Diego and Los Angeles Fourth, perhaps the greatest advantage (where there are two). Most important, each of a Jewish community school is also its seems to have settled on a vision that suits greatest challenge: how to avoid trying to its constituency and engenders loyalty from be everything to all and ending up with students and parents. nothing — no strong views, weak knowl- What are the advantages of these edge base, vagueness of purpose and mis- schools and what makes them so com- sion, blandness of identity, and graduates pelling for their respective communities? I without a place to go. The movement will focus on high schools since that is my schools are usually sharp and clear. Reform greatest area of expertise. schools want to make Reform Jews; Con- First, community high schools are servative schools want graduates who par- about ideas, not ideology. They are about ticipate in Conservative Jewish life. an honest and open dialogue on Jewish The community school faces a tough practice, philosophy and history. For exam- order. It needs to establish clear goals and ple, in Detroit, students were allowed to missions across a broad fabric. It needs to challenge the school’s policy on the wear- have a sharp and clear identity without ing of kippot. Instead of simply mandating alienating its constituents, yet be true to the practice, the administration encouraged its pluralistic macro purpose. It needs to and empowered students to research this create trans-denominational Jews who are practice using the internet on school com- comfortable in their own Jewish skins and puters. The results of the process are unim- who can move with comfort and compe- portant; what stands out is that students tence throughout the rich diversity of Jew- cared enough to ask, to do the work and to ish secular and denominational life. respect each other’s positions. This Jewish community school chal- Second, whereas a denominational lenge is, from my view, the single most school might mandate a particular mode of invigorating and transformational moment prayer, a community school, especially at in recent Jewish memory. It forces those of the high school level, might offer multiple us dedicated to this awesome business of options where students can explore “touching the future” to once again a plurality of spiritual modalities. In Boston, become “God wrestlers,” grapplers, idea for example, where daily prayer is required entrepreneurs. It causes us all to sharpen (which is not always the case), the school our visions, to ask if and how we ought to hosts twelve or more different options, often disturb the universe. student-led and supervised by faculty. I believe that our community schools Third, in many respects the independ- set the foundation for young Jews to create ent Jewish community school is the most their own futures while remaining very “American” of our Jewish school options. much inside the universal and seamless Built into the fabric of the curriculum and Jewish conversation. They may, after all, culture is the notion of freedom of choice. choose to strengthen and lead the move- Individuals may select various paths, yet ments in which they have grown up, they all are part of the greater community of may choose to form their own, or they may clal Yisrael. Participation in this Jewish choose a path not yet conceived. But in all democracy demands, however, a very high things, their minds and will be guided level of Jewish knowledge. by timeless Jewish values and by Judaism’s Certainly, denominational settings invaluable moral and material contributions encourage debate; yet, for many, the to our nation and to the world.

10 CONTACT Moving Beyond the Labels: A Conversation With Rabbi Sharon Brous

n 2004, in the global drama. We started Ikar Rabbi because we felt the profound need to ISharon respond to the communal trend toward Brous started attrition and apathy and to the global trend the non-denom- toward violence and hatred with a vigorous inational Ikar search within our tradition for voices of community in dignity, and peace. My sense was Los Angeles. that if we were able to spark this conversa- Since then, tion in the Jewish world, the young, alien- Ikar has grown ated, unaffiliated Jews might just show up. to hundreds of participants each week, the vast majority of whom were hitherto EV: You graduated from the Jewish Theo- unaffiliated with the Jewish community. logical Seminary. Couldn’t you have Eli Valley, Editor of CONTACT, sat accomplished Ikar through a “regular” down with Rabbi Brous to talk about Conservative synagogue? Ikar, movement affiliation and the future of the denominations. SB: I was once told by the rabbi of a huge Conservative synagogue, “This synagogue is ELI VALLEY: Starting on a personal note, about learning Torah. You keep talking why did you create Ikar? about . If you want to do coat drives, go to the Reform synagogue down SHARON BROUS: Ikar was born at the inter- the street. They’re all about social action.” section of two trends: First, the serious This was a painful moment of awakening. I alienation of so many young Jews from Jew- realized that this synagogue, like so many ish life. Several years ago I began speaking others, had created a schism between the with smart, creative, interesting young Jewish heart, the Jewish mind and the Jew- Jews, most of whom find themselves totally ish obligation in the world. My immediate outside of the Jewish conversation. These thought was: what kind of Torah are you are people who long for a meaningful spiri- studying if it’s not a Torah that will catalyze tual life, who want to connect with other people to give coats to the homeless? And Jews, who would love to study Torah rele- what is the core of the social engagement in vant to what’s happening in the world. Yet the “social action” synagogues? Is it not a they perceive synagogue as a defunct insti- serious encounter with Torah and God? If tution, one that won’t speak to them intel- not, what makes it Jewish? lectually, spiritually, socially or politically. I realized that we needed to be asking And even though many synagogues in different questions. I wanted to create a America are doing interesting, compelling community poised to answer: “What do we things, the reality is that many of these actually believe in?” “What is our role in young Jews won’t even venture through the the world, as Jews and as human beings?” door. “How can we communicate meaning and Second, this sense of alienation is hap- purpose to Jews who are no longer looking pening at the same moment that we stand for sustenance or community in a tradi- at the threshold of a terrifying global reality. tional Jewish framework?” With the spread of terror, AIDS, hunger and poverty, I believe our community has a EV: Do you feel denominational labels are mandate to begin to take seriously our role vestiges of another era?

SB: My halachic and theological approach is Sharon Brous is the rabbi of IKAR, a vibrant new spiritual community in Los Angeles (www.ikar-la.org). well within the framework of the Conserva-

SUMMER 2005 11 I would challenge every movement professional — every rabbi, and administrator — to omit the movement label from our lexicon for an entire year, just to see what happens when we’re forced to express what we actually believe in instead of which movement we affiliate with.

tive Movement, but Ikar touches people EV: What kinds of people are attracted SB: For us, affiliation would be a strong from a wide range of denominational to Ikar gatherings? What is their back- statement that it’s possible to build a backgrounds. There is obviously great ground, and what are they seeking? young, vibrant, purposeful community value in different articulations of theolog- within the traditional movement struc- ical and behavioral commitment voiced SB: The vast majority, about 75 percent, ture, while at the same time redefining by the various movements. Movement are in their 20s and 30s, all previously what the relationship looks like. identity can help Jews understand what a unaffiliated, but most have had some coherent Jewish life can look like. But positive Jewish experience in their EV: So if you do become Conservative, rather than focus on the confines of childhood such as camp, a childhood it’s not with the intention of serving an denominational affiliation, we are looking trip to Israel, or a relationship with a exclusively Conservative constituency. to create a Jewish community of passion, rabbi who debated them in high school. integrity and authenticity, one that takes They want to connect, but they’re not SB: Right. Ikar is not a community of the tradition as seriously as it does the looking in the traditional structures. Conservative Jews. It is a community of mandate to innovate and progress, and When we began to build Ikar, we asked serious, passionate, creative, traditional vice versa. Moving beyond the labels ourselves how we could create a Jewish and progressive Jews. Everything that we forces a more careful articulation of what experience that would open avenues of do functions within the framework of the a community is really about. spiritual expression and serious engage- Committee on Jewish Law and Standards, In general, I find the denominational ment with Torah, but would not feel but my purpose in creating Ikar was not question uninteresting. The movement like a synagogue. to support and sustain the Conservative professionals ask “How can we hold on to Movement. My work is to bring Jews to our population? We’re losing ground!” I EV: How have you made Ikar non- an experience of God and Torah that think that a better question is “How can typical? motivates them to transform the way the we share a Judaism that is compelling world looks. My priorities are the Jewish enough that people will want to identify SB: First, our intention is not to create a people, the world and God — not the with it?” The real question is not are you synagogue. So many pulpit rabbis com- movement. Conservative or Reform, but are you feed- plain that they feel stuck, that they’re ing the hungry? Does your davening help compelled to do things the way they’ve EV: Do you feel these minyanim will make manifest God’s presence in the always been done, despite the fact that eventually replace the denominational world? Does your community’s Shabbos the old way is no longer working. From congregations or augment them? Or reinforce the that it’s possible for the outset, our kavana has been to might the denominations borrow from the world to look different than it does? “unstick ourselves” — to think seriously these minyanim? about creating new models of Jewish EV: Technically speaking, you’re not encounter with God, with one another SB: I have no doubt that traditional syna- doing anything un-Conservative at Ikar. and with the world. gogues and institutions will be influenced Heschel wrote that by what is happening in the more alterna- SB: That’s right. I was trained at Jewish the synagogue is a graveyard where tive minyanim and communities, because Theological Seminary by Conservative prayer is buried — a brutal critique of the passion in these minyanim is just not rabbis and scholars. But I would chal- shul prayer life. There’s no adventure of present in many of the preexisting insti- lenge every movement professional — the in the synagogue, no surprise. I tutions. every rabbi, cantor and administrator — want people to be surprised, to wake up At IKAR’s first Board meeting, I said: to omit the movement label from our lex- when they walk into Ikar. It’s not about “LA doesn’t need another synagogue. If in icon for an entire year, just to see what shtick, but about infusing a spirit of cre- five years, Ikar has grown into a sweet, happens when we’re forced to express ativity, of life. Innovation is a sign of suc- inspiring, healthy Conservative minyan, I what we actually believe in instead of cess, not failure. will help you find another rabbi.” That is which movement we affiliate with. My part of the vision of Ikar, but only a small suspicion is that the language of denomi- EV: Despite the non-denominational part. We want the impact of a soulful, tra- national affiliation is a great distraction buzz, Ikar is considering affiliation ditional, unapologetically progressive and from the holy work of the Jewish com- with the Conservative Movement. politically active community to reverber- munity. Why? ate throughout the Jewish world.

12 CONTACT My So-Called Post-Denominational Life by JILL EISNER

am not Reform, Conservative, Ortho- to be reconciled by a single ambitious My “Just Jewish” contemporaries have dox or any other denomination. I am denomination. For instance, many young various reasons for identifying as such. “Just Jewish.” My post-denominational women are insulted by , while I Some didn’t join traditional shuls because I identity is more positive than negative. am not interested in a prayer space that of the cost, and then liked what they I’m not so much put off by aspects of the contains the distraction of men. found in alternative post-denominational various denominations as attracted to them In a similar vein, there are some aspects davening circles. Many have a strong Jew- and unwilling to forsake one for another. I of the non-Orthodox denominations that ish identity based not on , but on believe, I pray, I observe. But I am a modern I’m drawn to, and others that put me off. a commitment to Israel, a sense of histori- woman, and I want it all. I want enlighten- Having grown up secular, I came to Judaism cal obligation or even a perceived Jewish ment and obligations. I want to live with on my own with a head already full of ideas, basis for political activism. Although I’m rules, but not without the ability to inter- seeking Jewish guidance. My secular prac- not sure how Judaism sans God can work, pret some of them my own way. tices were largely indistinguishable from it seems to do so for at least many in the There are several reasons for my reluc- those of my Reform current generation. tance to pick a denomination and stick friends, so I needed My beliefs and lifestyle may discourage For me, what works with it. Most important is that none is a something more is a mixture of the tra- perfect fit. In many ways I am too modern demanding. But, at the identification with one denomination, ditions with modern for traditional Orthodoxy, but I want a life same time, I wasn’t will- insight. I don’t want to shaped by Judaism to an extent beyond ing to leave behind but it also helps to feel that such live as if the past few what is demanded by much of Reform and Reform’s adaptiveness. centuries never hap- Conservative thought. To me, Jewish wisdom identification is not necessary. After all, pened, but traditional Choosing to live more Jewishly means is not just about rules, Judaism does have lim- accepting the concept of divine obligations. and applying what I’ve itless wisdom in mat- But I, like many young Jews, have beliefs learned is not a habit my position is not a lonely one; I know ters mundane as well and practices not easily reconcilable with I’m ready to give up. as divine. For example, some traditional teachings. I first studied For example, on the many others who are “Just Jewish.” I grew up in New York Torah while on a program in Israel, and I question of whether and have always lived was immediately captivated by what I Shabbat is about respite or about memoriz- near devout religious communities that learned. But while I admired the lifestyles ing a list of restraints, I’m with the Reform. walked en masse to shul. The proscription of the religious women who taught Jewish Like many so-called liberal Jews, I don’t against driving on holy days seems an wisdom to my group, I wanted nothing to believe that every religious custom has a ingenious way to keep a community do with their long sleeves and under divine demand behind it. I think a devoted together, since everyone has to live near the blazing Jerusalem sun. A fellow partici- Jew can decide for his or herself whether the shul and thus near one another. But pant was equally enraptured with what she penning poetry after a long week in the several years ago, I attended Reform serv- was learning, but dismayed to be told that office constitutes rest sufficient to honor the ices with a friend in her native Milwau- fully embracing Judaism would obligate . So I have never been able to choose kee, and we went by car. I remarked on her to have children, something she was between denominations. My personal theo- the novelty of driving, and my friend sure she’d never want to do. logical prescription straddles the line blinked and said indignantly, “How else This is a crucial point for me as a com- between denominational . Like Conser- are we supposed to get there?” mitted and tradition-oriented Jew. While vatism, but with separate seating. Indeed. I was uncomfortable driving, there are aspects of Orthodoxy without My beliefs and lifestyle may discour- but I don’t care how my friend gets to which I could not live a Jewish life, there age identification with one denomination, shul. I’m just glad she goes. I don’t mean are others that, like the friend from my but it also helps to feel that such identifi- to minimize the obligations of a religious Israel program, I do not or cannot live cation is not necessary. After all, my posi- life. Being a Jew is not supposed to be with. I don’t mean long sleeves and hats in tion is not a lonely one; I know many easy, and I don’t expect it to be dumbed the summer; those no longer bother me. others who are “Just Jewish.” Since I’m down for me. But I’d rather fall short at a Far more troubling is the idea that a tradi- among a growing population, I’ll always challenge than give up on a way of life tional Jewish life could mean rejection of have a community. And, again, I am “Just that’s kept the Jewish people alive in exile modern notions of human dignity. I cannot Jewish” in a positive sense. I’m as com- for 2000 years. As Oscar Wilde said, “We imagine being happy in a community that fortable among Reform Jews as with the are all in the gutters, but some of us are treated women as if we’re of lesser value or Orthodox. I generally don’t know what looking at the stars.” While I believe that that shunned gays. Others who agree with denomination others adhere to, and I all devout people are in the latter category, me on this have their own ideas about how never ask. I don’t look down on haredim, the modern world can make it difficult to it plays out, and our needs are too diverse or stone co-ed congregations. Being “Just keep one’s eyes on the skies. If I’m going Jewish” opens up the Jewish world; any to be successful, I need to pick out my Jill Eisner is an attorney living in Washington, DC. community can be mine. own star.

SUMMER 2005 13 My Challenge: Towards a Post- Denominational Common Judaism by H. STEINHARDT

n nineteenth-century denominations were once well- , as traditional springs of creative spiritual inno- Judaism was overwhelmed vation. But like many other I by , the emergence movements, the denominations of denominations helped Jews have come to be more concerned maintain their community cohe- with institutional survival than siveness once they had gained with innovation. The period admittance into larger society. In when Reform, Conservative and the twentieth century, denomina- Reconstructionist Judaism were tionalism abounded. The Jewish vibrant, growing, intellectually world became comfortably seg- exciting movements has all but mented into movements that ended. transcended national borders. One might argue that even Denominational schools, syna- the ultra-Orthodox Movement, gogues and institutions formed with its aversion to change and the bedrock of the Western Jew- its fear of the secular world, lacks ish world. the capacity to attract all but But somewhere along the those who were born into its way, things changed. Whether it branches. For Haredi and Modern was due to the liturgy, the prac- Orthodox alike, the much-touted tices, the synagogues, the com- ba’al teshuvah phenomenon, munities, or the allures of the which at its peak was never more secular world, denominations than a few thousand per year, ceased to resonate. Many of those remains a statistical dud. The last who grew up in the movements two National Jewish Population are now adrift, particularly the Surveys show that of all the younger generation. Statistics denominations, the Orthodox back up the fears. Just 40 percent has the lowest percentage of of American Jewish households members who were not born and belong to synagogues. In 1990, bred in the movement itself. according to the National Jewish The denominational falloff is Population Survey, 13 percent of only the symptom of a wider spir- Jews did not identify with a itual malaise. Whether it is denomination or referred to expressed through lower levels of themselves as “Just Jewish.” Ten or waning genera- years later, that number had tional support for Israel, the increased to 25 percent. For most majority of contemporary Ameri- of these individuals, the denomi- can Jews are detached from nations are simply not relevant. Judaism. In the non-Orthodox As a result, many have ceased to world, we have seen a great atten- be active participants in religious uation in tradition and in past observance. modes of Jewish identification. We should be clear that the For this reason, if we are to have any hope of reversing the drift from Jewish life, we must envision Michael H. Steinhardt is Chairman of Jewish Life Network/Steinhardt Founda- a new set of ideas that will pro- tion. vide the same cohesive force that

14 CONTACT A key component of Common Judaism will be Jewish joy, so that all Jews, regardless of background, will infuse communal festivals such as Shabbat, and with simcha and revelry.

denominations provided in their heyday. Orthodox Jew who leads a “secular” life to ite picture of historical Jewish values that My nascent attempt to capture this is understand how one can be both proudly will allow today’s secular Jew to say, “Ah what I call “Common Judaism” — an Jewish while participating fully in secular hah! Now I see why even though I am not articulation of shared values, rooted in tra- society. Common Judaism will emphasize observant, I still have a unique Jewish sen- dition but resonant with contemporary secular Jewish achievements throughout sibility.” life, that speaks to all Jews, that merges the centuries — from the development of In addition to this historical narrative, secular Jewish pride with Jewish values, Capitalism to the cure for Polio — and we also hope to articulate a compendium and that offers Jews a new spiritual joy. It relate them inexorably to Jewish values. of religious observances that will bring should appeal to all, regardless of geogra- This, too, will reinforce Jewish pride. After spiritual satisfaction to Orthodox and non- phy, ideology, background or levels of all, the miracles of secular Jewish achieve- Orthodox Jews in ways that are not easily observance. The objective is to attract the ment are not random. They are the intrin- obtained in today’s world. By giving con- non-Orthodox back to Jewish life by sic products of Jewish education, temporary Jews resources to participate emphasizing those elements in our history aspiration and values. None of the three selectively in Jewish tradition, we hope to and tradition that are the most enduring, thinkers who had arguably the greatest create a sense of fullness, community, joy that are consistent with the values of the influence on the twentieth century — and spiritual satisfaction for all Jews, open society, and that are most capable of Freud, Marx and Einstein — were obser- regardless of denominational origin. Com- nurturing a lifelong attachment to vant Jews. But one doesn’t have to stretch mon Judaism does not mean to be ritually Judaism. After all, Jews in the future will very far to see how their world-altering restrictive, but at the same time we hope no longer determine Jewishness by lineal- ideas were inspired by a uniquely Jewish to offer most Jews a sense of fullness ity but by choice. Whether they lay sensibility. through these offerings. or keep kosher will matter less than What has become clear in the 21st cen- I call this “Common Judaism” because whether they throw their in with the tury is that most Jews cannot easily revert I believe that it will have the potential to Jewish people in an age of competing cul- to the philosophical, spiritual and behav- be available intellectually, spiritually and tures and religious fads. For this reason, in ioral demands of Orthodoxy. Nonetheless, emotionally, in a truly fulfilling way, to the order to engage and inspire future genera- the non-Orthodox Jew gains sustenance largest number of contemporary Jews who tions, Jewish offerings will have to be far from association with the contemporary do not wish to give up their secular lives. more resonant than they are today. state of Israel and with the world of Jewish By necessity, Common Judaism will not be A cynic might ask, What if nothing achievements, both historic and contempo- all-inclusive in terms of the totality of the resonates anymore? This is the challenge rary. Common Judaism will clear the path liturgy and tradition that might be — but it should not keep us from the between the individual Jew and these included. However, the selected compo- attempt to articulate a new, holistic vision aspects of his or her identity. nents will hopefully create the basis for an of Judaism. As of now, I cannot claim to How we hope to accomplish Common enthusiastic, broad-based participation in have all the answers as to what Common Judaism is itself complex. We will begin by Jewish life that is nowhere found today. Judaism will comprise. This is one reason I assembling a narrative that will compare To use one example: each of the major have sought out rabbis and to the Jew with other peoples with whom Jews denominations suffuses its siddurim with explore the issue together. However, it is have lived at various historical moments. By references to God and the Almighty, as if possible to identify several key concepts contrasting, for example, Jewish and Greek the core of contemporary Jewish experience that can form the basis of Common literature in the ancient world, we hope to begins and ends with a being. Judaism: the preeminence of Jewish peo- arrive at a greater appreciation for the quali- But if you ask the average Jew to identify plehood as a unifying value; the centrality ties that make the Jewish people unique, the dominant characteristic of his or her of Israel to the Jewish soul; the imperative and indeed to appreciate how contemporary Jewish identity, chances are it won’t be a of Jewish education to maintain and rein- Jewish values were formed in ancient times. belief in a Biblical God. It is not that Com- force Jewish life; and as the life- Similarly, we will try to understand how mon Judaism will refuse to accept the exis- spring of our community. Jews were different during the period of tence of God, but it won’t be written in When most non-Orthodox Jews today early , the emergence of , such a way that makes us feel like we are think about , joy is not the Middle Ages, the Renaissance and the reading and experiencing a dead mythology. likely the first word that comes to mind, Enlightenment. In each period, the empha- This is, I concede, a mighty task. And and indeed their synagogue memories are sis will be to generate clear understandings yet, I am afraid we have no other choice if anything but joyful. For this reason, a key of how Jewish ideas were created and we wish to secure the Jewish future. In an component of Common Judaism will be evolved, and how they remain singular to age of diminishing affiliation and seem- Jewish joy, so that all Jews, regardless of this day. Ultimately, the goal is to create a ingly superfluous denominations, we need background, will infuse communal festi- portrait of distinct Jewish values that the a new source of sustenance that is not vals such as Shabbat, Passover and Sukkot contemporary Jew will see as a mirror of overwhelmed with archaic language and with simcha and revelry. himself — perhaps not the clearest mirror, concepts. Common Judaism will express In addition, Common Judaism will be but a mirror nonetheless. Hopefully, the the soul and the passion of the vast, and distinctive in that it will allow the non- narrative will succeed in creating a compos- hitherto unheard, Jewish majority.

SUMMER 2005 15 Non-Profit Org. Jewish Life Network/ U.S. Postage Steinhardt Foundation Paid 6 East 39th Street Rockville, MD 10th floor Permit No. 800 New York, NY 10016

The objective is to attract the non-OOrthodox back to Jewish life by emphasizing those elements in our history and tradition that are the most enduring, that are consistent with the values of the open society, and that are most capable of nurturing a lifelong attachment to Judaism. — MICHAEL H. STEINHARDT