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WHAT IS the VALUE of JEWISH LEADERSHIP? Contact from the EDITOR

WHAT IS the VALUE of JEWISH LEADERSHIP? Contact from the EDITOR

CONTACT AUTUMN 2008/TISHREI 5769 VOLUME 11 NUMBER 1 THE JOURNAL OF THE STEINHARDT FOUNDATION FOR JEWISH LIFE

WHAT IS THE VALUE OF ? contact FROM THE EDITOR

AUTUMN 2008/TISHREI 5769 VOLUME 11 NUMBER 1 Eli Valley WHAT IS THE VALUE Editor OF JEWISH LEADERSHIP? Erica Coleman Copy Editor Janet Mann n the Jewish community, the concept of leadership often Administration conjures thoughts of professional development, management Yakov Wisniewski Design Director training, or the relationship between lay leaders and

THE STEINHARDT FOUNDATION professionals. What is often lost is the larger question of FOR JEWISH LIFE I what constitutes genuine leadership, and what attributes the Jewish H. Steinhardt Chairman community needs in its leaders. Robert P. Aronson President What exactly is leadership? Why do Jewish movements, both Gedzelman Executive Vice President historically and in contemporary times, often rely on charismatic individuals as agents of change? Are individual leaders necessary to Rabbi Irving Greenberg Founding President propel movements into motion, and if so, what qualities of Jonathan J. Greenberg z”l Founding Director leadership are both effective and consistent with Jewish values? CONTACT is produced and How much is leadership defined solely by management skills, and distributed by The Steinhardt Foundation for Jewish Life, 6 East 39th Street, to what degree does it rely on the ability to articulate and embody a 10th floor, New York, NY 10016. All issues of Contact are available for download vision that will inspire the community? Finally, does leadership at www.steinhardtfoundation.org/journal.html come with negative aspects that are sometimes overlooked in the Individual subscriptions are free of charge and are provided as a service to the community. community’s search for guiding lights? What can we do to safeguard To subscribe, please send your name and mailing address to [email protected]. against the kinds of abuse that are frequently linked to leadership Phone: (212) 279-2288 Fax: (212) 279-1155 abilities? Email: [email protected] Website: www.steinhardtfoundation.org For media inquiries about The Steinhardt This issue of CONTACT explores leadership from a wide variety of Foundation for Jewish Life, please contact Richard Dukas at [email protected]. angles. Throughout, the goal is to identify the attributes that might Copyright © 2008 by help the community steer a course of cultural and communal The Steinhardt Foundation for Jewish Life. . From definitions of good and bad leadership to The Steinhardt Foundation for Jewish Life is analyses of how the community might recruit leaders from less dedicated to strengthening and transforming Ameri can Jewish Life to ensure a flourishing, represented groups, the articles here present a compelling portrait of sustainable community in a fully integrated free society. We seek to revitalize Jewish the needs, challenges and potentials of Jewish leadership today. identity through educational and cultural initiatives that are designed to reach out to all , with an emphasis on those who are on the margins of Jewish life, as well as to advocate for and support Hebrew and Jewish literacy among the general population. Eli Valley

2 CONTACT Only by investing significantly in Jewish life today will we On Leadership, be able to nurture the leaders Vision and Ideas of tomorrow. by MICHAEL H. STEINHARDT

n an earlier era of American Jewish those who are only interested in having that might galvanize our community and life, we knew who our leaders were. It their egos stroked and those who see a bring about a new wave of Jewish leader- I was possible to identify people such as problem and want to make a change. ship? There is no easy answer — the lack Louis Brandeis or Abba Hillel Silver as our What is true leadership? It involves of leadership has only exacerbated the visionaries — people who expressed our creativity, ingenuity and a willingness to problem of our lack of ideas. For now, our common aspirations, and who helped challenge the status quo in the interest of best hope is to continue finding new ways guide us into an uncertain future. progress towards a larger goal. For our of strengthening and edu- These days, is it possible to identify purposes, we can identify the larger goal as cating the next generation on the joys of even a single leader who commands such an end to the decline in Jewish interest, lit- Jewish living. We must reexamine our syn- influence? eracy and commitment, and the beginning agogues, which in the non-Orthodox One might point weakly to Federation of a renaissance in American Jewish life. world are mostly empty both physically executives, philanthropists, perhaps a rabbi Birthright is a good example. and spiritually. We must also revisit Jewish or two. But nobody comes close to the When it was established, community lead- education in the non-Orthodox world in stature of Jewish leaders in previous gener- ers in America and Israel were skeptical at America. It’s mostly a shonda, and, even ations. best. They refused to accept a radically dif- with a few promising experiments, so little I wonder why this might be. Partly it’s ferent way of inculcating identity. They felt has impacted it. due to the increasingly fractious nature of that trips to Israel were not a priority for Ultimately, we should insist on the Jewish community. Partly it’s a natural community investment, and that the impact accountability. How, for instance, can the reflection of and the of the trips would be negligible. Today, you leaders of the movements allow the cre- diminishing ties many Jews feel to commu- would be hard-pressed to find a negative ation of generation after generation of nity. It’s also a signifier of our success: assessment of the program. Birthright Israel undereducated, uninvolved Jews? Aren’t After the barriers to mainstream American worked because it involved unpopular risk- we the ? The commu- culture were knocked down, we no longer taking in the service of the concrete goal of nity should demand an ombudsman to shared an overarching domestic agenda to shoring up Jewish identity and connecting monitor the activities of those who run all rally around. As a result, our need for uni- young adults to Israel. Without the vision Jewish organizations. In my view, the fying leaders declined commensurately. of its early leaders and their willingness to record of achievement in the Jewish insti- And yet, one might argue that in an age buck the pessimists and nay-sayers, Birth- tutional world is appalling. But perhaps of attenuating connections and rampant right Israel would never have emerged from that is too strong an assessment, because assimilation, we need visionary leadership the pipe-dream phase. indeed there is no record — neither finan- more than ever. The difference is that for But leadership is not just a matter of cially nor, more important, substantively. today’s community, which lacks a clearly steadfast will. It is also a matter of vision. Self-congratulatory advertisements in - defined agenda, leadership is more difficult In the end, the dearth of genuine Jewish ish or friendly secular publications do not to identify and to nourish. It is at once leadership in America is connected to a count. We need to be assured that our con- more complicated and more nuanced than profound lack of vision. When we look stituents are truly represented in our insti- in past periods of American Jewish life. back at the eras of Louis Brandeis or Abba tutions. I believe too often they are not. To be sure, we aren’t lacking for self- Hillel Silver, it’s hard to miss the central Until we transform our organizations into appointed leaders. This is an era in which facet of their leadership: . Both vehicles of rigorous education and celebra- countless people claim to speak for the men were connected to an enterprise that tion, we will continue to flail about in our American Jewish community and for the represented a historic opportunity and that efforts to effect real, tangible change in the Jewish people in general. It seems that touched on the greatest aspirations of the community. every month, we hear of a new leadership Jewish people of their time. These days, it’s All of this requires leadership. One conference run by leaders, attended by difficult to identify a vision that is as com- hopes that new leaders will emerge — leaders and funded by leaders. Our prob- pelling as Zionism was in its early days. people whose boldness of vision is lem is a lack of genuine Jewish leadership. This is understandable, as the effort to matched by the ingenuity of their ideas. We need leaders who are not in it for the establish a Jewish state has been accom- Only by investing significantly in Jewish accolades, but who are willing to put in plished. And yet, without a revolutionary life today will we be able to nurture the the time and resources to effect visionary new idea that captures the spirit and imag- leaders of tomorrow. This alone is reason change. There’s a big difference between ination of the Jewish people, leadership for a rededication to Jewish philanthropy: will continue to be nothing more than an we must do all we can to create the condi- Michael H. Steinhardt is Chairman of the Steinhardt empty ceremonial position. tions for the emergence of new ideas, new Foundation for Jewish Life. Where, then, are the great new ideas leaders and a revivified future. ■

AUTUMN 2008 3 often hear complaints that there are Nazi past, concern arose regarding from working with my neighbors. It not enough young leaders in the increased anti-Jewish fervor. My father’s came from understanding the needs I Jewish world. These outcries are battle with the Swiss banks was chal- and concerns of the community in filled with a sense of urgency and fear lenged by those who believed that there which I established my home. It came for the future of the Jewish people. was no cause for legal redress against from doing what felt very natural, While a crisis of leadership would such powerful financial institutions. which is stepping up and helping out. truly be a cause for concern, Guided by his internal moral compass In inspiring a new generation, it is I believe that the solu- and personal family history, he perse- important to teach that anyone can tion for this per- vered even in the face of many who dis- become a leader. It doesn’t require ceived agreed with him. Based on my father’s superhuman strength; it simply requires example, my own work in the Jewish dedicated commitment and a willingness philanthropic world has been founded in to act on one’s beliefs. a deep belief that we can make this In our increasingly complicated world a better place. world, it is often difficult to know Accidental Long before I started exactly how to be an effective Jewish working with my leader. Certain elements of leadership, father, I however, remain essential regardless of Leadership advo- the era. People tend to follow those who cated for have a meaningful message and to by ADAM BRONFMAN an open and admire leaders who are willing to take welcoming Jewish a stand based on principle. Effective I BECAME A LEADER simply by community for all. My leaders are individuals who help others work started in Santa Bar- feel a sense of belonging to a greater accident when I stood up bara, CA and Park City, UT, whole and who empower the members where I chose to help with the work of their community to contribute to a to fight for what I of building and strengthening those Jew- greater good. ish communities based on glaring needs. I believe that expressions of concern believed. prob- In both places, there was a great yearn- about the future of Jewish leadership are, lem is ing for Jewish life. It either did not exist, in many ways, a fear of the unknown closer than we as was the case in Park City, or it was and a reluctance to disturb the status think. We have pow- inadequate for the needs of the commu- quo. I hope to send a message that erful models of leadership nity, as was the case in Santa Barbara. assuages that fear. The message is simply in our tradition to which we In Park City, our community has that as leaders, we must listen to the can turn to inspire a new generation done astonishing work. I expressed my people who look up to us and establish a of Jewish leadership. deep conviction that our area needed a personal connection with them. We True Jewish leadership is rarely, if spiritual leader, one who would fight for must acknowledge our changing demo- ever, defined as such except in hind- the same welcoming and open atmo- graphics and the changing realities fac- sight. Even ’ career was character- sphere in which I strongly believe. I vol- ing our people, and we must break down ized by conflict with those he led and by unteered my time, my opinion and my the barriers to inclusion and embrace challenges to his leadership. Like many money to advocate for our rabbi, and the intermarried and their children. leaders, Moses was at first reluctant and subsequently for the building of a syna- belongs to those who are unsure of himself. Today we look back gogue campus that welcomes all. There searching for it. We must align ourselves through the prism of time and see a were many doubters. Most did not with those who are invested in “big tent great leader, but it was not so clear dur- believe that our experiment would work. Judaism” and welcome all who choose to ing his life. Now, our building is complete, our com- enter that tent. In my lifetime, I have learned much munity welcomes all and we are thriv- By opening the doors, our people through the example of my father, Edgar ing. We frequently have over 100 people will grow with a newfound sense of Bronfman. As a leader, he chose to take attending Friday night services, we cele- self-respect and respect for others. If we on challenges due to his belief that one brate a Bar or Bat almost every can accomplish this, our ideas will must leave the world a better place than week, and our other programs are become stronger, and our people will one finds it. Hindsight tells us that my repeatedly over-subscribed. attain a greater sense of belonging and father was right in each instance, but it I became a leader simply by accident meaning. Young people will be willing to was not so clear during the battles he when I stood up to fight for what I stand up for a Judaism they believe in waged. When fighting for the freedom of believed. Like many of the people in and will feel inspired to become leaders the Jews in the Soviet Union, there was these communities, I am intermarried within their community. By addressing fear that conditions there would worsen. and yearn for meaning in my life. Like our challenges directly, the notion that In his work exposing Kurt Waldheim’s them, I want to belong to a group and we are facing a crisis of leadership will to transmit a rich tradition to my chil- disappear and, almost by accident, we Adam Bronfman is Managing Director of The Sam- dren. Taking leadership was not some- will become a people of innovators and uel Bronfman Foundation. thing I sought or anticipated. It came leaders. ■

4 CONTACT ON CHARISMA AND JEWISH LEADERSHIP

by RABBI JILL JACOBS

hat makes a great Jewish leader? Two very dif- ferent examples may give us some clues. W In the 3rd Century CE, Rabbi Yochanan bar Nafcha was said to be so beautiful that he literally shone. In one Talmudic story, Rabbi Yochanan boasted to his fel- low about his effect on women: Rabbi Yochanan would go and sit at the gates of the women’s bathhouse. He said, “when the daughters of come out from their immersion, it is a mitz- vah for them to encounter me, so that they will have sons as beautiful as me, and as learned in as me.” The rabbis said to him, “Are you not afraid of the eye?” He responded, “I am from the seed of Joseph, and the evil eye has no power over me.” (Bava Metziah 84a) Rabbi Yochanan exemplified the charismatic leader who capitalized on his seductive appeal to propagate his own teachings. In this case, Rabbi Yochanan used his pos- sibly supernatural powers to produce a generation of beautiful and brilliant children to follow in his footsteps. He judged himself a successful leader because he raised the next generation to be just like him. In the 2nd Century CE, an earlier Talmudic leader, Rabbi Elazar ben Azariah, took a different approach. When Rabbi Elazar ben Azariah replaced Rabban Gamliel as head of the beit (study house), he suspended Rabban Gamliel’s rules restricting access to the beit midrash to only the most elite students. As his first act of leadership, Rabbi Elazar ben Azariah removed the door- keeper who would keep out students who did not meet Rabban Gamliel’s scholarly standards. Between 400 and 700 benches were added to the beit midrash to accommo- date the waves of new students who seized the opportu- nity to study. Rabbi Elazar ben Azariah’s unexpected decision paid off: On the day that the beit midrash was opened to the masses, the says, the most difficult legal problems were solved. The Talmud suggests that had he chosen to do so, Rabbi Elazar ben Azariah could have led by his charisma alone. He is described as a prodigy who, at eighteen, was

Rabbi Jill Jacobs is the Rabbi-in-Residence of the Jewish Funds for Justice.

AUTUMN 2008 5 already sufficiently wise and wealthy Hasidim taught us new ways of envi- do-it-yourself Judaism has reduced to step into a position of leadership. sioning God and of living passionate reliance on religious leaders. God is said to have performed miracles Jewish lives. Early leaders of the Zion- In general, these new models fol- for him, including turning his hair ist and labor movements used fiery low Rabbi Elazar ben Azariah’s exam- grey on the occasion of his appoint- speeches and the force of personality ple: the role of leadership is to ment to leadership. to change the course of . cultivate the leadership abilities of The difference between Rabbi At times, though, reliance on char- other members of the community. Jew- Yochanan and Rabbi Elazar ben ismatic leaders has led to tragedy or ish organizations as well as rabbis have Azariah is that Rabbi Yochanan used heartbreak. Most infamously, in the heard this call. Jewish Funds for Jus- his power to garner more attention to 17th Century, Shabbatai Zvi persuaded tice offers classes at most of the major himself and to create leaders who entire communities of Jews that he was rabbinical seminaries in which stu- dents learn a of leadership that prioritizes listening to community THE VERY qualities that instill members, developing leadership from such a leader with power can within the ranks, and mobilizing this new leadership to take actions in areas easily be used for negative of communal concern. Jewish Funds for Justice’s Selah Leadership Program effect. Those leaders blessed helps those working both within the with charisma have the Jewish community and in the general social justice community to cultivate a responsibility to maintain leadership style based on emotional appropriate boundaries. intelligence rather than charisma. The Wexner Heritage program is designed to help lay people learn more about were just like him, whereas Rabbi the . More recently, a few heav- Judaism and to expand their leader- Elazar ben Azariah used his power ily publicized cases of rabbinic sexual ship skills. Mechon Hadar helps inde- to open leadership to the masses. scandals have reminded us that even pendent communities to take The Rabbi Yochanan story leaves us the most trusted leaders are fallible. charge of their own religious experi- thinking about the radiance of a As many Jews have become disillu- ences. These new models are already gifted leader; the other story leaves sioned with charismatic leadership, producing leaders who see the cultiva- us thinking about the power of the more egalitarian models have emerged. tion of other leaders as a major part of entire community. Feminism has challenged the “man on their communal responsibilities. For most of Jewish history, the the bima” style of rabbinic leadership, Charisma can be an invaluable model of the charismatic leader pre- and many women rabbis have worked leadership tool. A charismatic leader vailed. Despite Rabbi Elazar’s efforts, to create a new model of rabbinic can persuade a community to take the Talmudic rabbis generally opened authority. Both male and female rabbis risks, to explore new ideas or to try leadership only to a select few, consid- are currently experimenting with more out new modes of practice. But the ering the masses untrustworthy in facilitative modes of leadership. Some very qualities that instill such a leader many matters of religious practice. rabbis replace with Torah dis- with power can easily be used for neg- Much later, the mystical tradition pro- cussions, train lay leaders to lead wor- ative effect. Those leaders blessed with duced charismatic leaders such as the ship, or facilitate conversations among charisma have the responsibility to 16th Century’s Luria, who created congregants about issues ranging from maintain appropriate boundaries. The a tight, elite circle around him. Not sur- social justice to prayer practices. The community, in turn, has a responsibil- prisingly, members of this circle com- Reconstructionist Movement has made ity to foster a culture that does not peted for proximity to their leader. community participation its hallmark. revolve only around the personality of Hasidic communities, which form The emergence of independent minya- its leader, but that can collectively cul- around a Tzaddik, or , directly nim (prayer communities) has also tivate the next generation to become follow in the path of these mystical cir- opened religious leadership to many leaders when the time is right. cles. The most charismatic leaders are without formal backgrounds. The rise When we as Jews choose our often believed to have magical powers, of congregation-based community leaders, we might challenge ourselves and stories abound about their abilities organizing, a means of social justice to seek out individuals like Rabbi to heal, to communicate with animals work that begins with conversations Elazar ben Azariah. Such people may and to have special access to God. among a broad swath of congregational or may not exhibit charisma, but they To be sure, charismatic leaders membership, has broadened the pool inspire and guide members of the have transformed Jewish life and the of community leaders. And across the community to become leaders in their Jewish community. Luria and the early board, the interest of young people in own right. ■

6 CONTACT On JEWISH Leadership by ROBERT P. ARONSON

fter more than thirty years organizational setting. People around Israel, and yet one of his proudest in Jewish service, I can now them may call them leaders, but in the accomplishments was inviting the A report the three expressions end they take their marbles and go home. Orthodox day-school world into the I dread most: I have also been fortunate in my life then-resistant secular world of the to be mentored by true Jewish leaders Federation. He believed above all in 1. “I want to give you a heads-up.” This who shaped my understanding of people Jewish unity. means “I want to give you some who lead by example. really bad news.” I would rather hear 3. “When you lead your troops into There are many great books about bad news than have to prepare for it. battle, look back and make sure leadership, none of which I have read. I It’s sort of like that old Jewish joke: they’re following you.” learned on the and in the trenches. “Start worrying, details to follow.” This was a favorite expression of To define true Jewish leadership I turn to Max’s. It sums up a crucial notion of 2. “Low-hanging fruit.” I suppose this my long relationships with two of the leadership. Value the opinions of is a Biblical expression meaning greats — Marty Stein of Milwaukee z’l others and make sure they are part of “That which is easiest to accom- and Max Fisher of Detroit z’l. the decision-making process. To put plish.” My view is that there are no Their leadership styles were very dif- it simply, motivate and inspire others “low-hanging fruit” in Jewish life, ferent: Marty didn’t mind making waves before getting too far in front of although maybe there were in Bibli- to create change, and Max always pre- them. cal times. ferred to remain behind the scenes. But between them, I learned fundamental, 4. “True power means never using it.” 3. “Jewish Leadership.” This is the eternal principles which I believe define This was Max’s and Marty’s view of worst of all, because everyone is a great Jewish leadership. the world. It means that real leader- self-anointed Jewish leader. In the Among these principles are the fol- ship lies in empowering others to Federation world, that’s how we refer lowing: become involved. A real Jewish leader to all volunteers — as leaders. We does not issue ultimatums and does have young leadership groups, lay 1. People lead by exhibiting moral and not threaten to exploit his/her influ- leaders, national leaders, mega-lead- ethical values in their behavior and ence in decision making. Max, for ers and everything in between. It is interactions with others. instance, remained skeptical about the most over-used word I know. A common theme in leadership is the merger of his beloved United Jew- Jehuda Reinharz, President of Bran- setting a personal example. In Jewish ish Appeal with the Council of Jewish deis University, is fond of saying that life there are no secrets. We often Federations to create a single national any applicant who describes him/her- operate in a world of rumor, innu- organization. He went along with it self as a “follower” will be immedi- endo and back stabbing. It is easy to because he felt that this was the con- ately accepted for admission. give in to these temptations. True sensus of opinion. He knew that if he leaders do not. Throughout their The irony is that while we use the personally spoke out against the lives, both Marty and Max faced term “Jewish Leader” indiscriminately, merger, he would become “the issue.” tough personal challenges, but they there is a broadly-held view that in Above all, he resisted that. also valued and understood the we have few if any real example they set for others. They Ultimately, a genuine Jewish leader is Jewish leaders who are making a genu- made their decisions in full aware- hard to find. I have been fortunate to ine impact on Jewish life. ness of their status as role models in witness the real thing, and hopefully I I have worked with many generous, the community. have taught this model to others. Are well-intentioned people over the years. real leaders born or taught? I believe They are dedicated to their volunteer 2. Leaders have a passion for the entire it is a little of both. The crucible of roles and anxious to please others. But Jewish People and Judaic knowledge, Jewish leadership has elevated some, these qualities alone do not define lead- which drives their behavior and deci- as was the case with Marty and Max, ership. I have also worked with those sion making. and it has degraded others. We need who are consumed with the “I” complex. Marty Stein was a deeply religious personal examples in the hard work of It is all about them. This kind of volun- man whose beliefs led him to a life- building Jewish community in North teer, taken with ego and the need for time of service both to Jewish and to America. My hope is that we will set the power, does not last long in a Jewish general communities. He did not bar even higher, and through our efforts judge his fellow Jews, regardless of train a new generation of young Jews affiliation. who will set a new standard of Jewish Robert P. Aronson is President of The Steinhardt Max’s religion was a belief in Jew- leadership. ■ Foundation for Jewish Life. ish Peoplehood and the State of

AUTUMN 2008 7 Leadership Attributes that MATTER by RABBI ELKIN

Google search on “Leadership” nates our understanding of leadership. IT IS SIGNIFICANT that reveals 188 million entries. We It is not about , station or office, A are inundated with books and but about practice and behavior. What both a general empirical articles on the topic. To be sure, lead- do leaders actually do? How is a leader ership is an essential component for supposed to behave? study as well as a Jewish the advancement of any human In John H. Zenger’s and Joseph endeavor, and the Jewish communal Folkman’s The Extraordinary Leader world is no exception. But how can we (New York, 2002), the authors report text-based study agree distill from this overabundance of on 25,000 leaders who were evaluated materials the most valuable insights for by over 200,000 observing employees. on the central role of our Jewish organizational needs? The researchers define four key com- One of my most influential teach- ponents of the “leadership tent”: Lead- character; they even define ers, Dwayne Huebner, then of Colum- ers focus on results; they have personal bia Teachers College, taught me that capability; they lead organizational delving into my own tradition is often change; and they have strong interper- character quite similarly. more likely to yield authentic, power- sonal skills. But a fifth trait proves to ful and relevant insights than embrac- be the central pole of the tent that ing the latest notion of leadership. In holds up the entire structure. That that spirit, I look to the Hebrew word component is character. for leader — manhig, which shares the The authors define character as same root as , meaning custom including such behaviors as being or practice. This shared root illumi- tenacious, keeping commitments, treating everyone equally, never being Rabbi Joshua Elkin is Executive Director of the Part- arrogant, addressing all with dignity nership for Excellence in . and being approachable by anyone.

8 CONTACT Does this research resonate at all leaders maintain and enhance their on previously established goals) for with Jewish perspectives? What does integrity and credibility. They help both the Board and for the top profes- our tradition say about leadership and keep their institutions above reproach sional, the addition of a joint, reflec- character? In From Sanctuary to Board- in an era in which so many have come tive examination of progress on the six room: A Jewish Approach to Leadership under fire. traits associated with character could (Lanham, MD, 2006), Hal Lewis also prove to be highly constructive and focuses on character as a fundamental 2. Character and its associated behaviors healthy for any organization. Instead component of leadership. In addition are the province of all. A focus on char- of bickering over who made a particu- to the crucial trait of competence, acter and its defining components does lar mistake in the implementation of a Lewis articulates a set of behaviors not limit the leadership message only to new program, volunteers and profes- based on Jewish texts that comprise those who hold particular positions or sionals alike could jointly review a what we know as character. Lewis cites . The messages from both Zenger/ year’s progress on tenacity to goals, six behaviors, rooted in Jewish texts, Folkman and from Lewis are applicable service to constituents and fairness. that are fundamental components of to a wide range of volunteer and profes- Such conversation could strengthen character and that effective leaders sional leaders across the spectrum of the volunteer-professional bond and must cultivate and master. They are Jewish communal organizations. Every- possibly help to alleviate the tension piety, tenacity, , service to one, by his/her actions and behaviors, and the strain which often lead to followers, humility, and consistency either enhances or detracts from the blowups and unexpected leadership and fairness. It should be noted that character quotients of the organization. transitions on the professional and/or Lewis’s reference to piety can be mis- Though Lewis’s six components are by volunteer side of the partnership. Such leading in that it suggests overtly reli- no means a substitute for the traditional sudden transitions sap energy from an gious behavior. He defines it, however, importance of goal setting and work organization and slow momentum as “the need to stand for something plans, the shared responsibilities repre- toward the achievement of agreed- greater than yourself or your organiza- sent a powerful opportunity to distrib- upon goals. tion,” and he describes pious leaders ute effective leadership widely. The as “committed to building a communal notion of distributed or shared leader- 4. The search for and induction of new system in which human power is cir- ship is gaining recognition in educa- leaders must incorporate character. cumscribed and shared.” tional and business settings alike. The search for volunteer and profes- Overall, these are a challenging Distributing tasks is one surface dimen- sional leaders is one of the most time- array of traits, made all the more sion of shared leadership; however, consuming and difficult tasks that any daunting by the requirements that one embracing together a set of traits asso- Jewish or general non-profit must take must combine them with competence. ciated with character may potentially on. The dearth of leaders is a story However, Lewis offers the optimistic contribute to the forging of a special unto itself. However, the priority given view that the behaviors can be learned shared foundation upon which the to character and its accompanying and strengthened. He thereby debunks more task-oriented work can proceed. traits provides new areas to focus on the notion that leaders are simply born and to inquire about as candidates for that way. We must redouble our efforts 3. Professional and volunteer leadership leadership positions are sought out, to ensure that these leadership behav- must be a team. Anyone familiar with interviewed and potentially hired. iors flourish within every Jewish insti- Jewish communal life — or even with These components of character can tution. general non-profit management — has also prove to be valuable additions to It is significant that both a general stories about the tensions that all too the set of annual goals for any Jewish empirical study as well as a Jewish often exist between an organization’s organizational leadership, both as new text-based study agree on the central board chair (or Board) and its profes- leaders are brought on as well as for role of character; they even define sional leader. The reasons for this pain- more established leaders. character quite similarly. This substan- ful reality are many: lack of role clarity; Imagine a Jewish communal ecol- tial consensus on the primacy of char- changes in senior leadership, stresses ogy filled with leaders who model acter affords us the opportunity to on the organization with a proclivity to these various components of character. draw insights into Jewish communal distribute blame; and failure to create a Not only would the work of leadership leadership through different lenses. culture of ongoing and routine reflec- be accomplished, but volunteers and tion and evaluation. We find too much professionals alike would serve as role 1. Ethics are foundational. A focus on reactivity to the immediate challenge of models to their followers and to each character helps to keep the ethical the day. How can a focus on character other. They would thereby expand the dimension of leadership in the fore- be helpful? presence of character in the act of ground. By adhering to and practicing Beyond recommending a routine leadership, and in the Jewish commu- behaviors associated with character, annual review of performance (based nity as a whole. ■

AUTUMN 2008 9 concern for the student’s entire being — including personal and scholastic identities FOCUSING ON THE — rather than a limited focus solely on the student’s Jewish activity and engagement. We can identify this model of leadership PINTELE YID in the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of blessed by RABBI HERSHEY NOVACK and RABBI DOV WAGNER memory. It is outside the scope of this article to analyze this theme in the Rebbe’s s campus rabbis serving American Similarly, when Moses prepares to seek teachings, and we would be accused of universities, we both lead constitu- a successor, he asks “the G-d of spirits of hagiography. To share one person’s A encies not prone to following. all flesh” to appoint one (Num. 27:16). The experience, though: Today’s young people and academics are classical commentator explains the A second-year university student from often alienated from institutional leader- unusual reference to “G-d of the spirits” England related his impressions after he ship. They’re confident and they feel as follows: “Master of the Universe. Before visited with the Rebbe during the 1960s. empowered to celebrate their individuality. You is revealed and known the mind and “[The Rebbe’s] leadership — rare almost to We are regularly confronted with a conun- spirit of each individual, and no two are the point of uniqueness in the present day drum: how to effectively lead a diverse alike. Appoint for them a leader who will — consists in self-effacement. Its power is group of individuals, each with his or her tolerate each person according to their precisely what it effaces itself towards — own weltanschauung, while retaining a individual character.” Leadership, the sense of the irreplace-ability of each firm commitment to our own values. according to this rendering, does not mean and every Jew.” The student, Sir Jonathan Leadership can be defined as “the merely to seek out those who agree. On Sacks, later became of the ability to people to follow voluntarily.” the contrary, its defining quality is the United Kingdom. In another article, Rabbi Is there a model of leadership that allows ability to include others who disagree as Sacks put it this way: “[P]eople had people to be engaged participants without part of the community. profoundly misunderstood him. They compelling them to automatically agree No doubt Moses had an ideal goal in thought that the Rebbe was interested in with their leaders? mind for the Jewish people. How then creating followers. He wasn’t. He was A model of Jewish leadership can be could Moses — and for that matter Jewish interested in creating leaders. That was his found in the life of Moses. Moses led a leaders today — effectively connect with greatness. He believed in people more than people almost eternally conflicted. They and lead people of all stripes, even those they believed in themselves.” complained about water, they complained who don’t accept the ideals of the leader? Rabbi Sacks saw the Rebbe as looking about bread, they complained about meat. The answer may be understood from the at the innate possibility and reality of every They complained about his efforts to take teachings of Rabbi person. From this perspective, leadership them out of Egypt, and they complained (1745-1812). is no longer defined as creating followers; about the land towards which he was In his foundational work of leadership is about revealing the latent leading them. They complained about Chasidic philosophy, the (chap. 32), potential within. Moses’ personal life — the Talmud relates Rabbi Zalman posits that true Ahavat Yisrael This encapsulates our vision on that whenever he dealt with the Temple’s (care and concern for a fellow) can best be campus as Chabad Lubavitch rabbis: we finances, Moses would wear clothing achieved by relating to the internal qualities believe it is crucial to recognize that we bearing neither pockets nor cuffs, to avoid that each person shares — their “Pintele are all cut from the same fabric and what suspicion of pilfering (which incidentally Yid,” or “Jewish spark.” When looking at binds us together is more important and is a lesson for public leaders). other people through the prism of the eternal than that which divides us. And, Yet Moses remained dedicated to each physical — body or mind — it is impossible equally important, we don’t see our member of his flock. Moses proclaimed the to perfectly care for the other as oneself. leadership as changing our students into people of Israel — all the people — to be Our physical bodies are different and in a something they are not. Rather, we view “the people I am among” (Num. 11:21). sense contradictory. Only in terms of the our role as both teaching, and yes, learning Biblical commentaries interpret this as an — the Neshama — is there a shared from our students, while providing them endearment; Moses considered each reality that unites every person and which with tools — material, intellectual and member of his community as critical. This transcends differing mindsets and ideals. spiritual — to develop into literate and includes such rebels as , Dasan and By focusing on our shared common- participatory Jews. This allows for each Aviram, and so many others who would ality, Moses — and each of us — can person to experience their own journey: challenge Moses at every turn. We learn recognize that every individual is vitally one guided by the faith and traditions of that a critical measure of a Jewish leader is important whether one chooses to agree our heritage, yet colored by their her/his ability to value each individual as with one’s leader or not. This model allows individual natures. integral to the complete whole of Klal us to recognize the goodness represented We find it possible to lead a diverse Yisrael despite their differences with — by people of all mindsets and approaches. group of individuals without compromis- or even challenges to — the leader. From our own perspectives as campus ing our own values because we choose to rabbis, two other practical results emerge focus on the Pintele Yid. This mindset Rabbis Hershey Novack and Dov Wagner, respec- from this approach. First, it changes the allows for the leadership balance we seek, tively, are founding directors and cam- nature of the relationship between campus a balance that so many of our young pus rabbis at Washington University in St. Louis and rabbi and student, creating a mutually friends respond to: a clear moral and spiri- the University of Southern California in Los Angeles. beneficial interaction rather than a tual voice, coupled with an environment They can be reached at [email protected] or cha- ■ [email protected]. hierarchical one. Second, it allows for true and attitude that is truly welcoming. 10 CONTACT GEN AND LEADERSHIP by RHODA A. WEISMAN and SARA MYERS ALLEN

re you free to 2. They Are Individual Achievers, and ture in which people continually share talk? I want Good Team Players: Where Boomers are their knowledge. We should work to cre- ‘‘A your advice often hierarchical, members of Gen Y ate possibilities for reciprocal mentoring on a new leadership proj- value partnership. They grew up playing that allows experienced leaders to hand ect. I’m ready for somethingY huge.” team sports, in diverse neighborhoods, down their enormous knowledge and and they feed off the energy and power empowers NextGen to teach seasoned “I’m tired of working without a purpose. of collaboration. Their confidence leaders at the same time. Gen Y thrives I’m thinking about changing careers and empowers them to demand a seat at the with individual, one-to-one mentors and working in the Jewish community.” table, on equal footing with seasoned coaches who look at their leadership as “I’ve only been out of school for a few leaders. Without decision-making power one aspect of their holistic selves. In years, but this Exec job came up and I in our Jewish community, they will lose turn, they see that they are a link in the really want to go for it. Do you think I interest. chain, and they will turn around and have a chance?” teach those who come after them. 3. Their Turn is Now: The young adults of NextGen Jews nationwide are knock- Gen Y are impatient with process and 3. Let Them Take Risks: NextGenners are ing down our doors to take on leadership don’t want to “wait their turn” or “pay comfortable with risk-taking and know positions. Yes, it’s a miracle. Yes, it dues.” Instead, they believe that they that even through failure, they can learn. couldn’t have come at a more critical bring invaluable skills and abilities, and We should help them take ownership of time. With decreasing numbers and aging are impatient with the bureaucracy they their ideas by giving them real power leadership in the organized Jewish com- see in the organized Jewish world. (both decision-making and financial). munity, now is the time for the next gen- They won’t be shut out — decades of eration of leaders to step up — and for 4. They Seek Wisdom From Others: Our talk shows and reality TV make them our community to make room for them. rabbinic tradition asks “Who is wise? believe that everyone has a voice. Those who learn from others.” Over The Evolution of Leadership — 3,000 years later, this still holds true — 4. Never Stop Growing: Gen Y wants to “L’dor Vador” especially with members of Gen Y, who keep growing — in skills, knowledge, Every generation’s leadership approach is embrace mentors as sources of wisdom responsibility and spirituality. They need shaped by societal and cultural influ- and connections. Their open nature safe spaces where they can test out new ences. Boomers came of age in an era means that they see the value of acquir- ideas, and a self-reflective environment that valued process, stability and “paying ing knowledge from everyone they meet, where they can review their mistakes one’s dues.” By contrast, Gen Y grew up and they succeed at assembling diverse and successes. Our world looks com- with the rapid pace of technology, which “personal boards” of advisors. pletely different to them, and we need to made the impossible possible. Their par- provide creative room so NextGenners ents’ involvement and praise sparked in Bridging our Community’s can be entrepreneurial or intra-preneur- them an entrepreneurial spirit and a Leadership Divide ial in building a new world. Organiza- sense of unrelenting optimism and hope- By understanding Gen Y’s leadership tions that don’t allow this will not attract fulness. approach, we can create a fast-paced and or keep this new talent. meaningful environment in which it will How is This Generation of thrive. The community should therefore Together We Will Leaders Different? work to: Reimagine Jewish Life 1. They Seek Jewish Meaning: NextGen Gen Y’s optimism drives it to improve leaders are searching for passion, mean- 1. Infuse Jewish Values: By sharing the Jewish life through its courage to think in ing and purpose. They want everything Jewish values and principles upon which endless possibilities — and to act upon in all that they do. This generation our organizations were built, we will them. This population has the entire believes that Happiness (much like their help members of Gen Y see the connec- world at its fingertips — the whole Earth, first trip to Israel) is a birthright. They tion between their leadership and a the endless possibilities of space and the strive to integrate deeper Jewish mean- deeper meaning. By tying our communi- virtual reality of cyberspace. ing in their careers and volunteer work. ty’s needs back to our Jewish tradition, And yet, these young adults are deeply They are careful to balance their leader- we will create a culture of education and connected to the 3,000-year-old history of ship with meaningful personal lives. inspiration. the Jewish people, a people who have thrived on change and creativity. This is Rhoda A. Weisman is Founding Executive Director 2. Flatten the Hierarchy: only the beginning. There are worlds of of the Professional Leaders Project (PLP). Sara Gen Y believes Myers Allen is PLP’s NextGen Director of Organiza- that everyone can offer something of possibilities before us. Let’s work together tional Development. value. Leaders must foster a Jewish cul- to reimagine Jewish life. ■

AUTUMN 2008 11 Moral Character and Dilemmas in Leadership BY RABBI ELLIOT N. DORFF

oral Character dus 18:21). Later, when Moses articu- fear [of God and of sin], hatred of Leadership demands personal lates this to the People of Israel as his money, of the truth, love of one’s Mtraits that leaders call upon in instruction for generations to come, he fellow humans, and possessors of a good the many roles they play, especially in creates his own list: reputation” ( [=M.T.], crisis situations and in contexts that Laws of Courts [] 2:7). In Pick from each of your tribes men demand moral judgment. Moreover, addition, judges of appellate courts need who are wise, discerning, and expe- such traits are often the reason why to be “wise and discerning, excelling in rienced, and I will appoint them as people are willing to follow their leader. the wisdom of the Torah and in their your heads... I further charged your The Torah spells this out early on. knowledge of it, knowing something magistrates as follows: “Hear out When Jethro convinces Moses to about other sources of wisdom, such as your fellow men, and decide justly appoint judges so that he need not medicine, mathematics, astronomy, and between any man and a fellow Isra- judge every case, Jethro says: “You shall sorcery so that they can judge cases elite or a stranger. You shall not be seek out from among all the people regarding them.” (M.T. Laws of Courts partial in judgment: hear out high capable men who fear God, trustworthy 2:1) In addition, an appellate judge has and low alike. Fear no man, for men who spurn ill-gotten gain” (Exo- to be a parent “so that he will be merci- judgment is God’s...” (Deuteronomy ful” (M.T. Laws of Courts 2:3), on the 1:13, 16-17). Rabbi Elliot N. Dorff, Ph.D., is Rector and Distin- grounds that only those who have had guished Professor of Philosophy at the American Jew- The Rabbis of the Talmud expanded children of their own can recognize the ish University in Los Angeles; Chair of the on these lists. As summa- value of the lives of the litigants and, in Conservative Movement’s Committee on Jewish Law rized, judges of any court must have and Standards; and a past President of Jewish Family criminal cases, the lives the defendants Service of Los Angeles. seven characteristics: “wisdom, humility, are accused of harming.

12 CONTACT That is the ideal. However, when we Los Angeles and as a rabbi advising Furthermore, money accepted in all look at the ’s record of actual lead- institutions as to what to do in morally innocence need not be returned, but ers, the stories describe people who are sticky circumstances. (I discuss this and once a person is convicted, Jewish insti- anything but ideal. Instead, the Bible, to other moral dilemmas more extensively tutions may not accept further money its credit, portrays leaders with many in “Nonprofits and Morals: Jewish Per- from “a known thief” (M.T. Laws of faults. King David, who expanded the spectives and Methods for Resolving Theft 2:3). However, if the money is borders of Israel to their largest domain Some Commonly Occurring Moral from a family endowment, and if the and who, according to tradition, created Issues,” in David H. Smith, ed., Good percentage of the capital contributed by some of our , also arranged to Intentions: Moral Obstacles and Opportu- the felon is less than half, institutions have Batsheva’s husband killed in battle nities, Bloomington, IN, 2005). may accept money from the endow- so that he could marry her (2 Non-profit institutions such as syna- ment. Whether they should — and 11-12). Even Moses, whom the Rabbis gogues, schools, camps, Jewish Family whether they should publicize the later deemed “our teacher” (rabbenu), Services and Jewish Federations depend name of the family by naming a build- hit a rock to bring forth water, rather heavily on contributions to do their ing or a school after it — is a practical than speaking to it as instructed by good work. What happens, though, decision that the institution has to God. Thus, he transferred credit for the when major donors have come under make, weighing whether taking the water from God to himself. For that act indictment? What if they have been money is worth possibly alienating he did not merit entering the Promised convicted? Must the institution return future donors and compromising the Land (Numbers 20:1-13; Deuteronomy the money donated by such people? institution’s name. If the money is being 5:23-28). The Bible thus tells us that Should their names be removed from donated by the felon specifically as an while we should definitely seek people the facilities funded by their donations? act of teshuvah, however, the institution of moral integrity for our leaders, it is May the institution take additional may actually have a duty to accept it. unrealistic to expect moral perfection. money from them? What if the money This is but one example of the many Rather, we should seek people whose is not theirs alone but is part of a family moral dilemmas that leaders are called moral strengths are particularly relevant endowment? What if a person has paid upon to resolve. To do this well, those to the leadership positions in question whatever fines the courts have imposed training to be leaders need to hone the and whose weaknesses are not likely to and even served time in prison and now character traits delineated by our tradi- affect their performance in those roles. wants to donate money as part of his or tion and described above. They must (I discuss the traits of leadership more her atonement (teshuvah, literally, also sharpen their skills in analyzing extensively in “Jewish Models of Lead- “return” to the good graces of God and the various parts of a dilemma and in ership,” in Richard J. Mouw and Eric O. the Jewish community)? imagining and evaluating various ways Jacobsen, eds., Traditions in Leadership: Jewish law, as you might imagine, to respond to it. In doing so, no person How Faith Traditions Shape the Way We prizes donations to Jewish education should see him/herself as the repository Lead, Pasadena, CA, 2006). and to social service agencies, but the of all wisdom; rather, leaders need to Torah bans accepting “the fee of a consult our tradition for the rich wis- Moral Dilemmas in whore or the pay of a dog [a male pros- dom it brings to moral matters as well Leadership: The Example titute]” for the Temple (Deuteronomy as the other people involved in the wel- of the Tainted Gift 23:19), and the Rabbis establish the fare of the organization. When Moses Often the issues in leadership are not principle that “a sinner should not be faced a question he could not answer, obvious ones — avoiding bribery, mis- rewarded” for his sin either monetarily he could and did ask God directly; we using power, embezzling money, etc. — or through public honors (B. Ketubbot cannot do that. Unlike Moses, though, but rather the ability to determine the 11a, 36b, 39b, etc.). On the other hand, we are able to call upon a long tradition best course when it is not clear. That is Jewish law is equally insistent that we of smart, experienced, and well-mean- why a critical leadership trait that not embarrass people in public, espe- ing Jews who grappled with interpret- appears in the Torah and in all succeed- cially innocent members of the felon’s ing our sacred texts and the realities of ing Jewish lists of leadership qualities is family, and it believes strongly in the the situations they confronted to deter- the ability to be discerning. One must power of teshuvah. So, for example, mine how God would have had us know not only what is right and wrong although many American states require respond to such problems in the past. in general; one must also be able to former convicts to register as such in We have each other to consult as well, determine the right course — both job applications and ban them from for, as the Rabbis said, “If the Children practically and morally — when, as is voting, Jewish law maintains that it is of Israel are not , they are the often the case, there are competing val- actually a sin to mention the former descendants of prophets” (B. Pesahim ues at stake. I have actually encoun- person’s crime unless it is required for 66a). May our leadership be informed tered an example of this in my roles as some practical purpose (, Bava and enhanced by these morally sensi- President of Jewish Family Service of Metzia 4:10 and the Talmud thereon). tive sources. ■

AUTUMN 2008 13 Where Have All the MEN Gone? by HONIG FRIEDMAN

n the aftermath of a Hadassah-Brandeis Institute study showing that women out- I number men in the more liberal streams of Judaism, some folks have been concerned that Judaism is becoming (shudder) feminized. But the problem isn’t that men are leaving the community; rather, it’s that men are leav- ing the community when women become more powerful. And this only touches on the more fundamental problem: even though there are more women than men actively par- ticipating in Jewish life, and more women than men working in Jewish organizations, it is still men who are dominating the highest ranks of Jewish leadership and running the majority of those organizations. It’s not that Jewish women haven’t shown themselves to be willing and capable leaders. On the contrary, women are doing superb work in the Jewish community: Ruth Messinger has turned the American Jewish World Service from an “upstart” organization into “a major player,” according to the For- ward; Elise Bernhardt has overhauled the National Foundation for ; Lynn Schusterman has led the way for women in Jewish philanthropy and is spear- heading new causes for the Jewish commu- nity; and Rabbis Melissa Weintraub and

Rebecca Honig Friedman is Senior Writer for the Jewess blog (http://jewess.canonist.com), where she covers Jewish women’s issues, and is a regular contributor to the blog, where she writes “The Jewish Beat.” She is also Manager of Original Programming and New Media for The Jewish Channel.

1414 CONTACT Margulies founded Encounter to men. (Bernhardt’s and Messinger’s orga- gender equity in Jewish organizations. foster interaction and understanding nizations, mentioned earlier, are not Shifra Bronznick, AWP’s founder and between Jewish leaders and Palestinians. members of the Conference.) It’s not sur- president, says she has seen a marked These are just a few of the women who prising, then, that Walker was only the improvement since her organization have been taking the Jewish community second female chairperson in the Con- started bringing up the issue of gender in new and exciting directions and prov- ference’s 52-year history (the first, Sho- equity just a few years ago. Some of the ing to any lingering nay-sayers that shana S. Cardin, another former bigger organizations, like the UJC, are women are just as capable as men of Hadassah president, served from 1990 to beginning to recognize the issue of gen- leading effectively. 1992). Nor is it surprising that the Con- der equality and are taking steps to fos- Hadassah, the Women’s Zionist Orga- ference’s true CEO position, that of Pres- ter it, as are many newer and smaller nization, has been proving this for nearly ident, has always been filled by a man. organizations. And there are signs that a century. But it also provides a good When Walker passed away, she took the next generation of Jewish leaders example of the way in which women with her a significant piece of women’s will look more representative of the Jew- often have a harder time proving them- selves as effective leaders. Hadassah is one of the oldest and largest Jewish orga- nizations, as well as the largest volunteer WE NEED TO FIGURE OUT how to lead together, men organization and the largest women’s and women, as equals in status and number, so that no one organization in America. In addition to promoting Zionism, it has created and feels dominated or threatened. Fear of the “feminization” maintained Israel’s medical infrastructure — Hadassah’s hospitals received the of Judaism should not be a motivating factor in Jewish life. Nobel Peace Prize and are responsible for groundbreaking medical research — and it is active in a variety of domestic overall contribution to the Conference. ish people. Not to put too much cre- policy issues, including women’s rights, The lack of women’s leadership is also dence in definitive lists, but The New environmental conservation, stem cell a problem facing the Federation system, York Jewish Week’s 2008 list of “36 Under research, and the separation of church whose locally based chapters comprise 36,” noting young Jewish innovators, and state. This is not to mention all it the bulk of the Jewish workforce. None of was a more balanced in its gender does for the professional growth of its the 20 largest Federations have women distribution than was the 2008 “Forward thousands of active members and volun- CEOs, though women make up about 75 50,” which skewed toward older and teers. Yet, when it comes to Hadassah’s percent of Federation professionals. Of more established figures. public image, most people still think of the next 19 largest Federations, only two Yet, there is still a long way to go, it dismissively as a lunch club for elderly have women in top leadership positions, even regarding the next generation. For ladies, rather than an influential, inter- according to a report commissioned by example, the AVI CHAI Foundation, one national organization with a membership United Jewish Communities (UJC) and of whose goals is “the perpetuation of of hundreds of thousands and a multi- conducted by Jewish demographer Steven the Jewish people,” awarded five of six million-dollar budget. M. Cohen and the organization Advanc- $225,000 fellowship grants to men. It’s Fortunately, women’s leadership abil- ing Women Professionals and the Jewish perhaps not surprising, given that the ities in general, and Hadassah’s contribu- Community (AWP). Not surprisingly, the foundation’s name means “my father tions in particular, were recognized by number of women CEOs increases in the lives.” But considering that one of the the Conference of Presidents of Major smaller local Federations — just as the fellowship’s purposes, according to its American Jewish Organizations, the level of power and prestige associated website, is “to advance and promote the organization often considered the voice with those positions decreases. individual winners as important forces in of the American Jewish community, The UJC, the body that runs the Fed- building a vital American Jewish future,” when it chose former Hadassah presi- eration system, is trying to address this it seems a glaring omission. Truly, in the dent June Walker as its most recent gender imbalance with the help of AWP, 21st Century, one would like to see at Chairperson. Walker served successfully a non-profit consulting firm that aims to least, say, two women included in build- in that position for a year and a half raise awareness about gender inequity in ing the Jewish future. before her untimely from cancer the Jewish community in order to show We need to figure out how to lead earlier this year. why fostering women’s leadership is together, men and women, as equals in However, the Conference still has a important to the overall health of the status and number, so that no one feels long way to go before it can be consid- community and to guide both men and dominated or threatened. Fear of the ered close to gender equitable. The pres- women in how to change things for the “feminization” of Judaism — of the Jew- idents of the vast majority of its member better. As part of that initiative, AWP has ish future looking too pink and frilly — organizations are men. Aside from the published a guidebook called Leveling should not be a motivating factor in women’s organizations such as Hadassah, the Playing Field: Advancing Women in Jewish life. The community needs to rec- the National Council of Jewish Women, Jewish Organizational Life, a great ognize that having leaders who accu- AMIT and a few others, the top 40 resource for those interested in learning rately reflect its diversity is vital to its national Jewish organizations are run by more about these issues and in creating health and to its future vitality. ■

AUTUMN 2008 15 The Steinhardt Foundation for Jewish Life Non-Profit Org. 6 East 39th Street U.S. Postage 10th floor Paid New York, NY 10016 Rockville, MD Permit No. 800

What is true leadership? It involves creativity, ingenuity and a willingness to challenge the status quo in the interest of progress towards a larger goal. For our purposes, we can identify the larger goal as an end to the decline in Jewish interest, literacy and commitment, and the beginning of a renaissance in American Jewish life. — MICHAEL H. STEINHARDT

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