The recent release of a draft strategic plan for the United Synagogue of Conservative Judaism (USCJ) is simply the latest indicator of the challenge facing non-Orthodox Judaism in the United States. The USCJ press release was accompanied by data showing that the movement has lost 14 percent of its affiliated families since 2001, and twice that percentage in the northeast region.
Several months ago the Union of Reform Judaism announced an 18-month think tank to include all the major arms of the Reform Movement. It came on the heels of significant cutbacks in their national staff and the near closure of one of the campuses of Hebrew Union College. While some of these cuts were driven by a bad economy, of more serious concern was the loss of membership in the movement's congregations. The think tank was designed to consider the prospects for Reform Judaism's future. Finally, at a recent national gathering at the Reconstructionist Rabbinical College, Reconstructionist rabbis were challenged to "re-think the rabbinate" in light of the shrinking market of non-Orthodox Jews and the lack of congregational job opportunities.
In many Jewish gatherings of professionals and lay leaders, fingers are being pointed at the synagogue as an increasingly irrelevant institution. The only Jewish institution that suffers greater criticism is the synagogue's stepchild, the afternoon religious school.
Jewish funders are more eager to fund alternatives to synagogues than innovations within synagogues. Benefitting from this trend are independent minyanim, outreach programs to non-traditional populations (e.g. 20-somethings, GLBTs, interfaith families, etc.), public space Judaism, environmental programs and social justice initiatives. Indeed many of these new initiatives are benefitting from a burst of energy from the younger generation in things Jewish and growing support for social entrepreneurship to re-invent the Jewish community.
There is much to celebrate in these new developments but it would be unwise to write off synagogues just yet. The cumulative cost of all synagogue buildings and professional staff in America represents the single biggest investment of Jewish communal dollars that exists. As a class, synagogues can be criticized for not adjusting quickly enough to changes in American society and culture and they are losing market share as a result. However, I don't know of anyone who believes that what synagogues offer can be replaced by the Internet.
Over the past 20 years, there has been some important thinking and experimentation happening in the synagogue world. Synagogue 2000 (now 3000), STAR (Synagogues: Transformation and Renewal), CLAL and synagogue innovation grants by the Legacy Heritage Foundation have all produced important literature and program model that suggest that synagogues can be compelling institutions to the next generation of American Jews.
As someone who has been involved in all of these initiatives and who has been consulting to synagogues and working with rabbis ever since the publication of my book, Finding a Spiritual Home: How a New Generation of Jews can Transform the American Synagogue (2000), I know first-hand of pockets of innovation in the synagogue world that can and should be replicated. Where the synagogue transformation effort has fallen short is that these national initiatives have competed more than they have collaborated and now the philanthropic dollars are moving in a different direction.
I fear that the liberal denominations are about to repeat this mistake. Each denomination, pressured by their respective internal stakeholders and critics, feels a need to "do something." They will view each other as competitors in a shrinking market and hope to prove that, in the long run, their response is the magic bullet for a Jewish community in decline. Knowing that in 25 years some existing seminaries will disappear and some denominational initiatives will need to close shop or consolidate, they mistakenly believe that "the last one standing" represents an organizational victory.
This approach is shortsighted and the Jewish community will suffer if it is not corrected. Now is precisely the time for the liberal movements to look past the turf wars and to collaborate with each other. Now is the time to bring together the small universe of professionals who have been working the vineyards of synagogue transformation and harvest their collective wisdom for a strategic plan forward.
Most Jews do not care one whit about the future of the denominations. However we know that many Jews are hungry to find communities of meaning that can support them in their search for spirituality, for wisdom, for emotional and communal support in times of joy and sorrow and for efforts to advance peace and justice in the world. This should be the agenda of every American synagogue and there are ways to help them deliver this to Jews in new and exciting ways.
The over-techified, over-commodified society that we live in has produced a generation desperate for settings and experiences that are transcendent, sacred and holy. Now is the time for the non-Orthodox denominations of American Judaism to join together and help their synagogues become these types of communities of meaning.
Rabbi Sid Schwarz is a senior fellow with Clal: The National Jewish Center for Learning and Leadership. The founder of the PANIM Institute for Jewish Leadership and Values, he is a consultant to Jewish organizations and synagogues throughout the country.
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Synagogues are often located in urban areas where Jews used to live and had the option of walking to services. Now spread out, driving is often the only alternative and forming a community is increasingly difficult. In addition, most of these synagogues have limited parking while huge evangelical churches have parking lots worthy of a shopping mall. The churches hire parking attendants and encourage small groups that form communities. Some synagogues are successful with the Chavurah model. Where rabbis resist, congregants may vote with their feet or go with this model anyway, in part to escape the cost of a traditional facility & rabbi/staff which they can no longer afford. No one is suggesting replacing the synagogue with the internet, but merging Reform & Conservative synagogue facilities, school & seminaries is ongoing and more will be necessary. Atheists please note = Politics & money, more than religion, are major hurdles to restructuring.
The main purpose of synagogue attendance in the Orthodox community, can be summed up in three phrases House of Prayer, House of Gathering, House of Study. Notice that House of Social Justice is not mentioned, as Social Justice is inherent in the practice of Judaism through the commandments, (mitzvot). Most non Orthodox synagogue attendees, do not acknowledge the structure of the commandments to regulate their lives, hence the lack of meaning and spirituality in their lives. As for emotional and communal support, a death or tragedy may garner a meal from the "Sunshine Committee", but does not replace the feeling of a community that is there for you 24/7 in times of crisis.
PS: I'm not Orthodox.
The congregation I belong to is very small - if someone is missing we notice. We just make minyan every week - 1 missing congregant stands out by his absence. There is a core group of women who come weekly - if one of us doesn't show up it's obvious. No one is anonymous and that makes a difference. When my son broke his leg, my friends sent meals over so I wouldn't have to cook for a few days. When I had surgery meals were again delivered so my husband could take care of me.
The Reform and Conservative congregations are very large with many members but they don't seem to know each other - maybe that's why they struggle. Whether you believe in god or not, we all need a community in which we feel welcome and necessary.
It would be a great witness to the faithless of Ha Shem.
I think believers cling to them because there's a kind of comfort, albeit false, in feeling there must be somebody out there responsible for it. There doesn't have to be a "somebody". The universe exists, because it is, not because it was somehow created by a "somebody". If that were the case, then why not stop with this planetary system, that's especially "created" by the deity just for our benefit? Perhaps because that idea doesn't make sense to a logical mind. At this point in time we are still learning about many things, but the answer isn't "goddidit".
I'm reminded of a line I remember from some old movie. It starts out with a shot of the solar system and surrounding planets, stars, the vastness of space and the narrator says "This is our universe. Big isn't it?" To which I might answer, "Yes, it certainly is".
Its not the end of poverty, suffering, the advancement of science, terrenal justice or anything like that. Its just "Relevance". Religion and their gods dissapear into a whimp when people stop paying attention to it.
As houses of worship many can seat a thousand with weekly attendance of 10 to100.
As schools classrooms are occupied for a couple hours per day if at all.
As social halls the primary use is for bar mitzvah parties and wedding receptions. With the decline of kosher observance (a formal requirement ignored by most Conservatives and formally abandoned by liberals) Space can be rented in non-kosher hotels and catering halls.
Observant Jews, (this should include “Conservatives” but doesn’t), don’t drive on the Sabbath and Holidays. The need to walk to synagogue, kosher food markets and religious schools dictate tight communities large enough to support Jewish institutions. Synagogue buildings tend to be smaller Congregants attend regularly and actually know each other.
Attendance at religious services combined with congregants knowing each other might be an ingredient for success?
With reference to “Conservative” it should be noted that religious law is observed in its breach. Most drive on the Sabbath (if Sabbath is honored at all) and ignore the dietary laws.
It is somewhat ironic that the 20th century wrote off observant Jews. They appear to be the only ones surviving in the 21st century. Is there a lesson here for all Israel?
And he taught in their synagogues, being glorified of all.
And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
To preach the acceptable year of the Lord.
And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
And he began to say unto them, This day is this scripture fulfilled in your ears. (Luke 4-14-21)