Subject: An Open Letter to the Conservative/Masorti Movement
15 Sivan 5769 - 7 June 2009
L'haverai hanikhbadim:
I am humbled by my selection as the next executive vice president and CEO of
the United Synagogue of Conservative Judaism. I am looking forward to
beginning my responsibilities in earnest on July 1. As I do so, I invite you
to get in touch with me to share your thoughts and concerns, your hopes and
your dreams on how we can work together to revitalize and grow our movement.
As we all know, this is a time of great complexity for United Synagogue and
Conservative Judaism today. We know the challenges that face us: shifting
demographics and post-denominationalism; intermarriage, assimilation, and
apathy; a competitive marketplace of ideas and allegiances; an increasing
polarization of the right and the left; limited resources exacerbated by an
economy in peril; and varying perspectives on how to address these
challenges both within each organization and at the movement level. Even
though I acknowledge these problems, I remain optimistic. And I am extremely
excited to have this chance to address these challenges because Conservative
Judaism is critically important to the North American and world Jewish
communities, and because great challenges present great opportunities. Our
collective task is to inspire the movement we all love to greater heights
and effectiveness.
Since the synagogue remains the primary locus of Jewish life in North
America, United Synagogue will be a catalyst for the creation, nurturing,
and growth of Conservative synagogues. It also will incubate and nourish
other dynamic Conservative communities, including Koach for college students
and the independent minyanim that the 20- and 30-year-olds who grew up in
our congregations are building. Our role will be to produce, locate, and
deliver the types of services that will enable local leaders, both lay and
professional, to affect North American Jews through Conservative Judaism. We
will pave a path of Jewish growth for people who are looking for spiritually
uplifting experiences and emotional connections to community through our
unique approach to Jewish living and text study, which brings together
tradition and modern scholarship as no other movement does. We will partner
with these local leaders so that our congregations will feel we are serving
them well.
We have heard the criticism that has swelled so pointedly in the last few
months. At its core is many local leaders' profound disappointment because
they feel that we are not serving them well enough. We know that to meet
these challenges we must become a leaner, tighter, more effective, more
responsive, and more transparent organization. We will listen carefully to
these concerns, for we must build those coalitions and partnerships -
individually and throughout the organizations that make up our movement - to
propel us toward a new generation of knowledgeable, more engaged and more
committed Jews. Once the relationships are secure, United Synagogue and our
partners will work together to build stronger synagogues and so strengthen
Conservative Judaism
I am thankful for this opportunity to serve the Jewish people through the
United Synagogue of Conservative Judaism. There is much to be done and I am
eager to begin, partnering with the staff of United Synagogue and with you.
B'shalom,
Rabbi Steven Wernick
Monday, June 8, 2009
Thursday, May 28, 2009
Look in the mirror
Share Email Print Op-Ed: Conservatives must look in the mirror
By Richard S. Moline · May 21, 2009
NORTHBROOK, Ill. (JTA) – I can confidently say that I am one of the first Jewish professionals to have used e-mail.
At one of the first college student conferences I ever ran, a student approached me on the last day to suggest that on the following year’s application, we also ask for e-mail addresses.
“Sure,” I replied. “What’s e-mail?”
That was the start of my encounter with the joys, frustrations and dangers of this medium. And since the day I first started by dialing a number, hearing a long tone, waiting several minutes to connect and waiting even longer to have e-mail pop up on the monitor, I have been receiving e-mails predicting the imminent demise of the Conservative movement.
That was about 18 years ago, and the e-mails keep coming.
Now, of course, the predictions also appear in listservs, on Web sites, in podcasts and blogs, in news releases and notably in the Jewish press. They come from sociologists, demographers, professors, clergy, synagogue presidents and people at the Kiddush table and in the parking lot. It is not unusual for many Jewish reporters to “objectively” refer to the movement as “beleaguered” or “under siege.”
So first, here’s the bad news. Our numbers are shrinking. Our members are getting older. We’re being battered in the press. Our institutions are faltering under the weight of old governance systems and the global economic crisis. We’re fighting among ourselves. [Add your own critique here.]
Now for some good news. More people are learning and studying Jewish texts, Jewish history and Jewish culture. Kids are still going to Israel with USY and Ramah. Our day schools and camps are experiencing what we hope is a temporary decline, but it is clear that they are no longer just for the rabbi’s children. Women are not only in leadership positions, they’re also on the bimah. Laypeople – not just the younger ones (and yes, there are younger ones) – are reading Torah. Conservative Jews are involved not only in their congregations, they comprise much of the leadership of federations and other Jewish organizations. A large number of student Hillel leaders come from Conservative backgrounds. And no matter what they call themselves, many of the independent minyanim are Conservative – they use Conservative siddurim and chumashim and approach text using methods championed by the Conservative movement. [Add your own good news here – I know you have some.]
So if things are good, why are they bad?
Our problems are real, for sure, and we must approach them seriously. The Conservative movement has contributed much to American Jewish life. I do not consider it a failure if one of our own becomes involved in another denomination or organization. It means we’re doing our job – it’s the natural outgrowth of Schechter’s klal Yisrael.
But it does trouble me that we have not successfully created Shabbat communities in most of our congregations. It troubles me that most students do not find the level of commitment in their home communities that they do in USY or Ramah or Koach. It does trouble me that if they do find it, it’s likely not in the Conservative movement, so they may become involved in other communities not by design but by default. And it does trouble me that our clergy and laity become more concerned about institutional viability than about motivating themselves and others to live fully Jewish lives.
What can we do about it? It’s easy to assign responsibility, but it’s courageous to shoulder it. If I were speaking to the key leaders of the movement, professional and lay, I would start by handing each of them a mirror and asking them to take a long, hard look.
It’s easy to blame the institutions – and there is plenty of blame to be assigned to them all. But how many rabbis tell their president that in order to be a more effective leader, the two must study together for an hour every other week? How many presidents tell their rabbi the same thing? How much time do we spend teaching and encouraging people to observe Shabbat or to keep kosher, compared to the amount of time we spend making the bar or bat mitzvah schedule or collecting membership dues?
The business side is important, to be sure, but your shul should be more than a business. Yes, I know your congregation is different. But really it’s not.
If our institutions are out of touch with our members, know that this didn’t happen yesterday. And if you’ve only complained about it, then stop complaining because complaining alone won’t help.
I know people might suggest that because I am employed by one of these institutions, perhaps I am naive, perhaps apologetic, perhaps defensive. Certainly our life experiences color everything, including our opinions. I accept and understand that. I also have to look in that mirror because there are times when I, too, get lost in the politics. So let this serve not only as an admonishment to others but as self-indictment as well.
We all have a lot of work to do. United Synagogue, Women’s League, Men’s Club, Ziegler, JTS, the RA, CA, JEA, JYDA, NAASE, Masorti, Mercaz, Schechter – all of us. We can form coalitions, make demands, threaten, cajole and continue to fight it out in the press. It’s all a smokescreen and doesn’t confront the real issues.
Those e-mails have been coming for 18 years. I predict they will come for another 18 years and beyond – until the technology becomes ancient and something takes its place.
The bottom line is, we can all get along. I’m looking in the mirror and I invite you to join me. We have a lot of work to do.
(Richard S. Moline is the director of Koach, United Synagogue’s program for college students.)
By Richard S. Moline · May 21, 2009
NORTHBROOK, Ill. (JTA) – I can confidently say that I am one of the first Jewish professionals to have used e-mail.
At one of the first college student conferences I ever ran, a student approached me on the last day to suggest that on the following year’s application, we also ask for e-mail addresses.
“Sure,” I replied. “What’s e-mail?”
That was the start of my encounter with the joys, frustrations and dangers of this medium. And since the day I first started by dialing a number, hearing a long tone, waiting several minutes to connect and waiting even longer to have e-mail pop up on the monitor, I have been receiving e-mails predicting the imminent demise of the Conservative movement.
That was about 18 years ago, and the e-mails keep coming.
Now, of course, the predictions also appear in listservs, on Web sites, in podcasts and blogs, in news releases and notably in the Jewish press. They come from sociologists, demographers, professors, clergy, synagogue presidents and people at the Kiddush table and in the parking lot. It is not unusual for many Jewish reporters to “objectively” refer to the movement as “beleaguered” or “under siege.”
So first, here’s the bad news. Our numbers are shrinking. Our members are getting older. We’re being battered in the press. Our institutions are faltering under the weight of old governance systems and the global economic crisis. We’re fighting among ourselves. [Add your own critique here.]
Now for some good news. More people are learning and studying Jewish texts, Jewish history and Jewish culture. Kids are still going to Israel with USY and Ramah. Our day schools and camps are experiencing what we hope is a temporary decline, but it is clear that they are no longer just for the rabbi’s children. Women are not only in leadership positions, they’re also on the bimah. Laypeople – not just the younger ones (and yes, there are younger ones) – are reading Torah. Conservative Jews are involved not only in their congregations, they comprise much of the leadership of federations and other Jewish organizations. A large number of student Hillel leaders come from Conservative backgrounds. And no matter what they call themselves, many of the independent minyanim are Conservative – they use Conservative siddurim and chumashim and approach text using methods championed by the Conservative movement. [Add your own good news here – I know you have some.]
So if things are good, why are they bad?
Our problems are real, for sure, and we must approach them seriously. The Conservative movement has contributed much to American Jewish life. I do not consider it a failure if one of our own becomes involved in another denomination or organization. It means we’re doing our job – it’s the natural outgrowth of Schechter’s klal Yisrael.
But it does trouble me that we have not successfully created Shabbat communities in most of our congregations. It troubles me that most students do not find the level of commitment in their home communities that they do in USY or Ramah or Koach. It does trouble me that if they do find it, it’s likely not in the Conservative movement, so they may become involved in other communities not by design but by default. And it does trouble me that our clergy and laity become more concerned about institutional viability than about motivating themselves and others to live fully Jewish lives.
What can we do about it? It’s easy to assign responsibility, but it’s courageous to shoulder it. If I were speaking to the key leaders of the movement, professional and lay, I would start by handing each of them a mirror and asking them to take a long, hard look.
It’s easy to blame the institutions – and there is plenty of blame to be assigned to them all. But how many rabbis tell their president that in order to be a more effective leader, the two must study together for an hour every other week? How many presidents tell their rabbi the same thing? How much time do we spend teaching and encouraging people to observe Shabbat or to keep kosher, compared to the amount of time we spend making the bar or bat mitzvah schedule or collecting membership dues?
The business side is important, to be sure, but your shul should be more than a business. Yes, I know your congregation is different. But really it’s not.
If our institutions are out of touch with our members, know that this didn’t happen yesterday. And if you’ve only complained about it, then stop complaining because complaining alone won’t help.
I know people might suggest that because I am employed by one of these institutions, perhaps I am naive, perhaps apologetic, perhaps defensive. Certainly our life experiences color everything, including our opinions. I accept and understand that. I also have to look in that mirror because there are times when I, too, get lost in the politics. So let this serve not only as an admonishment to others but as self-indictment as well.
We all have a lot of work to do. United Synagogue, Women’s League, Men’s Club, Ziegler, JTS, the RA, CA, JEA, JYDA, NAASE, Masorti, Mercaz, Schechter – all of us. We can form coalitions, make demands, threaten, cajole and continue to fight it out in the press. It’s all a smokescreen and doesn’t confront the real issues.
Those e-mails have been coming for 18 years. I predict they will come for another 18 years and beyond – until the technology becomes ancient and something takes its place.
The bottom line is, we can all get along. I’m looking in the mirror and I invite you to join me. We have a lot of work to do.
(Richard S. Moline is the director of Koach, United Synagogue’s program for college students.)
Wednesday, May 27, 2009
kaddish too soon
Saying Kaddish Too Soon?
Opinion
By Jonathan D. Sarna
Published May 27, 2009, issue of June 05, 2009.
Print Email Share Author Archive Forward Forum
‘With a heavy heart we will soon say Kaddish on the Reform and Conservative movements,” Rabbi Norman Lamm, the distinguished chancellor of Yeshiva University, recently proclaimed in an interview with The Jerusalem Post. “The future of American Jewry is in the hands of Haredim and the Modern Orthodox.”
Lamm’s triumphalistic prediction has, unsurprisingly, elicited strong and angry responses from Conservative and Reform leaders who consider their movements youthful and vibrant. For a historian, though, the prediction cannot help but call to mind earlier attempts to divine American Judaism’s future.
When Lamm was young, those who followed trends in Jewish life expected to say Kaddish for Orthodox Judaism. A careful study in 1952 found that “only twenty-three percent of the children of the Orthodox intend to remain Orthodox; a full half plan to turn Conservative.” The future of American Jewry back then seemed solidly in the hands of Conservative Jews.
Years earlier, in the late 19th century, Reform Judaism expected to say Kaddish for other kinds of Jews. The great architect of American Reform Judaism, Rabbi Isaac Mayer Wise, titled his prayer book “Minhag Amerika” — the liturgical custom of American Jews — and given the number of synagogues that moved into the Reform camp in his day, his vision did not seem farfetched. Many in the mid-1870s believed, as he did, that the future of American Judaism lay in the hands of the Reformers.
Before then, of course, those with crystal balls expected to say Kaddish for Judaism as a whole in America. One of the nation’s wisest leaders, its then attorney general, William Wirt, predicted in 1818 that within 150 years, Jews would be indistinguishable from the rest of mankind. Former president John Adams likewise looked to the future and thought that Jews would “possibly in time become liberal Unitarian Christians.”
All these predictions made sense in their day. All assumed that the future would extend forward in a straight line from the present. All offered their followers the comforting reassurance that triumph lay just beyond the horizon.
And all proved utterly and wildly wrong.
Lamm’s prediction is unlikely to break this depressing streak of failures. Admittedly, Conservative Judaism today faces significant financial, demographic and ideological challenges, but Reform Judaism faced greater challenges 75 years ago, when it was by far the smallest and most divided of our three religious movements. Yet it successfully reinvented itself, winning over to its ranks many Jews whose parents might never have considered Reform Judaism an option. Conservative Judaism, with its new and more youthful leadership, could stage a similar comeback. Orthodox Judaism, ironically, serves as the poster child for what a beleaguered religious movement can accomplish. Its revival over the past 50 years is one of the great stories of postwar Judaism.
At the same time, and notwithstanding the abundant evidence that Lamm might muster on Orthodoxy’s behalf — its prodigious birthrate, its expansive day school movement, the success of Yeshiva University, the remarkable spread of Chabad and more — Lamm’s triumphalism flies in the face of a history that has humbled so many would-be prophets, and glosses over American Orthodoxy’s all-too-real challenges.
Five challenges are especially worth noting:
First, Orthodox Judaism in America has had trouble retaining its members. According to demographer Sergio DellaPergola of the Hebrew University of Jerusalem, it loses more of its members over time than any other Jewish religious movement — understandably so, since it is harder to be Orthodox than to be any other kind of Jew. Since Orthodoxy represents, even by the most generous estimate, only 13% of those who define themselves as Jewish in America, that represents a significant demographic problem.
Second, Orthodoxy in America is suffering from a severe leadership crisis. The greatest of its 20th-century leaders — Rabbi Joseph B. Soloveitchik, Rabbi Aharon Kotler, Rabbi Moses Feinstein, the Lubavitcher Rebbe and others — have all passed from the scene. Their successors, who do not carry the mantle of the great pre-war European yeshivas, have not achieved the same breadth of acceptance. Rabbi Aharon Lichtenstein, who is Soloveitchik’s son-in-law and now the rosh yeshiva of Yeshivat Har Etzion in Israel, has bemoaned “the current dearth of first-rank gedolim,” or giants, in America. Historically, religious movements that cannot count on indigenous leadership to direct them have not fared well in America — at least not for long.
Third, American Orthodoxy is experiencing a significant brain drain. It sends its best and its brightest to Israel for long periods of yeshiva study, and unsurprisingly, many of them never return. One can think of multiple examples of remarkable Orthodox men and women who might have had a profound effect on Jewish religious life in America but preferred to cast their lot with the Jewish state. Can a movement that sends its most illustrious sons and daughters to Israel truly expect to triumph here in the United States?
Fourth, American Orthodoxy remains deeply divided over the issue of how to confront modernity. This is not a new problem; tensions between “accommodators” and “resisters” in Orthodox life date back to the 19th century. But now, in the absence of broadly respected leaders, the fault lines between Modern and right-wing Orthodox Jews have deepened. The question is whether Orthodoxy can survive as a very broad “big tent” movement or whether, like Conservative Judaism of an earlier era and like so many non-Jewish religious groups that have faced similar challenges, it will ultimately polarize. Big tents have a bad tendency to collapse and split apart, especially in the absence of a strong center. The fact that Orthodox Judaism does not have any strong institutional ties binding together all its factions makes the danger of schism all the greater.
Finally, American Orthodoxy is facing its worst financial crisis since the Great Depression. The crushing losses experienced by some of its most generous philanthropists, the billions of dollars in endowment lost in the Madoff scandal and the projected collapse of numerous day schools suggest that Orthodoxy’s best days may be behind it.
In the world of religion, smugness and self-assurance are usually risky. As Reform Judaism, Conservative Judaism and Mainline Protestant denominations have discovered, success in the present provides no guarantees for the future. If anything, saying Kaddish for other religious movements has often been the first sign of a movement’s own impending decline.
Jonathan D. Sarna is the Joseph H. and Belle R. Braun Professor of American Jewish History at Brandeis University and the author of “American Judaism: A History” (Yale University Press, 2004).
Opinion
By Jonathan D. Sarna
Published May 27, 2009, issue of June 05, 2009.
Print Email Share Author Archive Forward Forum
‘With a heavy heart we will soon say Kaddish on the Reform and Conservative movements,” Rabbi Norman Lamm, the distinguished chancellor of Yeshiva University, recently proclaimed in an interview with The Jerusalem Post. “The future of American Jewry is in the hands of Haredim and the Modern Orthodox.”
Lamm’s triumphalistic prediction has, unsurprisingly, elicited strong and angry responses from Conservative and Reform leaders who consider their movements youthful and vibrant. For a historian, though, the prediction cannot help but call to mind earlier attempts to divine American Judaism’s future.
When Lamm was young, those who followed trends in Jewish life expected to say Kaddish for Orthodox Judaism. A careful study in 1952 found that “only twenty-three percent of the children of the Orthodox intend to remain Orthodox; a full half plan to turn Conservative.” The future of American Jewry back then seemed solidly in the hands of Conservative Jews.
Years earlier, in the late 19th century, Reform Judaism expected to say Kaddish for other kinds of Jews. The great architect of American Reform Judaism, Rabbi Isaac Mayer Wise, titled his prayer book “Minhag Amerika” — the liturgical custom of American Jews — and given the number of synagogues that moved into the Reform camp in his day, his vision did not seem farfetched. Many in the mid-1870s believed, as he did, that the future of American Judaism lay in the hands of the Reformers.
Before then, of course, those with crystal balls expected to say Kaddish for Judaism as a whole in America. One of the nation’s wisest leaders, its then attorney general, William Wirt, predicted in 1818 that within 150 years, Jews would be indistinguishable from the rest of mankind. Former president John Adams likewise looked to the future and thought that Jews would “possibly in time become liberal Unitarian Christians.”
All these predictions made sense in their day. All assumed that the future would extend forward in a straight line from the present. All offered their followers the comforting reassurance that triumph lay just beyond the horizon.
And all proved utterly and wildly wrong.
Lamm’s prediction is unlikely to break this depressing streak of failures. Admittedly, Conservative Judaism today faces significant financial, demographic and ideological challenges, but Reform Judaism faced greater challenges 75 years ago, when it was by far the smallest and most divided of our three religious movements. Yet it successfully reinvented itself, winning over to its ranks many Jews whose parents might never have considered Reform Judaism an option. Conservative Judaism, with its new and more youthful leadership, could stage a similar comeback. Orthodox Judaism, ironically, serves as the poster child for what a beleaguered religious movement can accomplish. Its revival over the past 50 years is one of the great stories of postwar Judaism.
At the same time, and notwithstanding the abundant evidence that Lamm might muster on Orthodoxy’s behalf — its prodigious birthrate, its expansive day school movement, the success of Yeshiva University, the remarkable spread of Chabad and more — Lamm’s triumphalism flies in the face of a history that has humbled so many would-be prophets, and glosses over American Orthodoxy’s all-too-real challenges.
Five challenges are especially worth noting:
First, Orthodox Judaism in America has had trouble retaining its members. According to demographer Sergio DellaPergola of the Hebrew University of Jerusalem, it loses more of its members over time than any other Jewish religious movement — understandably so, since it is harder to be Orthodox than to be any other kind of Jew. Since Orthodoxy represents, even by the most generous estimate, only 13% of those who define themselves as Jewish in America, that represents a significant demographic problem.
Second, Orthodoxy in America is suffering from a severe leadership crisis. The greatest of its 20th-century leaders — Rabbi Joseph B. Soloveitchik, Rabbi Aharon Kotler, Rabbi Moses Feinstein, the Lubavitcher Rebbe and others — have all passed from the scene. Their successors, who do not carry the mantle of the great pre-war European yeshivas, have not achieved the same breadth of acceptance. Rabbi Aharon Lichtenstein, who is Soloveitchik’s son-in-law and now the rosh yeshiva of Yeshivat Har Etzion in Israel, has bemoaned “the current dearth of first-rank gedolim,” or giants, in America. Historically, religious movements that cannot count on indigenous leadership to direct them have not fared well in America — at least not for long.
Third, American Orthodoxy is experiencing a significant brain drain. It sends its best and its brightest to Israel for long periods of yeshiva study, and unsurprisingly, many of them never return. One can think of multiple examples of remarkable Orthodox men and women who might have had a profound effect on Jewish religious life in America but preferred to cast their lot with the Jewish state. Can a movement that sends its most illustrious sons and daughters to Israel truly expect to triumph here in the United States?
Fourth, American Orthodoxy remains deeply divided over the issue of how to confront modernity. This is not a new problem; tensions between “accommodators” and “resisters” in Orthodox life date back to the 19th century. But now, in the absence of broadly respected leaders, the fault lines between Modern and right-wing Orthodox Jews have deepened. The question is whether Orthodoxy can survive as a very broad “big tent” movement or whether, like Conservative Judaism of an earlier era and like so many non-Jewish religious groups that have faced similar challenges, it will ultimately polarize. Big tents have a bad tendency to collapse and split apart, especially in the absence of a strong center. The fact that Orthodox Judaism does not have any strong institutional ties binding together all its factions makes the danger of schism all the greater.
Finally, American Orthodoxy is facing its worst financial crisis since the Great Depression. The crushing losses experienced by some of its most generous philanthropists, the billions of dollars in endowment lost in the Madoff scandal and the projected collapse of numerous day schools suggest that Orthodoxy’s best days may be behind it.
In the world of religion, smugness and self-assurance are usually risky. As Reform Judaism, Conservative Judaism and Mainline Protestant denominations have discovered, success in the present provides no guarantees for the future. If anything, saying Kaddish for other religious movements has often been the first sign of a movement’s own impending decline.
Jonathan D. Sarna is the Joseph H. and Belle R. Braun Professor of American Jewish History at Brandeis University and the author of “American Judaism: A History” (Yale University Press, 2004).
Tuesday, May 19, 2009
From Ray Goldstein
Jewish Week Op-Ed: "For Conservative Shuls, A Moment Of Challenge"
by Ray Goldstein
Special To The Jewish Week=20
http://www.thejewishweek.com/viewArticle/c55_a15802/Editorial__Opinion/Op=
inion.html
Recently the United Synagogue of Conservative Judaism has been =
criticized harshly, both from outside the Conservative movement and, =
more troublingly, from within it as well ("New Rump Group Levels Fresh =
Attacks On USCJ," May 15).
The critiques are not wholly without merit. This is, undeniably, a =
moment of challenge and change for the United Synagogue, which =
represents Conservative synagogues in North America.
The demographics we face are challenging. Today there are fewer people =
who identify themselves as Conservative Jews than there used to be. An =
increasing number view themselves as post-denominational, choosing =
independent minyanim over our synagogues. Others jump from shul to shul, =
or from movement to movement. Some delay going anywhere altogether until =
they marry and start families - a cycle that is being postponed later in =
life than ever. And some simply do not affiliate with synagogues.
Some Conservative synagogues are merging. Some, sadly, simply are =
closing. And a few are leaving United Synagogue altogether - although an =
equal number are joining.
Our communities are changing. They are reshaping themselves, discarding =
some of the mid-20th century forms they have inherited, sometimes =
discarding the labels that identify them as Conservative, but clearly =
still part of us.
But we know as well that the movement, with its insistence on the =
discipline of halachic living and at the same time on balancing that =
discipline with the evolving truths of a changing world, continues to =
offer an approach to Jewish life that resonates with vast numbers of =
Jews.=20
We stand at the crossroads with eyes wide open, recognizing both the =
significant challenges we face and the need for meaningful change these =
challenges demand, as well as the opportunities they present. Soon we =
will install a new executive vice president and a new lay president. We =
recently launched a process to fully reassess our mission and long-term =
strategic plan - a process that we undertake in concert with some of our =
harshest critics. In the meantime, we continue to take the concerns of =
our constituents with the utmost seriousness and are actively making =
changes to best meet their needs.=20
As our incoming leadership team prepares to take charge - and as we =
current leaders get ready to step back - we all pledge ourselves to move =
toward change and transparency. Our budget process must be more open. =
Therefore, I have instructed our finance department to put the budget in =
more understandable form and to post it on the web as soon as possible. =
We also are in the process of re-evaluating each of our programs. Those =
that prove ineffective or inefficient may be eliminated. We already have =
had to take the painful step of eliminating some staff positions.=20
Over the course of this year, our executive vice president, Rabbi Jerome =
Epstein, and I, along with other lay and professional leaders, visited =
all of our regions' conventions to hear first-hand about local concerns =
and issues. We have begun to implement organizational changes that will =
enable us to come to members' aid more quickly. We now quickly put =
together conference calls on topical issues and offer webinars that help =
congregational leaders deal with pressing problems.
Our critics say that we have been too slow to implement change. =
Simultaneously, though, they demand that the United Synagogue act more =
democratically. Their argument is paradoxical: We are a large movement, =
representing many hundreds of congregations. Swift, large-scale changes =
imposed from our headquarters in New York would violate the very spirit =
of greater transparency under which we are committed to operating. We =
need time to build consensus among our international membership.
Despite the clear challenges, there is much evidence that the =
Conservative movement is vital. Our Hekhsher Tzedek project, which is =
focused on creating an ethical certification process for kosher foods, =
has captured the attention of the Jewish community, including the =
Orthodox. Our seminaries are continuing to produce new rabbis, cantors, =
and Jewish educators. Conservative congregations are sprouting in Israel =
and Europe. Our Ramah camps are vibrant, successful, and in demand, and =
our Schechter schools graduate well-educated, well-rounded, committed =
young Conservative Jews. Yeshiva University's Chancellor Rabbi Norman =
Lamm, is dead wrong - as well as offensive - when he says it's time to =
recite Kaddish for our movement.
Part of the problem we face is related to the economy. Our job has =
always been challenging, but the economic downturn has made things much =
tougher. We are well aware, however, that some of the United Synagogue's =
difficulties are of our own making. Much of what the United Synagogue =
does is not readily apparent to our members. Our synagogues do not all =
know enough about what our mandate is and what we do on a day-to-day =
basis. We have not been as effective as we could have been in making =
sure they know about the training we offer to synagogue leaders, the =
support we provide synagogue professionals, the instruction in synagogue =
skills we offer to congregations without rabbis, and the successful work =
we do each day on college campuses. We have not made our members fully =
aware of the assistance we provide on adult education, committee =
structuring, synagogue libraries, personnel, Kadimah and USY youth =
groups. We must do better.
There are those among our critics who want to effect change from within. =
To them we say, bruchim ha'ba'im, welcome. Let's continue to work =
together. There are others, however, who wish only to tear down. To them =
we say: this is not the way forward. The Conservative movement, which =
since its inception has balanced tradition and change, will continue to =
change as we face this new economy with new leadership. We are confident =
that we will not only endure but grow and flourish.=20
Raymond B. Goldstein is international president of the United Synagogue =
of Conservative Judaism.
by Ray Goldstein
Special To The Jewish Week=20
http://www.thejewishweek.com/viewArticle/c55_a15802/Editorial__Opinion/Op=
inion.html
Recently the United Synagogue of Conservative Judaism has been =
criticized harshly, both from outside the Conservative movement and, =
more troublingly, from within it as well ("New Rump Group Levels Fresh =
Attacks On USCJ," May 15).
The critiques are not wholly without merit. This is, undeniably, a =
moment of challenge and change for the United Synagogue, which =
represents Conservative synagogues in North America.
The demographics we face are challenging. Today there are fewer people =
who identify themselves as Conservative Jews than there used to be. An =
increasing number view themselves as post-denominational, choosing =
independent minyanim over our synagogues. Others jump from shul to shul, =
or from movement to movement. Some delay going anywhere altogether until =
they marry and start families - a cycle that is being postponed later in =
life than ever. And some simply do not affiliate with synagogues.
Some Conservative synagogues are merging. Some, sadly, simply are =
closing. And a few are leaving United Synagogue altogether - although an =
equal number are joining.
Our communities are changing. They are reshaping themselves, discarding =
some of the mid-20th century forms they have inherited, sometimes =
discarding the labels that identify them as Conservative, but clearly =
still part of us.
But we know as well that the movement, with its insistence on the =
discipline of halachic living and at the same time on balancing that =
discipline with the evolving truths of a changing world, continues to =
offer an approach to Jewish life that resonates with vast numbers of =
Jews.=20
We stand at the crossroads with eyes wide open, recognizing both the =
significant challenges we face and the need for meaningful change these =
challenges demand, as well as the opportunities they present. Soon we =
will install a new executive vice president and a new lay president. We =
recently launched a process to fully reassess our mission and long-term =
strategic plan - a process that we undertake in concert with some of our =
harshest critics. In the meantime, we continue to take the concerns of =
our constituents with the utmost seriousness and are actively making =
changes to best meet their needs.=20
As our incoming leadership team prepares to take charge - and as we =
current leaders get ready to step back - we all pledge ourselves to move =
toward change and transparency. Our budget process must be more open. =
Therefore, I have instructed our finance department to put the budget in =
more understandable form and to post it on the web as soon as possible. =
We also are in the process of re-evaluating each of our programs. Those =
that prove ineffective or inefficient may be eliminated. We already have =
had to take the painful step of eliminating some staff positions.=20
Over the course of this year, our executive vice president, Rabbi Jerome =
Epstein, and I, along with other lay and professional leaders, visited =
all of our regions' conventions to hear first-hand about local concerns =
and issues. We have begun to implement organizational changes that will =
enable us to come to members' aid more quickly. We now quickly put =
together conference calls on topical issues and offer webinars that help =
congregational leaders deal with pressing problems.
Our critics say that we have been too slow to implement change. =
Simultaneously, though, they demand that the United Synagogue act more =
democratically. Their argument is paradoxical: We are a large movement, =
representing many hundreds of congregations. Swift, large-scale changes =
imposed from our headquarters in New York would violate the very spirit =
of greater transparency under which we are committed to operating. We =
need time to build consensus among our international membership.
Despite the clear challenges, there is much evidence that the =
Conservative movement is vital. Our Hekhsher Tzedek project, which is =
focused on creating an ethical certification process for kosher foods, =
has captured the attention of the Jewish community, including the =
Orthodox. Our seminaries are continuing to produce new rabbis, cantors, =
and Jewish educators. Conservative congregations are sprouting in Israel =
and Europe. Our Ramah camps are vibrant, successful, and in demand, and =
our Schechter schools graduate well-educated, well-rounded, committed =
young Conservative Jews. Yeshiva University's Chancellor Rabbi Norman =
Lamm, is dead wrong - as well as offensive - when he says it's time to =
recite Kaddish for our movement.
Part of the problem we face is related to the economy. Our job has =
always been challenging, but the economic downturn has made things much =
tougher. We are well aware, however, that some of the United Synagogue's =
difficulties are of our own making. Much of what the United Synagogue =
does is not readily apparent to our members. Our synagogues do not all =
know enough about what our mandate is and what we do on a day-to-day =
basis. We have not been as effective as we could have been in making =
sure they know about the training we offer to synagogue leaders, the =
support we provide synagogue professionals, the instruction in synagogue =
skills we offer to congregations without rabbis, and the successful work =
we do each day on college campuses. We have not made our members fully =
aware of the assistance we provide on adult education, committee =
structuring, synagogue libraries, personnel, Kadimah and USY youth =
groups. We must do better.
There are those among our critics who want to effect change from within. =
To them we say, bruchim ha'ba'im, welcome. Let's continue to work =
together. There are others, however, who wish only to tear down. To them =
we say: this is not the way forward. The Conservative movement, which =
since its inception has balanced tradition and change, will continue to =
change as we face this new economy with new leadership. We are confident =
that we will not only endure but grow and flourish.=20
Raymond B. Goldstein is international president of the United Synagogue =
of Conservative Judaism.
Wednesday, May 13, 2009
saying kaddish for the Conservative Movement.
The following letter is a response by Julie Schonfeld to Norman Lamm’s recent interview with the Jerusalem Post on saying kaddish for the Conservative Movement.
A RESPONSE TO RABBI NORMAN LAMM
By Rabbi Julie Schonfeld
Incoming executive vice president of the Rabbinical Assembly
New York, NY (May 13, 2009) – One week ago today, I returned from the AIPAC conference in Washington, DC energized not only by the thrilling program but by the realization that out of the 200-plus rabbis in attendance, more than half were my colleagues, ordained by the Conservative movement and now standing at the helms of the leading Jewish communal organizations of the day. They came with delegations of committed Conservative Jews from their congregations and institutions.
During my time in our nation’s capital I also met with the Conservative rabbis who were heading up our new Office of Public Policy and Office of Israel Advocacy, respectively. These initiatives are part of a five-platform agenda of the Rabbinical Assembly which includes Social Justice Partnerships, Interfaith Work and Hekhsher Tzedek -- a star project of the Conservative movement which is focused on creating an ethical certification process for kosher foods.
The enormous popularity and success of Hekhsher Tzedek, which has captured the interest of the Jewish community at large, including many of Rabbi Lamm’s Orthodox constituents who are in agreement with my colleague, Rabbi Morris Allen’s call that we take ethical mitzvot as seriously as ritual ones in the preparation of kosher food. The message we are hearing loud and clear is that the American Jewish community is quite literally hungry to lead lives where the ritual is bound up in the ethical underpinning.
This contribution and others, however, have sadly eluded the notice of Rabbi Norman Lamm, chancellor of Yeshiva University , who felt moved to publicly declare the need to recite Kaddish for our allegedly-dying movement in a recent Jerusalem Post interview.
It seems that Rabbi Lamm has been so busy making funeral arrangements that he has missed the news of our movement’s great and global vitality. Our seminaries are respected houses of religious learning and pastoral training, drawing new and committed students to the rabbinate. There are exciting congregational developments around the world, especially in Israel and Europe . Our presence in Latin America is critical. Our warm and welcoming synagogues throughout the United States and Canada offer proof that our movement occupies the very heart of Jewish life in North America .
And our camping and school system could not be stronger and more in demand. If any of our schools are feeling the pinch, it is an indication of the nation’s economic crisis as a whole… not our movement’s failure.
As I prepare to assume my post as executive vice president of the Rabbinical Assembly this summer, I am excited and optimistic at this very moment of transition into new leadership. With Chancellor Arnold Eisen directing the Jewish Theological Seminary and Rabbi Steven Wernick heading The United Synagogue of Conservative Judaism, we are prepared to energetically bring the Conservative Movement forward into the new century.
My advice to Rabbi Lamm is -- save your Kaddish. The imminent demise of Conservative Judaism is a tired and false mantra. Instead, I would suggest that you direct your attention to working cooperatively within the Orthodox community to build for the Jewish future. This, and not eulogizing the institutions where Jews live their lives, ought to be the work in which we jointly and cooperatively engage.
Rabbi Julie Schonfeld
Incoming Executive Vice President
The Rabbinical Assembly
A RESPONSE TO RABBI NORMAN LAMM
By Rabbi Julie Schonfeld
Incoming executive vice president of the Rabbinical Assembly
New York, NY (May 13, 2009) – One week ago today, I returned from the AIPAC conference in Washington, DC energized not only by the thrilling program but by the realization that out of the 200-plus rabbis in attendance, more than half were my colleagues, ordained by the Conservative movement and now standing at the helms of the leading Jewish communal organizations of the day. They came with delegations of committed Conservative Jews from their congregations and institutions.
During my time in our nation’s capital I also met with the Conservative rabbis who were heading up our new Office of Public Policy and Office of Israel Advocacy, respectively. These initiatives are part of a five-platform agenda of the Rabbinical Assembly which includes Social Justice Partnerships, Interfaith Work and Hekhsher Tzedek -- a star project of the Conservative movement which is focused on creating an ethical certification process for kosher foods.
The enormous popularity and success of Hekhsher Tzedek, which has captured the interest of the Jewish community at large, including many of Rabbi Lamm’s Orthodox constituents who are in agreement with my colleague, Rabbi Morris Allen’s call that we take ethical mitzvot as seriously as ritual ones in the preparation of kosher food. The message we are hearing loud and clear is that the American Jewish community is quite literally hungry to lead lives where the ritual is bound up in the ethical underpinning.
This contribution and others, however, have sadly eluded the notice of Rabbi Norman Lamm, chancellor of Yeshiva University , who felt moved to publicly declare the need to recite Kaddish for our allegedly-dying movement in a recent Jerusalem Post interview.
It seems that Rabbi Lamm has been so busy making funeral arrangements that he has missed the news of our movement’s great and global vitality. Our seminaries are respected houses of religious learning and pastoral training, drawing new and committed students to the rabbinate. There are exciting congregational developments around the world, especially in Israel and Europe . Our presence in Latin America is critical. Our warm and welcoming synagogues throughout the United States and Canada offer proof that our movement occupies the very heart of Jewish life in North America .
And our camping and school system could not be stronger and more in demand. If any of our schools are feeling the pinch, it is an indication of the nation’s economic crisis as a whole… not our movement’s failure.
As I prepare to assume my post as executive vice president of the Rabbinical Assembly this summer, I am excited and optimistic at this very moment of transition into new leadership. With Chancellor Arnold Eisen directing the Jewish Theological Seminary and Rabbi Steven Wernick heading The United Synagogue of Conservative Judaism, we are prepared to energetically bring the Conservative Movement forward into the new century.
My advice to Rabbi Lamm is -- save your Kaddish. The imminent demise of Conservative Judaism is a tired and false mantra. Instead, I would suggest that you direct your attention to working cooperatively within the Orthodox community to build for the Jewish future. This, and not eulogizing the institutions where Jews live their lives, ought to be the work in which we jointly and cooperatively engage.
Rabbi Julie Schonfeld
Incoming Executive Vice President
The Rabbinical Assembly
Friday, March 27, 2009
Conservative Pesah material
Rabbi Moshe Edelman
Dear Friends,
More than 300,000 copies of Passover Haggadot and materials have already been downloaded. JWB is now letting our military chaplains know of these materials for our men and women in the armed services around the world. Now also the New York Board of Rabbis is working with me to provide Haggadot for our chaplains in nursing homes, hospitals, agencies for special needs, rehab facilities, long-term care, assisted living, jails and prisons - to name but a few; I thank both the JWB and the NYBR for allowing me to be helpful.
Here is the direct URL for Passover
http://www.jewishfr eeware.org/ downloads/ folder.2006- 01-07.0640323187 /
NOW the 5769 SEDER SUPPLEMENTARY READINGS are posted.
PASSOVER 5768 NEW - SEDER SUPPLEMENTARY READINGS: PDF
This is the newest 5768 collection of readings, comments and additions to make your Seder more meaningful and interesting. This material is also appropriate for Divrei Torah and Homiletics.
PASSOVER 5769 SEDER SUPPLEMENTARY READINGS PDF
The enclosed materials are intended to make your Seder more memorable and meaningful. Download the PDF and then select those readings you wish to print and include in your Seder.
PASSOVER NEW for 5768: Updated 5766 SEDER SUPPLEMENTARY READINGS: PDF
This is an updated re-issuing of readings from 5766 to enhance each Seder and also to serve as resources for Divrei Torah and sermons.
Many of these are ideal for supplementing your Seder, changing perhaps for each night.
Previous years' readings have been retained.
FOR THOSE WHO NEED SERMON STARTERS you'll find many in each edition of Seder Supplementary Readings
Enjoy - and share.
Thanks in advance to all who allow their congregations and schools to know what is available.
Dov
--
Rabbi Barry Dov Lerner
'1969 MHL 1970 Rabbi JTSA 1995 DD JTSA
President, Foundation For Family Education, Inc.
Associate Rabbi, Congregations of Shaare Shamayim
__._,_.___
Messages in this topic (1) Reply (via web post) | Start a new topic
Messages | Links | Polls | Calendar
Visit our home page at http://www.shefanetwork.org
*****************************************
"Shefa: The Conservative Movement Dreaming from Within" is a forum for
passionate Conservative Jews to reflect together as they increase creative
energy within within the culture and environment of the Conservative
Movement in an effort to bring a renewed and revitalized perspective to
Conservative Jews.
We belong to the Conservative Movement and commit ourselves to working
towards its revitalization. Be a part of this community of visionary
thinkers and builders. To join the conversation, email
shefa-subscribe@yahoogroups.com.
Visit our home page at http://www.shefanetwork.org
*****************************************
Dear Friends,
More than 300,000 copies of Passover Haggadot and materials have already been downloaded. JWB is now letting our military chaplains know of these materials for our men and women in the armed services around the world. Now also the New York Board of Rabbis is working with me to provide Haggadot for our chaplains in nursing homes, hospitals, agencies for special needs, rehab facilities, long-term care, assisted living, jails and prisons - to name but a few; I thank both the JWB and the NYBR for allowing me to be helpful.
Here is the direct URL for Passover
http://www.jewishfr eeware.org/ downloads/ folder.2006- 01-07.0640323187 /
NOW the 5769 SEDER SUPPLEMENTARY READINGS are posted.
PASSOVER 5768 NEW - SEDER SUPPLEMENTARY READINGS: PDF
This is the newest 5768 collection of readings, comments and additions to make your Seder more meaningful and interesting. This material is also appropriate for Divrei Torah and Homiletics.
PASSOVER 5769 SEDER SUPPLEMENTARY READINGS PDF
The enclosed materials are intended to make your Seder more memorable and meaningful. Download the PDF and then select those readings you wish to print and include in your Seder.
PASSOVER NEW for 5768: Updated 5766 SEDER SUPPLEMENTARY READINGS: PDF
This is an updated re-issuing of readings from 5766 to enhance each Seder and also to serve as resources for Divrei Torah and sermons.
Many of these are ideal for supplementing your Seder, changing perhaps for each night.
Previous years' readings have been retained.
FOR THOSE WHO NEED SERMON STARTERS you'll find many in each edition of Seder Supplementary Readings
Enjoy - and share.
Thanks in advance to all who allow their congregations and schools to know what is available.
Dov
--
Rabbi Barry Dov Lerner
'1969 MHL 1970 Rabbi JTSA 1995 DD JTSA
President, Foundation For Family Education, Inc.
Associate Rabbi, Congregations of Shaare Shamayim
__._,_.___
Messages in this topic (1) Reply (via web post) | Start a new topic
Messages | Links | Polls | Calendar
Visit our home page at http://www.shefanetwork.org
*****************************************
"Shefa: The Conservative Movement Dreaming from Within" is a forum for
passionate Conservative Jews to reflect together as they increase creative
energy within within the culture and environment of the Conservative
Movement in an effort to bring a renewed and revitalized perspective to
Conservative Jews.
We belong to the Conservative Movement and commit ourselves to working
towards its revitalization. Be a part of this community of visionary
thinkers and builders. To join the conversation, email
shefa-subscribe@yahoogroups.com.
Visit our home page at http://www.shefanetwork.org
*****************************************
Wednesday, March 18, 2009
Conservative Trouble
Threatening Rebellion, Synagogues Demand Conservative Movement Reforms
By Anthony Weiss
Published March 17, 2009.
* Print
* Email
* Share
* Author Archive
* Community News
A group of presidents of Conservative synagogues is threatening rebellion and even possibly secession if the Conservative movement’s congregational arm does not make prompt and dramatic structural changes, the Forward has learned.
In a letter addressed to the United Synagogue of Conservative Judaism’s president, professional head and board, the synagogue presidents accuse the organization of being “opaque,” disorganized and even vengeful, and demand serious changes within 90 days.
“We believe that the organization has become insular, unresponsive, and of diminishing value to its member congregations,” the congregational presidents write in the letter, which was obtained by the Forward but has not yet been sent.
In the letter, the signatories hint that if their demands are not met promptly, their synagogues may ultimately withdraw support for USCJ.
Those behind the letter say that a dozen congregation presidents have committed to signing so far and that they ultimately hope to attract anywhere between 25 and 50 synagogues. They said they expect the letter to be sent around March 23.
Related Articles
* Conservatives Get New Leader Amid Calls for Overhaul
The letter surfaces a little more than a week after a separate coalition of rabbis, cantors and synagogue presidents from 25 of the largest Conservative congregations in the country, calling itself HaYom, also sent a challenging letter to USCJ’s leadership. That letter, though less specific in its demands, expressed similar dissatisfaction with USCJ and requested a meeting with the organization’s leadership. Such a meeting has been scheduled for March 19.
Word of the latest letter also comes just after USCJ announced that it had selected Rabbi Steven Wernick, a pulpit rabbi at a prominent Philadelphia-area synagogue, to be its new executive vice president, pending contract negotiations and board approval. Both HaYom and the presidents’ letter criticized the USCJ search committee that worked to fill the position as being too secretive.
Robert L. Rubin, the primary drafter of the presidents’ letter and treasurer of Adas Israel Congregation, a large and influential Washington, D.C., synagogue, said he began work on the letter after calling around to other congregations beginning this past summer and finding that none of them — large, medium or small — were pleased with the services they received from USCJ. Adas Israel’s president, Edward Kopf, has signed the letter.
The letter levels a series of charges against USCJ, including that its actions are “controlled by a relative few,” that “there appears to be a culture of entitlement and intolerance on the part of the professional and lay leadership,” that complaints are met with “a fervent attempt to quash dissent” and that “the official governing bodies are so large and/or so insular that they are unresponsive or unworkable.”
It also requests a number of changes in USCJ’s policies. The letter demands, among other things, that USCJ publish its recent budgets and the contract of its current executive vice president, hold a series of open discussions for congregations to voice their concerns, and shrink and reorganize its governing boards. The letter sets deadlines for action on these items ranging from 30 to 90 days.
In response to a description of the letter, USCJ’s international president, Raymond Goldstein, said that he agreed with a number of the concerns raised, including the need for greater transparency and the description of the organization’s governance structure as unwieldy. He said that he and others at USCJ had worked to try to address these issues. He also said that a number of the demands, such as posting the budget online and holding town hall meetings, seemed reasonable. But Goldstein strongly disagreed with the assertion that USCJ tries to quash dissent.
Although some in the Conservative movement have expressed hope that the selection of Wernick could set a new direction for USCJ, it seems unlikely that it will satisfy this letter’s signatories. The letter says that the professional head of USCJ should be a “Chief Operating Officer with proven successful organizational skills,” and Rubin said that the ideal would be someone with significant experience running a large, multi-branch organization.
Wernick, 41, has been a pulpit rabbi since he was ordained at the Jewish Theological Seminary in 1996. He is currently the spiritual leader of Adath Israel in Merion Station, Pa.
Goldstein called the letter’s position on the role of the top professional “terribly parochial” and said that the search committee had taken management skills into account in choosing Wernick.
Rubin said that this letter was written separately from the HaYom letter, and that he sees the two efforts as distinct but complementary. He said that HaYom’s concerns about the movement are broader and more philosophical, while those expressed in the presidents’ letter are more concrete and short-term.
Even as the presidents’ letter expresses a desire to work amicably with current USCJ leadership, it also lays out potentially drastic consequences if substantial progress is not made. The signatories write that they have “chosen to continue our support, both financial and otherwise, for the next 90 days.”
“Barring acceptable results within the next 90 days, a next step would be to energize the larger USCJ constituency to demand change on or before the convention in the fall,” the letter continues, referring to USCJ’s biennial convention in December. “Finally, assessing our continued commitment to the existing organization, while an option, is our choice of last resort.”
While breaking off ties with USCJ would be a dramatic step, it would not be without recent precedent. In April of 2008, three large Conservative congregations in Toronto withdrew from USCJ, complaining that they were not receiving adequate services.
Goldstein said he was open to working with the letter writers but didn’t like their confrontational tone.
“I would look forward to partnering with these people rather than have them feel it necessary to threaten,” he said.
By Anthony Weiss
Published March 17, 2009.
* Share
* Author Archive
* Community News
A group of presidents of Conservative synagogues is threatening rebellion and even possibly secession if the Conservative movement’s congregational arm does not make prompt and dramatic structural changes, the Forward has learned.
In a letter addressed to the United Synagogue of Conservative Judaism’s president, professional head and board, the synagogue presidents accuse the organization of being “opaque,” disorganized and even vengeful, and demand serious changes within 90 days.
“We believe that the organization has become insular, unresponsive, and of diminishing value to its member congregations,” the congregational presidents write in the letter, which was obtained by the Forward but has not yet been sent.
In the letter, the signatories hint that if their demands are not met promptly, their synagogues may ultimately withdraw support for USCJ.
Those behind the letter say that a dozen congregation presidents have committed to signing so far and that they ultimately hope to attract anywhere between 25 and 50 synagogues. They said they expect the letter to be sent around March 23.
Related Articles
* Conservatives Get New Leader Amid Calls for Overhaul
The letter surfaces a little more than a week after a separate coalition of rabbis, cantors and synagogue presidents from 25 of the largest Conservative congregations in the country, calling itself HaYom, also sent a challenging letter to USCJ’s leadership. That letter, though less specific in its demands, expressed similar dissatisfaction with USCJ and requested a meeting with the organization’s leadership. Such a meeting has been scheduled for March 19.
Word of the latest letter also comes just after USCJ announced that it had selected Rabbi Steven Wernick, a pulpit rabbi at a prominent Philadelphia-area synagogue, to be its new executive vice president, pending contract negotiations and board approval. Both HaYom and the presidents’ letter criticized the USCJ search committee that worked to fill the position as being too secretive.
Robert L. Rubin, the primary drafter of the presidents’ letter and treasurer of Adas Israel Congregation, a large and influential Washington, D.C., synagogue, said he began work on the letter after calling around to other congregations beginning this past summer and finding that none of them — large, medium or small — were pleased with the services they received from USCJ. Adas Israel’s president, Edward Kopf, has signed the letter.
The letter levels a series of charges against USCJ, including that its actions are “controlled by a relative few,” that “there appears to be a culture of entitlement and intolerance on the part of the professional and lay leadership,” that complaints are met with “a fervent attempt to quash dissent” and that “the official governing bodies are so large and/or so insular that they are unresponsive or unworkable.”
It also requests a number of changes in USCJ’s policies. The letter demands, among other things, that USCJ publish its recent budgets and the contract of its current executive vice president, hold a series of open discussions for congregations to voice their concerns, and shrink and reorganize its governing boards. The letter sets deadlines for action on these items ranging from 30 to 90 days.
In response to a description of the letter, USCJ’s international president, Raymond Goldstein, said that he agreed with a number of the concerns raised, including the need for greater transparency and the description of the organization’s governance structure as unwieldy. He said that he and others at USCJ had worked to try to address these issues. He also said that a number of the demands, such as posting the budget online and holding town hall meetings, seemed reasonable. But Goldstein strongly disagreed with the assertion that USCJ tries to quash dissent.
Although some in the Conservative movement have expressed hope that the selection of Wernick could set a new direction for USCJ, it seems unlikely that it will satisfy this letter’s signatories. The letter says that the professional head of USCJ should be a “Chief Operating Officer with proven successful organizational skills,” and Rubin said that the ideal would be someone with significant experience running a large, multi-branch organization.
Wernick, 41, has been a pulpit rabbi since he was ordained at the Jewish Theological Seminary in 1996. He is currently the spiritual leader of Adath Israel in Merion Station, Pa.
Goldstein called the letter’s position on the role of the top professional “terribly parochial” and said that the search committee had taken management skills into account in choosing Wernick.
Rubin said that this letter was written separately from the HaYom letter, and that he sees the two efforts as distinct but complementary. He said that HaYom’s concerns about the movement are broader and more philosophical, while those expressed in the presidents’ letter are more concrete and short-term.
Even as the presidents’ letter expresses a desire to work amicably with current USCJ leadership, it also lays out potentially drastic consequences if substantial progress is not made. The signatories write that they have “chosen to continue our support, both financial and otherwise, for the next 90 days.”
“Barring acceptable results within the next 90 days, a next step would be to energize the larger USCJ constituency to demand change on or before the convention in the fall,” the letter continues, referring to USCJ’s biennial convention in December. “Finally, assessing our continued commitment to the existing organization, while an option, is our choice of last resort.”
While breaking off ties with USCJ would be a dramatic step, it would not be without recent precedent. In April of 2008, three large Conservative congregations in Toronto withdrew from USCJ, complaining that they were not receiving adequate services.
Goldstein said he was open to working with the letter writers but didn’t like their confrontational tone.
“I would look forward to partnering with these people rather than have them feel it necessary to threaten,” he said.
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