Al Tifrosh Min Hatzibur Do Not Separate Yourself From The Community, Part II

Rabbi Jamie Korngold giving lessons online

My friend Ilene urged me to post and expand my answer to her question about an article that appeared in the style section of yesterday's New York Times. We have been friends since our sons Sammy and Harper were in the baby room at the JCC. I have learned over the years that you don't spit in the wind, you don't tug on Superman's cape, and if at all humanly possible, you don't say no to Ilene. It's like yelling at the whirlwind.

The Times article - Bar Mitzvah Studies Take to the Web by Amy Virshup - describes how some rabbis and cantors are using Skype and other web 2.0 technologies to connect with young men and women preparing to become Bar or Bat Mitzvah. It also explores how some of those clergy offer their services specifically to enable families who do not belong to congregations to maintain this non-affiliation. For some of these service providers, they describe what they offer as a financial benefit:

"they’re not paying dues and religious school fees to a synagogue for years of preparation. The e-rabbis generally charge on a fee-for-service basis —Yitzhak Miller (he prefers “Rabbi Yitzi”) charges $950 for 12 hours of Hebrew tutoring (in either 15-minute weekly sessions or half-hour ones every other week), another $875 for his Family Exploration program (in which participants study the meaning and importance of the bar mitzvah ceremony) and then $1,000 to officiate at a Saturday morning Torah service."

 Others, like adventure-rabbi Jamie Korngold, say that they offer something meaningful that established synagogues by and large do not.

“Our generation doesn’t view Judaism as an obligation,” said Rabbi Jamie Korngold, aka the Adventure Rabbi, who offers an online bar mitzvah program. “It’s something that has to compete in the marketplace with everything else they have in their lives...”

Taking the online route, according to those who’ve done it, is especially good for children with learning disabilities who might have trouble in a conventional classroom. It is also more convenient and flexible, better attuned to the hectic schedules of contemporary family life (no carpooling!). “Joining a synagogue? I looked at it, and there would have been no bat mitzvah,” said Shari Steele, whose daughters’ double bat mitzvah was led by Rabbi Korngold in August. “It would not have happened for my family.”

For some time now, there have been voices in the Jewish world saying (sometimes shouting) that the synagogue is just so 20th century - it no longer meets the needs of the Jewish people (at least those under 40). George D. Hanus, an attorney in Chicago, went so far as to publish monthly newspaper for a while in which he repeatedly accused the synagogue rabbinate of engaging in a form of fraud, by holding education hostage to synagogue membership. Of course his agenda involved getting all Jewish children into day schools - not a proposition whose success is indicated by the data. Day school is great for many, but there always be more who make other choices.

I am not unbiased, as a synagogue based educator, but I am unconvinced. Does the synagogue need to change and learn how to meet the needs of a new generation? Absolutely, and it always has needed to do so. Synagogues have risen or failed to rise to meet that challenge for millenia. To that end, I want to recommend a book to anyone who is a professional or lay leader in a synagogue (from any movement/non-movement).

Jim Prosnit, my rabbi suggested that our Senior Staff (2 rabbis, 1 Cantor, 3 educators and our physical plant director) and our president make part of our bi-weekly staff meeting into a book club. We are reading Sacred Strategies: Transforming Synagogues from Functional to Visionary by Isa Aron, Steven M. Cohen, Lawrence A. Hoffman and Ari Y. Kelman. It has been a fascinating read and we have had some wonderful conversations. I believe that this will spark a new level of visioning and development for our congregation. I will write more about this book later. The reason I bring it up in this discussion is to make it clear that there are many alternatives to tossing the synagogue and the synagogue school into the dustbin of history. The model is not useless simply because its roots are in centuries past. It needs to adapt to the needs of the 21st century. It needs Jews to join and create that evolution.

Another book that is helping me think this through is The Networked Nonprofit: Connecting with Social Media to Drive Change by Beth Kantor and Allison Fine. They are two social media experts whose practice centers on helping non-profits (and the synagogue fits that category rather nicely) use social media to connect to their constituency - members and potential members, to a donor base and to the work that they do to change the world. One of the things they have taught me is that Millenials (born 1978 - 92) are passionate about causes, but not about organizations. This tells me that we have to change the way we and they think about the synagogue - refocusing on the idea that the synagogue is a community, not just another organization. They also expect web-savvy and social media competence. We need to get on that.

I recommend all Jewish educators get a copy of this book and start reading it. And join Darim Online's Facebook Book Group, which is getting ready to discuss it from a Jewish educational perspective. You can click here to listen to a very interesting webinar Darim conducted with one of the authors, Allison Fine.

If you have been reading this blog for a while, you know I am committed to the idea of encountering Judaism and our Jewish connections through both an analog and a digital lens. And I applaud the clergy people described in the article in the Times for using technology to connect with their students.I have no problem with using technology, but the idea of becoming a Bar/Bat Mitzvah without being a part of a worshiping community is bankrupt. Sammy (Ilene's son) and Harper (my son) are not becoming Jewish adults this spring in a vacuum or so they can put it on a resume. They are assuming the role of young men who can say prayers to which the rest of the adults in the congregation can say "Amen."

Rites of passage in all cultures are not only about the one reaching a milestone, but about the change in their role within a community. There is nothing wrong with going to Israel or the Grand Canyon for a private or semi-private ceremony. That is just a Kodak moment. You don't "have" a Bar/Bat Mitzvah any more than you "have" a lawyer, doctor or tennis player. You become those those things.

And a child becomes a Bar/Bat Mitzvah by virtue of reaching the Jewish Age of majority, not because they participated in or led a service. The service is actually so that the adult community can publicly acknowledge that this person is no longer a minor in the eyes of the community, but someone whose prayers and blessings can count for all of us and to which we may say "Amen." (See Sanhedrin 68b)

But completely divorcing the process from a sacred community is not much different than the Faux Mitzvah - a non-Jewish riff on the Bar Mitzvah for the purpose of having a party to celebrate a birthday in a way that mirrors some of the B/M parties for which some communities have become a little infamous. It rips away the meaning.

I have admired much of the Adventure Rabbi Stuff Jamie Korngold has been doing. I think this may be a bit too much of an adventure. I do anticipate a time in the near future when our members' kids will have some of their BM lessons via skype. With two working parents, crazy schedules, etc, I see no problem with our cantor Blum scheduling a meeting that takes place in the comfort of their respective homes. In fact I hope it happens relatively soon. It responds to the needs of families and their unique needs. And we need to be asking the questions that will reveal the needs people have so we can meet them.

In this context, our cantor could be working with kids who go to religious school, to camp, on retreats and in the junior choir with one another - in short within the context of a sacred community of learners, of prayers and of doers of Tikkun Olam.

Solving the problem of the last Jewish family in East Cupcake, North Dakota or in Smolensk is noble and valuable. And technology can help do that for people who don't have much geographic proximity to a Jewish community, Giving a family in Chicago or Fairfield, CT  the opportunity to opt out of a congregation to save money or the commitment of time and energy in order to tag the Bar/Bat Mitzvah Base is just not Jewish.

We have all seen kids (and adults) who have no eyes. You know who I mean - the ones who never look up from their hand-held device: a Blackberry, an I-Phone/Touch/Pad/Pod, a GameBoy or other game system - and so we never see their eyes.

If technology serves to allow people to further separate themselves from the community, then community will only be virtual, not real. Technology needs to be used to bring us together, not give us the means to stay apart. Our congregation's Facebook Group is only a few weeks old and is already bringing people together. Our Kitah Hey (5th graders) connect with kids in Beersheva and Haifa via Skype on our SmartBoard.

But this past Shabbat, my twelve year-old son wanted to go to services with his dad. He's not too old to play with my tzitzit (and he is starting to think about what he wants his tallis to look like). And he wanted to sit with his grand-friend Jim Abraham in services and at breakfast with the Brotherhood. He set down his cell phone and connected in prayer and fellowship with his congregational community. And then when we left, he texted his good friends from Eisner Camp.

Rachel Gurevitz, my other rabbi, told me about a member of our congregation whose family began attending our monthly Mishpacha Shabbat. In the beginning, she and her husband would discuss it as the time neared. But community is habit forming. Now it just goes on the calendar at the beginning of the year. And that same member has become involved with a group of other parents in our Kitah Gimel (3rd grade). We don't have school the Sunday of Thanksgiving. So she and a group of other parents are arranging a Sunday morning get together because they don't want to miss out on their weekly community time together. 

Rabbi Fred Schwartz of Temple Sholom in Chicago once told me he believed that Jews should be allowed to die without benefit of clergy. If you don't affiliate or if you leave the synagogue, why should you expect a rabbi at you parent's funeral? Where were you when the congregation needed your support - and now you want theirs? And he wasn't talking about money. He was talking about being in the pews. At someone's shivah. At the Beit Cafe. Letting the Youth Group wash your car. Marching on Washington in support of Israel.

The woman quoted in the final paragraph of the New York Times article makes me very sad. "Once Joanne... had found a rabbi for Eli to work with, she pretty much bowed out of the preparations, she said. 'I just cared about the party.'" She misses the point of Eli becoming a Bar Mitzvah. This should be his coming out celebration - in the sense of the debutantes of yesteryear. How can he be a Jewish adult if she has disconnected him from the Jewish community? 

The point of the whole exercise is announcing that you are ready to engage in the richness of Jewish life and the community announcing it is ready to take your participation seriously on an adult level. Technology, like all innovations can be both tool and weapon. It can divide us or bring us together. As parshat Nitzavim reminds us, we must choose well, so we may live.

For more on this and the article inside the same section by Bruce Feiler please check out Sh'ma Koleinu by Rabbi Rachel Gurevitz.

Technology in Temple: Spirituality in 140 Characters or Fewer

This was published recently in the Huffington Post. Rabbi Laura Geller serves Temple Emanuel of Beverly Hills. There are some interesting questions, and I think she has found some interesting answers in bringing the Jewish analog and digital lenses together. Obviously this exercise does not fit every setting at every time. The full sermon is here.

I am with my congregants on a Jewish study tour of Morocco following "the footsteps of Maimonides." There in the old city of Fes is the Kairaouine Mosque, constructed in 857 C.E. and connected to what might be the oldest ongoing university in the world. Maimonides was a student there. In some ways, the city hasn't changed since his time. Donkeys still carry heavy loads of fabric on their backs through the narrow ancient streets just the way they did when he lived here.

But when you peer into the mosque, you can see the same poster that you see as you enter our synagogue: a picture of a cell phone with a line drawn through it. In the mosque, the Arabic words on the sign can be roughly translated as: "Please turn off your cell phones. Talk to God instead."

Some things never seem to change and are common the world over. People still gather for prayer. Imams, priests and rabbis give sermons. We want people to pay attention. How do we help people pay attention?

Sometimes we take risks, do something that might even be slightly transgressive. Consider for example these recent High Holy Days in our congregation, Temple Emanuel of Beverly Hills, a large, almost 75-year-old Reform congregation in the middle of Beverly Hills. The opening words of my Rosh Hashana sermon, as I took my cell phone out of the pocket of my white robe, were: "Please do not turn off your cell phone."

There was stunned silence, then nervous laughter. "Yes, you heard me. Please do not turn off your cell phones. In fact, please take them out now. And if you have a Facebook or Twitter account, please log on."

The theme of all of our High Holy Day messages related to the existential question posed by God to the prophet Elijah in the Book of Judges: "What are you doing here?" "What are you doing here," we asked our congregants. "What are you doing here in the synagogue and here at this very moment in your life?"

So I gave the congregation an assignment right there in synagogue: "Please post your answer to the question 'What are you doing here?' in 140 characters or less."

In 140 characters. Characters, not words.

Many of them did, and the answers, because they were so short perhaps, were especially moving.

"I am in Temple Emanuel for Rosh Hashanah services sitting next to my adult children thinking about my own parents." (111 characters.)

"I am letting beautiful music wash over me and feeling a connection with Jews around the world." (91 characters)

"I am thinking about last year... not an easy year... financial challenges, health scares...I'm hoping this year will be better." (117 characters)

"I am looking for balance in my life. ( 36 characters.)

"I am trying to connect my soul to something deeper than just myself." (68 characters.)

Existential questions probably don't change. But the ways we challenge people to think about them do change over time. And new technology gives us new tools.

My colleague Rabbi Jonathan Aaron also took risks with technology for one of his sermons. He used a PowerPoint presentation to encourage people to think about what it means to be "here." It opened with an image of the chairs in our sanctuary, and then of the sanctuary building. Then the picture expanded to the city of Beverly Hills, then to the state of California. In each subsequent image the camera zoomed further and further away until eventually we saw the picture of the universe from the Hubble space craft.

It was as though we were seeing the universe through God's eyes, as it were. Suddenly everything looked different, including our own personal dramas that often keep us stuck in constricted places and keep us from seeing the bigger picture.


The Biblical story describes how Elijah discovered that bigger perspective not in an earthquake and not in a fire, but rather in a still small voice. Our congregation got a glimpse of it through PowerPoint, Facebook and Twitter.

The important questions never change. But new technology can help us pay attention -- and respond -- in different ways.

Cross Posted to Davar Acher

Can Open Source work for Jewish Education?

My friend and mentor Shalom Berger of the Lookstein Institute for Jewish Education in the Diaspora at Bar Ilan share a link to Tzvi Daum's blog with a bunch of us, curious about our response to his challenge. As a synagogue rather than day school educator, I don;t believe he is speaking directly to me, but the questions are valid regardless of setting.

I have some thoughts, which I will share at another time. I am more interested in yours. In addition to his three highlighted questions, what do you think about open-source Jewish learning? Is there an upside and/or a downside to increasing our reliance on the digital lens for Jewish teaching and learning? And what should the balance be? (If you choose to respond in your own blog, please post a link in the comments to this blog and to Tzvi's.)

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Quick, what do Mozilla Firefox, Linux, Moodle, Openoffice.org. Audacity and Filezilla all have in common?
Answer: They are all examples of great open source software available for free on the web. In general, open source products are developed by people around the globe who contribute their time and expertise to develop a product which is then made available for free to the public at large.

Recently there has been some discussion about exploring an open source model for Jewish education. It sounds idealistic, everybody chipping in their little part, the question is - how practical is such an idea?

As someone who has actually tried to organize an open source project or two for Jewish education, I would like to share what I learned from these experiences and what I see the challenges to be.

One particular project I tried to launch revolved around developing some Judaic Studies curricular materials. (I have blogged about it here in the past.) My thought was to start with something small that educators can collaborate on over the summer. I thought the free time in the summer and the limited materials that needed to be covered would make be a good first candidate for an open source project. However, sadly enough the project never got off the ground. I will be the first to admit that I was probably the source of the problem, however there are some lessons I took away from this. I view these as challenges which need to be overcome in the future.

Challenge #1
Are Jewish educators even online?

The first step in any open source project is finding like minded people willing to contribute their time and expertise. Where does one find such people? Techies use the internet to find each other. Where do you find other Jewish educators online? I posted invitations on Lookjed, I created a Facebook group...I even tried faxing an invitation to all schools in the Lookjed directory. However, at the end of the day, I question what percentage of Jewish educators were even aware of such a project. Many Jewish educators have ideological opposition to using the internet at home. If you can't find a big enough pool of contributors your project is almost dead in the water unless it is very small and specific. Although I thought my project was small and specific, obviously it wasn't small and specific enough.

Challenge # 2
Do educators have the time and technological expertise?

Even if we can find Jewish educators online, how many of them feel comfortable using technology collaborating tools? It is one thing for people who make their living as developers to use technology to connect and collaborate on the development of software, but can you ask them same of educators? Put another way, asking techies to use tech is somewhat different than asking non techies to use tech. Do we have any good examples of successful open source educational curricular projects out there on a national level? There is talk of open source textbooks, Wikipedia might be a close example but they are not exactly the same. I have seen some attempts for Jewish educators to get together on a wiki, but I am unaware of any great results in terms of team collaboration and project successes. With time the tools will presumably get easier to use, but the steep learning curve for contributors remains a challenge.

Another related thing to consider, is the time factor. While the average software developer probably makes a decent salary and most likely has a small family as the average American does, those involved in Jewish education are often making a minimal salary and work two jobs to support a larger than average family. That does not leave a lot of free time to dedicate to projects. Some of us are a little crazy, but the majority are not. Working on a project requires dedication and at a certain point one needs to ask themselves why am I doing all this work for free?

Challenge # 3
Who is leading and/or sponsoring the project?

Speaking of free, when you read about most of the successful open source projects you will notice two things they have in common. The first is, they are almost all led by a group at the top who are dedicated to the project on a nearly full time basis. Second, these people at the top are usually SPONSORED in some way. They are not working for free.

For example: Openoffice.org is supported by Sun Microsystems, presumably because they want to chip away at Microsoft. Moodle headquarters is supported by hosting services who use the Moodle trademark and contribute a portion of their profits to the head team. Linux developers make their money by offering support. Sourgeforge.net which hosts open source projects for free makes money by selling their platform software to businesses. Even Wikipedia has its own foundation and can easily make money by advertising. The point is, very few large projects are developed wholly by people with altruistic intentions. Filezilla was started as class project and released as open source because the developers didn't think anybody would pay money for it with so many commercial options available. Audacity is about the only project I know of that does not have a steady source of funding other than donations. It is a small project to be sure.

Thus, I think even if open source were to be used in Jewish education, at least the core team would need to be sponsored in some sort of manner and given organizational support. Sponsoring a core group would most likely get a project off the ground to the point where a greater mass of contributors can join at a later time and be guided to what their role can be.

I don't want to sound pessimistic or be the naysayer who says it can't be done, but until I see a successful open source Jewish educational project I remain unconvinced about the viability of using open source to solve Jewish educational needs. I know for example, the Jim Joseph Foundation made a grant to 14 fellows to build online communities of practice, I am curious where that will lead to after two years of training.

To be determined.

Tzvi Daum
http://www.torahskills.org/
http://www.twitter.com/torahskills

PS I don't consider the various lesson planning sites such as chinuch.org or SJED as examples of successful open source models. For the most part these are sites where users just contribute lesson plans they created. There is no collaboration between contributers and the result is a jumble of lessons with hardly any rhyme, reason or methodology to it.

Unpresenting from Heather Gold via Beth Kantor

Beth Kantor is the co-author of The Networked Nonprofit: Connecting with Social Media to Drive Change and a fantastic social media blog about How Networked Nonprofits Are Using Social Media to Power Change. It is one of the few blogs I read daily. This came in today, and it occurred to me that there is a lot here that applies to classroom teachers as much as it does to people who present at conferences. Enjoy and add your suggestions!  - Ira

What I Learned About Unpresenting from Heather Gold

 

I first met Heather Gold when she did stand up comedy at the first Blogher conference in 2005.   In addition to comedy,  Heather is a keynote speaker and teaches her unique style of interactive performance in “unpresenting” workshops.

I do a lot of presenting and am spending to much time writing bullet points, creating slides, and practicing what I’m going to say.    I think that this puts a stop to creating conversation in the room.    I wanted to learn some conversational mechanics — so I could stop talking at people and begin talking with them.

I took one of her workshops recently.   We had a small group and each of us had to speak in front of the group while Heather coached us.   It was incredibly helpful to have another pair of eyes point out ways how you could improve to encourage more interaction.

Here’s what I learned:

• Emotions Are More Important Than Facts: To prompt conversation, you need to make an emotional connection.  Happy, sad, angry, etc can help open the conversation.  Maybe its an opening story that sets this emotional tone.

• Feel the Room, Be in the Moment: Do not focus on what you want to tell people, read people’s body language, make eye contact, and most importantly connect to them.

• Know Yourself: You need to cultivate as much self-awareness as possible.  When you open up the room for conversation, the unexpected might happen.     Understand that if you’re uncomfortable, the rest of the room might not be – so sit and stay with it.   Also, self-recognition gets the most laughs.

• The Only Thing That Matters Is That You Care: The most important thing is that you care about your topic and that you have some passion for it.  If you’re bored with what you’re saying, the audience will be too.

• Use Call and Response with Humor: As Heather pointed out, as a stand up comic, she can tell how people are connecting – they laugh or they don’t.    One thing I learned is that if you get a laugh,  say it again in another way.

• Vary Your Style: If your natural style is high energy, then don’t stay at the level the whole time you present.  Change volume, tone, speed, and color.

• The Pregnant Pause: Don’t always fill the space with talk – a pause, silence can create an opening for conversation.

• When the Group is Quiet: If the group is not responding for whatever reason,  don’t tell them they’re being too quiet.  That only encourages them to be more quiet.

• Eye Scanning: You may engage one-on-one with someone in front of everyone in the group, but let your eyes scan the room for other people who might want to join in.   The sides of the circle or room are where there might be energy.  Giving the gift of your attention to the audience, makes it more interactive.

• Translation Techniques: If you use any jargon, be sure to pause and ask “Does everyone know what that is?”   Try to establish relevancy in the room.

• Traffic Cop and Threading: Keep the conversation going by summarizing points and threading through out.  Sometimes if someone takes the conversation to a place where you don’t want to go, you can use the “talk over” technique.     Some people may think it is rude, but helps you keep on track.

• Acknowledge People: When you are threading conversations and someone shares something amazing – acknowledge it.   Also, an opportunity for threading.    Make them feel you heard them.  It’s like when a child comes to you and says, “I hurt my finger.”   You might ah …

• Don’t Walk Out on Applause: If you get applause, wait until it is finished before the leaving the stage.

Thanks Heather for a terrific workshop!

Purposeful and Passionate: Synagogues in the Age of Facebook

This was posted on Jvillage Network, which builds and hosts websites for Jewish organizations, and helps them use technology to deepen connections between members and the institution and attract new members as well. I have recently started following their blog, after hearing about from eJewish Philanthropy (who else?). .I think Samets presents the challenge to our congregations in a well-focused manner. How do we respond? - Ira

Synagogues lagging behind cultural change is nothing new. In fact, there are those who would say synagogues should operate from a thoughtful, process-driven perspective and adopt change slowly. In essence I would agree with that. The challenge is all in the balance.

Synagogues must be able to respond to a rapidly changing culture, while keeping themselves grounded in their mission. Not an easy task, yet we have always found a way to enhance our religious experience through the current culture of our times.

As Jews we must keep our attention focused forward - through the windshield and the dramatic changing landscape ahead. Of course, we must also be alert to the view in the rear view mirror - what we are leaving behind and what is gaining ground.

This dual outlook is what should drive us as individual Jews, just as it drives the Googles, Facebooks, Intels (all with Jewish inside), and even the State of Israel.

Synagogues have the same opportunity of using technology to build a bridge between the synagogue experience and today’s culture. Technology needs to be an outward- looking tool for greater connectedness for the community.

While there are a number of creative synagogues doing remarkable outreach and engaging more members, too few synagogues have been able to emulate their example and create an operational model that will lead them and their communities to a stronger future.

Change happens when leaders intentionally and constructively work toward a better future. Our synagogues need a modern Abraham or Moses - intentional leaders with vision and the passion to lead a movement.

Technology is only a tool. And when used to its maximum benefit, it is a tool that enhances our purpose, our mission, and our movement.

What is your purpose? What is your synagogues' purpose? Where is our passion?

What holds us together as a people, as a religion, is thousands of years old. Abraham, Rebecca, Isaac, Sarah, Moses, Ramban, Golda Meir -- each has served as a powerful connector to our Jewish roots and our religious traditions. Our challenge is to use our rich history of purposeful leadership to regain the strength and focus for our individual communities and create meaningful purpose for our lives today.

American society is constantly changing and that change has impacted our Jewish culture; yet our Jewish foundation remains firm. While our families are spread around the world, less rooted in one cohesive community, we are challenged to create a wholly new Jewish community based on the realities of our world today.

We need to understand today’s 4 P’s for synagogue prosperity, in order to reclaim our Jewish movement in today’s American culture.

• Purpose – the higher goal, the higher calling that resonates
• Passion – in any movement it takes firebrands to influence
• People – those we want to join with us
• Projects – purposeful doing brings people together

Purpose, Passion, People, Projects – the rest is all detail.

This is the time of year when synagogues have an opportunity to start fresh. The first step out of the gate for thinking fresh is to form a strategic planning task force that, with a clear focus and effective leadership, can help the synagogue better understand the community's passions and create a movement in support of them.

Strategic planning work is more about the process than it is about the outcome. Working together as a community, learning, listening to understand what others want and value, and then ultimately arriving at a common goal is key to successful community building and successful movement creation.

• Re-identify your purpose.
• Support it with a passionate commitment.
• Focus it outward toward the people most interested in being drawn toward the purpose.
• Then create projects that will drive action, and more people toward you purpose.
• The outcome - Synagogue well-being.

And through the process you will find out the power of the potential of connectedness in the community, in the synagogue and online.

Yoram Samets, the author is the Founder of Jvillage Network. He is also a frequent writer and blogger on using digital technology to grow membership and engage and build Jewish community.

Virtual and Real Community

The Jim Joseph Foundation Fellows of the Lookstein Institute
for Jewish Education in the Diaspora at Bar Ilan University,
Ramat Gan, Israel. (l. to r.) Front Row: Howard Blas,
Rachel Meytin, Esther Feldman (Lookstein Center),
Ellen Dietrick, Barry Gruber,Lisa Micley, Joy Wasserman,
Lillian Howard. Back Row: Jonathan Fass, Elana Rivel,
Robyn Faintich, nammie Ichilov, Ira Wise,
Shalom Burger (Lookstein Center), Sid Singer, Eliezer Jones.

I am writing this on an Amtrak train from Boston to Bridgeport, CT. I have just spent two days learning about leadership styles, logic models and evaluation with my chevrah in the Jim Joseph Foundation Fellows (#JJFF)[1]. This was our fourth meeting in the past 13 months. The process of this fellowship has been fascinating. While the learning has varied in quality and content – and is often quite excellent – the most significant piece has been the relationships.

There are 14 fellows.

o       We live in Atlanta, the Bay Area, Boston, Connecticut, Chicago, Florida, Houston, Philadelphia, New York (City and upstate), and Washington D.C.

o       There are seven men and seven women

o       We work for and identify with institutions in the Reform, Conservative and Orthodox movements. Some of us work in cross-denominational settings or communal agencies. A few of us work with national institutions.

o       2 of us run synagogue religious schools, 1 runs an early childhood program. 2 of us are day school heads and one has worked as Day School psychologist. 1 of us works in a JCC and 2 are in community Jewish education agencies. 2 work for a college or university. 1 is runs a summer camp for children with special needs, and 2 of us are with national educational initiatives.

o       We range in age from late 20’s (I think) to late 50’s (I think). We are American, British and Canadian citizens. One of us may also be Israeli, but I forgot to ask.

o       Our education ranges from BA to MA to PhD. Some of us grew up in synagogue religious schools, others went to day school. We have belonged to or worked for most of the Jewish youth movements in North America.

This is diverse a group of educators I can ever remember learning and working with, in terms of educational focus, religious orientation and practice age and experience. And I cannot remember learning more from such a small group of educators since my grad school days. Surely I have had amazing experiences at CAJE and NATE conferences.

And I am hoping to have more and deeper ones with the Community of Practice my NATE colleagues and I are developing: that is one of the purposes of this fellowship – to develop CoP’s with our peers. We have been learning a lot about creating these communities using Web 2.0 technology. And we have explored many different issues: educational, technical and communal ones.

Working with this chevrah has taught us all something very important. Virtual communities need more than technological connections to be communities. They need people to have relationships. And we have concluded that F2F – face to face contact, even a little bit – is essential.

Last week I wrote about how social networking was not THE solution, but was an important took in our bag as Jewish educators. Today I am talking about the corollary for educational professionals. This medium offers us opportunities for connection and consultation that we could not have even imagined ten or twenty years ago. And I am eager for us to use it in better, more robust ways. But I was reminded in Boston as we hugged and said goodbye, that it is the people and the relationships between them that make a community.

If you are and educational professional, there is a good chance that sometime in the next year, you will be invited to join an online community of practice by one of us (or by someone else). I hope you will say yes.

You may be frustrated or intimidated by the technology. Don’t be. Remember that at the other end of that broadband connection is someone just like you. And they are or were put off by the virtuality of the connection. But they, like you, have dedicated themselves to making Jewish learning happen. And you two (or two hundred of you) getting to know one another, share with one another and consult with one another, will help all of our learners be more successful engaged more deeply.

It has been and promises to be a fantastic journey. I hope to see some of you (F2F and online) along the way!

---

[1] The Jim Joseph Foundation established this online leadership fellowship at the Lookstein Center for Jewish Education in the Diaspora at Bar Ilan University in Ramat Gan, Israel. It was designed and is administered by Shalom Burger and Esther Feldman of the Lookstein Center.

Will Social Networks Change the World, or Do You and I Still Have to do the Heavy Lifting?

My friend and colleague Josh Mason-Barkin sent a few of us an e-mail his question and my reply follow. I hope you will add your thoughts.

"Malcolm Gladwell (in the New Yorker) says online social networks are not capable of empowering real and meaningful change. If he's right, what does that mean for attempts to make real and meaningful change in Jewish education?"

Josh - thanks for tossing this football out.

I think you reduce Gladwell's point to the level at which it might be paralyzing, or at least unhelpful. On one level, I think he is absolutely correct. The internet is changing the world. Not the way the men at Woolworth’s in Greensboro did. 

The social network is not a movement, at least not in terms that lead people to sing “We Shall Overcome” in a way that suggests the way things are done must change and change now. It is more a change in the way we perceive and make meaning. Not as dramatic as making a stand on the Edmund Pettus Bridge in March of 1965, nor did I think we are praying with our fingers on the keyboard as Heschel praying with his feet in Selma. 

What we can do is profound, but not as dramaticly or even as profound as what Gladwell describes.

I think Gladwell has used the civil rights movement as a straw man of sorts, but one that knocks you down instead of being bowled over itself. That doesn’t mean social networking is trivial. It just isn’t going to change the world the same way as actual civil disobedience and real time advocacy will. 

At the same time, let’s look at “Yes We Can” and the Obama online juggernaut of 2008. The campaign relied heavily on social networking to mobilize money, awareness, bodies at campaign rallies and votes. They didn’t give up traditional RT campaign methodology in favor of the digital campaign. Plouffe and company’s genius was integrating the two.

One of the things I find myself saying often is that the technology is awesome. But it is not the only thing! It is a tool, not a revolution. Our success will come from integrating. Nothing will replace the value of students and a teacher sitting around a table or under a tree with texts and ideas. As Grishaver  suggests, we need technology PLUS analog/Face to Face/RT experiences, not INSTEAD of them. If the revolution means all digital all the time, it will fail as soon as the kids master the next level of the video game. He says: 

“The real point is that real life still offers some unique opportunities: classroom community, love-interests, caring faculty and a speed and spontaneity that you don’t get pounding away a keyboard with your thumbs. Virtual community makes it possible to participate with less exposure. It often feels safer. Yet Solomon and Flexner bring a whole bunch of research sources that suggest participation is higher in blended circumstances. A friend is part of a heavily funded online dialogue. The story I got from this friend was that at first, before they ever met, their online dialogue was full of posturing and pontificating. Once the online group shared a retreat together, the dialogue shifted. It became real people talking to real people.”

What social media and other Web 2.0 technologies offer is access to learners and teachers in new and exciting ways. It offers that access because they are using the technology. When we were kids (and you guys sort of still are ;-}) we went home and played with our friends, did our homework, read books and watched TV. There was not much access to us for our Hebrew school teachers when we were not in the temple. 

My sons, aged 12 and 17, now multi-task. While doing homework, they access their text messages on the phones, chat and post items on Facebook, surf the web, watch YouTube videos, etc. 

If my teachers are social media savvy, 

AND the kids let them, they can initiate or invite contacts that were unimaginable. 

AND we can entice them into other Jewish learning modes through third web sites and applications like the Embassy of Israel, the work David and others are doing in Second Life, and even blogs like Jew School and David Wilensky’s stuff. 

I am actually putting together a class called “Judaism, there’s an App for that” for our community high school. 

I am hoping to explore how we can get students to focus both their digital and analog eyes on Judaism.

So Gladwell is right. But his point doesn’t change the need for us to engage in digital forms of building learners, learning and learning communities.

Lessons from J. Crew

Another fantastic piece brought to us by eJewish Philanthropy. I especially love it when someone brings a lesson from the world and figures out how to use it as a lens for what we do - without telling us just to be more like business. That would be overly simplistic and fit as well as I would in jeggings. Not a pretty picture! Enjoy. 

October 4, 2010 by Gail Hyman  

I read with great interest this past Sunday, October 3, 2010, The New York Times article, “Buy My Stuff – and Theirs, Too” by Joshua Brustein, that we in the Jewish community need to consider. The gist of the article is how J. Crew, one of the most successful online and in-store space clothing retailers, has determined that “friending” other purveyors’ goods makes great business sense for them and their customers. This is befriending – no, it’s actually community-building – taken to the max. J. Crew determined that surrounding its products with those of other fashion-related businesses, would create a more potent marketing picture for its consumers to consider and ultimately purchase that if they simply went the traditional route of merchandising their own goods.

If J. Crew has determined that offering its customers a fashion statement built on their clothing as well as related items from other retailers (think J. Crew sweater, slacks, scarf with someone else’s umbrella, hat, sports gear, healthy transportation and flavored vitamin water), you can see the potential opportunity J. Crew is leveraging to connect with consumers in a much more holistic way.

If you are a JCC, a federation, a synagogue, think about how you position yourselves to be a friendly source to those you wish to engage. In this new world of social media, where word of mouth and relationships trump any outright marketing ploy, take a lesson from J. Crew and start linking your efforts to relevant community partners … a federation appeal linked to the needs of the local synagogue education program, or the home for the elderly, or how the interests of the local JCC align with those of young families who choose to purchase “green products”, participate in organic food coops, give to the needy at their local food bank …

Successful marketing today is more and more about building both a full picture of the consumer’s life as they envision it and creating a network of authentic advocates who, without prompting or artifice, will tweet or “friend” you and offer their friends a trusted reason to buy into it. What peers say to each other about the total life experience and any given commodity that supports it, be it day school education or synagogue membership, trumps any paid advertisement or direct mail pitch. If you want to be valued for your service or product to the Jewish community, you have to ask yourself, “What are you are doing to build and nurture that community and its belief in you and your product?”

Marketing is quickly moving from traditional advertising and promotion to the more personal and trusted world of the social media world where friends honestly recommend a lifestyle and the product or service that feeds it. It is a world where individual endorsement says as much about the endorser and their commitment to a specific community as it does about the product or service they recommend.

If you want to be viewed as a contributor to that community, you have to be part of its maintenance. As Sarah Hofstetter, senior vice president for emerging media and brand strategy at 360i, a digital advertising agency said in The New York Times article, “This is a conversation, not a one-night stand. If you are in this community, make sure you are contributing to the maintenance of that community.”

For those of us in the Jewish community, the J. Crew story should suggest it is time for greater collaboration; for looking at all our “product” offerings from the more holistic perspective of how our consumers experience Jewish life. It is not about “my organization versus yours”. Rather, it is about community … where we each fit and how we all fit together to create a more powerful Jewish experience for every consumer of Jewish life … a little synagogue, a little JCC, a little social activism, a little education … put them all together for a full Jewish experience and each of us may find more buyers than if we had sold our wares separately.

Gail Hyman is a marketing and communications professional who currently focuses her practice, Gail Hyman Consulting, on assisting Jewish nonprofit organizations increase their ranks of supporters and better leverage their communications in the Web 2.0 environment. Gail is a regular contributor to eJewish Philanthropy.

If We Were the Rulers of Hebrew School World: Part One

This is the first of four postings from Joel Grishaver on this topic. It is actually a  four year-old document created for a presentation he and I did at the CAJE conference in St. Louis. Given the recent flurry of postings on the “failure” of Hebrew school, He felt that the time has come to repost it. I include the first posting here, and I beg you to go to The Gris Mill to read the rest. There is a navigation menu on the right to take you through all four parts.

Part One:
Five Reasons That
Hebrew Schools Can’t Succeed

I am riding with this congregational rabbi on the way to the synagogue when conversation turns to the future. The rabbi is fantasizing a congregational day school and explains the choice by saying, “After all, Hebrew schools can’t work.”
I swallowed, said nothing, and came home ready to teach a session at CAJE called “Five Reasons That Hebrew School’s Can’t Succeed.” I solicited a few friends to join in and found that they were worried about the impact of such a session. They were scared that a number of people would not get the irony in the title—that it was really intended to look at conditions that were needed to succeed.
A few days later we hosted a number of Los Angeles principals for a luncheon at Torah Aura, and the topic was on the table. I then realized that second half of the conversation – the part that imagined a better future – was more important. We changed the name of the CAJE session, and I changed my focus. This series of essays is designed as a preparation for CAJE.
We’ll start with some key problems in this essay and move to the fixes in the next several issues of the Gris Mill.
1.         Rabbis and lay people don’t believe that they can succeed.

I am not even sure that we believe we can succeed anymore. We know that we have some success. We can all tell stories of the individual moments where we feel that we have made a difference. But whether we are making enough of a difference to preserve Jewish life—that is the big question. As long as we doubt our own success, as long as the leaders of the community doubt our success, failure is likely.

Here is my truth.First we have to restore our own faith in what we are doing. We need to believe that Hebrew schools can make a huge difference in the future of the Jewish people. Then, with that renewed faith, with that renewed energy, we can go out and sell our colleagues and our lay leaders on it. Then, with their help, we can sell our clients on the difference we are going to make in their lives. Otherwise we have a wonderful failure to fulfill.

2.         They now exist as learning communities with too few hours to impact significantly on student lives.

Let us forget about content for the moment. Let’s forget that all the research says that it takes three sessions a week to readily master languages. Let’s forget about all the wonderful programs we would like to run. Let’s ignore the improvement we could make in our faculties if we could hire them for more hours per week. We need to focus on just one truth. The future of the Jewish people probably resides more in the friendships that our students make in school and the level of community we forge among our students than in anything we teach them.
The simple questions that needs to be asked are (a) Do we meet often enough? and (b) Do students attend enough of those few sessions to bond with each other? Because it is their friendships that will bring them back after Bar/Bat Mitzvah, and it is what they do after Bar/Bat Mitzvah that will lead to Jewish connections in college, and it their Jewish life in college that will lead to their Jewish future. Getting the first domino in place is a major part of the job. It is George and Sarah who will lead Britney toward a Jewish future, not the ability to read v’shamru with few enough errors and more than enough fluency to secure the Jewish future.

3.         School goals are now so low that success in school doesn’t equal success in Jewish life.

If Jews could get tattoos, this would be on my chest: “Bar/Bat Mitzvah is not going to save the Jewish people.” If I thought it would make a difference, I would hire a sky writer to write in the skies over every Jewish conference in North America, “Just preparing students for Bar/Bat Mitzvah will not assure the Jewish future.”

If our students can answer four questions with well-reflected and informed answers, then Jewish life has a chance.

1. What is my role in the redemption of the world?
2. How do I understand and how will I face my own mortality?
3. What tools can help me to continue becoming the best person I can be?
4. What is my connection to the Jewish people, and how does the State of Israel enrich my Jewishness?

The answers to these questions build a Judaism that is important more than one day a lifetime, more than at a few family gatherings a year, more than a decaying sense of ethnicity in a post-ethnic America. A Jewish education that doesn’t make Jewish life a vocation, a way of being (a job), is a Twinkie Judaism filled with empty calories and with little chance at succeeding in the real job, carrying the Jewish people forward another generation.

We have given our educational goals over to the DJs and caterers, to the people who do Bar/Bat Mitzvah preparation, and to the dance teams. We have correctly affirmed the need for Jewish preschools to build a solid foundation for Jewish living but have forgotten to assure that it reaches into adulthood. Schools that challenge students all the way through high school are few and far between.

4.         The contexts of ethnic identification and religious life in North America work strongly against our success.

There was a time when Jewish schools could fail and Jewish life would still succeed. In an era when Jews were different, outsiders, the other, Jews stuck together. We married each other and raised families with a sense of Jewish memory because we had little choice.

We are now living in a North America that considers us “white,” that allows us to distance ourselves from Israel, that has adopted Yiddish words, bagels and chicken soup and guarantees our equality with Kwanzaa. We are past a generation with different accents, different memories, and different priorities. Jews are not marrying out of their Judaism, they are marrying into a pluralistic community that fully welcomes them. Judaism is no longer a nationality (in our context), barely an ethnicity, and it will survive only through active (rather than passive) choice.

5.         We have failed to make family education a context and have reduced it to a program, and we have failed to wrap the supplemental school in the supportive environment of camps, youth groups, and Israel experiences for a significant number of our students.

We had in our hands tools that could have corrected the situation, and we have reduced them to minor options or mechanical programs. Summer camps serve way too few of our children (and are now way too expensive to service a significant percentage). Israel, which used to be the instant solution to the problems of America, never reached 15% of American Jewish kids (and has run into a political barrier to participation: danger). Youth group is not what it once was—and that is a longer story we will explore in a future essay.

But the big question is: What ever happened to family education? Once the great promise, it has been reduced from “context” (a way of looking at Jewish education as a series of relationships between school and home) to one predictable program per year per class.

Now that we have chronicled what is wrong—it is our obligation to make it better. That we will do in the coming days.

Read the rest and comment at  The Gris Mill

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Sukkot: Back to Basics

G-dcast does it again for Sukkot! Enjoy!



Sukkot: Back to Basics from G-dcast.com
More Torah cartoons at www.g-dcast.com

Dropping the Baton in the Synagogue

This is from the July issue of FastCompany. FastCompany is a business magazine, and ever since the first issue came my way fifteen years ago I have read it cover to cover. Each month I find articles that make me think about my work as a Jewish educator and as a human being. There are more ideas than I have had a chance to implement and the list grows longer each month. It has introduced me to Seth Godin, the importance of Design and more recently Chip and Dan Heath.


This article made me think about the process of recruiting, and more importantly growing and maintaining the relationships with a member family in our congregation. They come in through so many different doors: nursery school, family education, social justice, a desire to enroll children in religious school, a worship experience, spiritual searching - you name it. And then we get them to join. 


Some time later - hopefully years - they resign. And we are shocked, I tell you. Simply shocked. (cue Sam on the piano - you must remember this...)


Why would they leave? Perhaps they have accomplished what they thought of as their purpose for joining. Maybe the kids have left the house so they see no reason to belong for themselves. Maybe the dues are too high. Maybe, maybe maybe.


This article made me wonder how many ways we drop the baton in our synagogues. With our students. With their parents. With the family as a whole. We should have been working to help them find multiple reasons for being connected to the temple, to develop relationships with other members and with the institution itself that go beyond the reason they joined. I began this line of thought on this blog in April. I am sure there is more to come. I invite your thoughts on this.

Team Coordination Is Key in Businesses

By: Dan Heath and Chip Heath July 1, 2010

At the 2008 Beijing Olympics, the American men's 4x100 relay team was a strong medal contender. During the four previous Games, the American men had medaled every time. The qualifying heats in 2008 -- the first step on the road to gold -- should have been a cakewalk.

On the third leg of the race, the U.S.A.'s Darvis Patton was running neck and neck with a runner from Trinidad and Tobago. Patton rounded the final turn, approaching anchorman Tyson Gay, who was picking up speed to match Patton. Patton extended the baton, Gay reached back, and the baton hit his palm.

Then, somehow, it fell. The team was disqualified. It was a humiliating early defeat. Stranger still, about a half-hour later, the U.S.A. women's team was disqualified too -- for a baton drop at the same point in the race. (Freaked out by the trend, the U.S.A.'s rhythmic gymnasts kept an extra-tight grip on their ribbons.)
Team U.S.A.'s track coach, Bubba Thornton, told the media his runners had practiced baton passes "a million times." But not with their Olympic teammates. Some reporters noted that Patton and Gay's practice together had been minimal.

Thornton's apparent overconfidence was understandable. If you have four world-class experienced runners on your team, shouldn't that be enough? Unfortunately, no, it isn't. The baton pass cannot be taken for granted -- not on the track and not in your organization.

We tend to underestimate the amount of effort needed to coordinate with other people. In one academic experiment, a team of students was asked to build a giant Lego man as quickly as possible. To save time, the team members split up their work. One person would craft an arm, another would build the torso, and so forth. (At least one person, of course, was charged with tweeting compulsively about what the others were doing.)

Often, the parts were carefully designed, yet they didn't quite fit together properly, like a Lego Heidi Montag. The problem was that nobody was paying attention to the integration. The researchers found that the teams were consistently better at specializing than they were at coordinating.

Organizations make this mistake constantly: We prize individual brilliance over the ability to work together as a team. And unfortunately, that can lead to dropped batons, as JetBlue infamously discovered back in February 2007.

You remember the fiasco. Snowstorms had paralyzed New York airports, and rather than cancel flights en masse, JetBlue loaded up its planes, hoping for a break in the weather. The break never came, and some passengers were trapped on planes for hours. If you've ever felt the temperature rise on a plane after an hour's delay on the tarmac, imagine what it was like after 10 hours. These planes were cauldrons of rage -- one stray act of flatulence away from bloodshed.

JetBlue did its best to survive the wave of hatred -- its CEO apologized repeatedly and the company issued a Customer Bill of Rights, offering cash payments for delays and cancellations. But the executives realized that these efforts wouldn't eliminate the underlying problems, which were rather unyielding: The weather is unpredictable; New York airports are overcrowded; passengers expect on-time performance anyway. If JetBlue didn't fix its operations -- learning to respond to emergencies with more speed and agility -- another fiasco was likely.

JetBlue's executives knew that a top-down solution by a team of executives would fail. "The challenges are on the front line," says Bonny Simi, JetBlue's director of customer experience and analysis. In October 2008, Simi and her colleagues gathered a cross-section of players -- crew schedulers, system operators, dispatchers, reservation agents, and others -- to determine how the company handled "irregular operations," such as severe weather.

Individual members of the group knew the issues in their departments, and "if we brought enough of them together," Simi says, "we would have the whole puzzle there, and they could help us solve it."
Where do you start? If you ask individuals what's wrong with their jobs, you'll get pet peeves, but those gripes may not address the big integration issues. But if you ask people directly how to fix a big problem like irregular operations, it's like asking people how to fix federal bureaucracy. The topic is too complex and maddeningly interrelated; it fuzzes the brain.

Rather than talk abstractly, Simi decided to simulate an emergency. As the centerpiece of the first irregular operations retreat, Simi announced to the group: "Tomorrow, there's going to be a thunderstorm at JFK such that we're going to have to cancel 40 flights." The group then had to map out their response to the crisis.

As they rehearsed what they would do, step by step, they began to spot problems in their current process. For instance, in severe-weather situations, protocol dictates that the manager on duty, the Captain Kirk of JetBlue operations, should distribute to the staff what's known as a "precancel list," which identifies the flights that have been targeted for cancellation. There were five different people who rotated through the Kirk role, and they each sent out the precancel list in a different format. This variability created a small but real risk. It was similar to slight differences among five runners' extension of the baton.

In total, the group identified more than 1,000 process flaws, small and large. Over the next few weeks, the group successively filtered and prioritized the list down to a core set of 85 problems to address. Most of them were small individually, but together, they dramatically increased the risk of a dropped baton. JetBlue's irregular-operations strike force spent nine months in intense and sometimes emotional sessions, working together to stamp out the problems.

The effort paid off. In the summer of 2009, JetBlue had its best-ever on-time summer. Year over year, JetBlue's refunds decreased by $9 million. Best of all, the efforts dramatically improved JetBlue's "recovery time" from major events such as storms. (JetBlue considers itself recovered from an irregular-operations event when 98.5% of scheduled flights are a go.) The group shaved recovery time by 40% -- from two-and-a-half days to one-and-a-half days.

Ironically, JetBlue's can-do culture contributed to its original problem. "The can-do spirit meant we would power through irregular operations and 'get 'er done,' " says Jenny Dervin, the airline's corporate communications director, "but we didn't value processes as being heroic." The company's heroes had been individuals -- but now they share the medal stand with processes. (Here's hoping that the next American relay team, too, extends some glory from the runner to the handoff.)

The relay team with the fastest sprinters doesn't always win, and the business with the most talented employees doesn't either. Coordination is the unsung hero of successful teams, and it's time to start singing.

Dan Heath and Chip Heath are the authors of the No. 1 New York Times best seller Switch: How to Change Things When Change Is Hard, as well as Made to Stick: Why Some Ideas Survive and Others Die.

The Young American Jewish Elite

This ran in eJewish Philanthropy.com - one of the great sources of Jewish ideas and information. It raises some very interesting ideas, and I think it tells us something about where we should be going in teaching the next generation of leaders. What do you think?

September 14, 2010 by eJP  

by Matthew Ackerman

It is (or should be) a truism of media and academic culture that what deserves the least attention often gets the most of it. In “Good to Great,” the obsessively researched management book, Jim Collins aimed to find companies who had demonstrated consistently superior performance relative to their peers for at least 15 years. He came up with a list of 11 companies, every one of which – companies like Walgreens and Kimberly-Clark, a paper company – was decidedly un-sexy. Even more telling, they were all led by extraordinarily effective leaders who had received far less media attention than their less successful peers.

So, too, of course with much of the Jewish world, a significant segment of which has been obsessed in the last decade with identifying and understanding younger Jews. From the American side this obsession grew out of Jewish population studies conducted in 1990 and 2000-2001, which revealed for many Jewish leaders what they should have known long before: that many young American Jews were alienated from Jewish life, which meant they were increasingly marrying non-Jews, which meant the Jewish population was stagnating or even shrinking. Of late Israelis have become no less concerned in this regard, as they see their country’s international standing sinking ever lower and point the finger, at least in part, on young American Jews less committed to Israel’s security.

This led to the commissioning of many studies on young American Jews as the established community sought to understand what had gone wrong. A revealing interview about this work with Steven Cohen, a professor at Hebrew Union College in New York who has written many of the most important studies of this kind, was published recently by the Jerusalem Center for Public Affairs.

These Jews, Cohen says, are “alienated,” don’t feel comfortable around “upper-middle-class, in-married, middle-aged, family people,” and dislike distinctions being drawn between the Jewish and the non-Jewish. Israel is, at best, a place to support if it meets standards of “tolerance,”“human rights,” and “women’s rights” that it is supposedly lacking in. For these Jews, to even define oneself as “pro-Israel” is to buy into the “sometimes immoral policies of the Israeli government.” (Then again, any label is supposedly anathema for this set.) Jay Michaelson, a bellwether of this kind of thinking, recently went so far as to propose that support for Israel is in direct conflict with American Jewish identity.

The crucial question, though, is who exactly Steven Cohen is talking about. In his interview with the JCPA, several times Cohen obliquely noted that his comments were limited to the “non-Orthodox.” He was more explicit in this regard in a 2006 study he wrote on intermarriage, limiting his work and conclusions only to non-Orthodox Jews. So one important thing we know about these Jews is that they are not Orthodox.
The other important thing about the young Jews Cohen focuses on is that they hail from a strong web of Jewish connections. They are fluent in traditional religious practice and familiar with Gemara and other mainstays of Jewish tradition. Despite their aversion to supporting Israel, many have nevertheless spent significant time there and know Hebrew. And they all have lots of friends with similar backgrounds. (None of these traits are odd for people with an Orthodox background. And pushed as far to the “left” as it will reasonably go, the Orthodox label comfortably contains within it many people as conversant in the secular world as the religious.)

The last important thing about them, which again can easily be seen in Cohen’s casual references in the JCPA interview to the havruta movement of the 1960’s and 1970’s and “social justice,” is that they define themselves as a protest against the mainstream, which is both bereft of meaning and corrupt.
So in effect we are looking at a cohort of American Jews under 40 who define themselves against the Jewish mainstream and do not call themselves Orthodox (no labels, remember) yet have the experiences and knowledge of their peers who do. An unusual and small group that Cohen considers an “elite.” And they can be forgiven to a certain extent for thinking of themselves in similar terms, as they have been showered with fellowships, awards, and other euphemisms for money by a Jewish establishment desperate for their attention.

Left entirely unasked is whether or not any of it is worth it. Even the most successful of their generously supported endeavors, places like Yeshivat Hadar, cater almost entirely to the small group of people like themselves who are well-versed in Jewish life but yet cannot bring themselves to rub shoulders with all those annoying middle-aged people and their children. Or commit themselves to substantive support for Israel, the largest collection of Jews in the world and the first independent Jewish polity in 2,000 years (located in the same place as the polities that preceded it, with even the same capital city) that finds itself under increasing assault from an international campaign determined to cast it as fundamentally illegitimate.

If this is an elite, it is a strange one. It shares little in common with the Jews it will supposedly lead who, in any case, it refuses to take responsibility for leading. It explicitly defines itself in opposition to the center of the Jewish community (which nevertheless goes on shoveling it money). And it sees avoidance of the most frightening and important issues affecting the Jewish people as a matter of high principle.

When the story, in some distant future, of our Jewish current is written, one thing we can be near certain of is that these types of leaders will not feature largely within it. For now, it is long past time to look elsewhere for the kind of leadership American Jews need.

Matthew Ackerman is an analyst with The David Project.

Going Overboard for Yom Kippur!

G-DCAST has come up with something special from Josh Nelson just in time for Yom Kippur! Enjoy!

G'mar Chatima Tovah!




Yom Kippur from G-dcast.com
More Torah cartoons at www.g-dcast.com

There is a teacher's guide as well at http://www.g-dcast.com/sites/default/files/curricula/yk_curriculum.pdf. You will have to register with the site first, but it is worth it. If you are new to G-dcast (hate the dash), you are in for a treat. They have animated commentaries on all of the parshayot and some of the holy days as well!

We Are No Longer Accepting Comments For This Article

I spotted the new issue of Time magazine while I was in line at the grocery store with my cart loaded in preparation for my Erev Rosh Hashanah cooking marathon (actually not such an ordeal, with a great new fast and easy roast beef recipe from Arthur Schwartz). The cover was intriguing and troubling.Why Israel Doesn't Care About Peace winked out from a string of daisies in the form of a Magen David. I didn't pick it up, because I knew I didn't have time to read it and I was pretty sure I wanted to begin the New Year with other thoughts. The ideas suggested by the cover wouldn't go away if I waited for the weekend. Those kinds of ideas don't ever really go away.

By the time I got around to reading the story (and don't just read it online - the print version is fuller and presents a visual gestalt that the web version does not), there were many responses floating in the blogosphere. A partially annotated list of some of them is below. After reading the story and the blogs I am every bit as disturbed as I expected to be in the grocery store. I am glad I waited until after yontiff, since it seems like the monster under the bed of my childhood has crawled out again - and it is not cute and fluffy like Sully from Monsters, Inc.

The title of this posting comes directly from the Time Magazine web site which shows the article by Karl Vick. I assume they have shut down the comments due to either the volume or intensity of the responses they have received in the nine days since it was posted. Clearly, they would like to let their article be the last word on the subject.

When you read Daniel Gordis or Rick Teplitz - and you MUST read them, you will understand that there is trouble in River City. I could reiterate what they say. I could be alarmist, intellectual or angry. Welcome to the Next Level and Davar Acher are blogs that are primarily about Jewish Education. So I want to issue a challenge and an invitation to all of you who read them, since you are among some of the most creative educators I know.

How will we teach this to our students? Obviously there are different needs for learners of different ages. I don't think I will be pushing the issue in Kitah Bet (2nd) or Hey (5th). But Kitah Zayin (7th) and above students are going to have some questions that we are honor bound to address. I have created a document in Google Docs which can be accessed by clicking here. It is a blank document right now. Please go there and fill it with your ideas for addressing the issues raised - Anti-Semitism, Zionism, Media Bias, Anti-Israel, Civil Rights, Peace, Arab/Palestinian-Israel Conflict, or any other that occurs to you. They can be a sentence, a link or a fully articulated lesson plan. Whatever we all put there is available for all of us to use. And as you develop things, please add to the document. Invite others to share. Just having the link (http://bit.ly/diEM3D) gives you permission to edit, just like a wiki. All I ask is that you do not change other people's words. Comment freely, supplement and add your own ideas.

A Partial List of Blog Responses

• Daniel Gordis, of the Shalem Center is one of the most thoughtful people I have ever read. His response is the perfect starting point: Acceptable in Polite Society.
  
• An old  camp friend, Rick Teplitz, lives in Israel and has a really deep blog about the Arab-Israel conflict called Another Mud Pit. While he and I often find ourselves on opposite sides of the political center, he usually nails the issue without goign to extremes. He did so here! Time Magazine - the New Anti-Semitism Goes Front Page.
  
• Honest Reporting discusses Why Time Doesn't Care About Israel.
  
• Psychologist, professor and Israel advocate Phyllis Chesler writes about Time Magazine's Latest Blood Libel Against Israel.
  
• The Lebanese Forces Official Forum offers a very different perspective, although not as slanted against Israel as one might expect - at lease on this issue.
  
• Meryl Yourish takes you on a tour of some other highlights of the blogosphere on her site: Yourish.com

Cross posted to Davar Acher

What Are Jewish First-Year Students Thinking?

eJewish Philanthopy.com, run by Danny Brown is one of the blog e-mails I read first every day. He finds the most interesting postings from throughout the Jewish world (not just philanthopy) and shares it with everyone. This posting from the Hillel blog made me smile. And think. you?

Hillel is constantly changing to keep pace with college students. With the advent of the annual Beloit College Mindset List, Hillel offers the following unscientific survey of Jewish cultural influences that have helped shape the identities of this year’s freshman class.

Born largely in 1992, today’s freshmen will delight – if not surprise – their parents by becoming the graduating class of 2014 in four years. Here, then, are the Jewish ideas that are kicking around in the minds of today’s first-year students.

1. Oreos have always been kosher.

2. McDonalds has always served bagels.

3. Women have always been rabbis.

4. Soviet Union? What Soviet Union? Jews have always been free to come and go from something once quaintly called “The Soviet Bloc.” Some have even been in their towns and classrooms!

5. iPhones and Blackberrys have always included Jewish holidays.

6. Half of their parents have always been non-Jewish.

7. September 11th is a distant childhood memory.

8. They don’t remember the debut of Schindler’s List but the U.S. Holocaust Memorial Museum has always been open.

9. They don’t remember the assassination of Yitzhak Rabin or the death of the Rebbe.

10. They barely remember the bombings of the Second Intifada.

11. Israel has always had relations with Egypt, Jordan and the PLO.

12. Trips to Israel have always been free thanks to Taglit-Birthright Israel.

13. Israel has always been known for its high-tech wonders and not its kibbutzim.

14. Israel has always had first-run movies and TV shows.

15. They have more stamps in their passports than they have ever put on an envelope in their lives.

16. Community service is a requirement for high school graduation.

17. News from Israel has always been instantly available -- 24 hours a day, seven days a week -- on the Web. And Google has always translated Hebrew to English (and vice versa).

18. Calls to Israel or elsewhere overseas have always cost less than $0.10 per minute – and have always been free via Skype.

19. They learned the concept of Bar/Bat Mitzvah from Krusty the Clown.

20. They LOVE to laugh at anti-Semites like Borat – especially when he is speaking Hebrew.

21. The Real World has always been on television and nearly every season has included a Jewish cast-member.

22. “Dylan” is Jakob, not Bob.

23. Adam Sandler is the guy from the movies, not from Saturday Night Live (and they learned his “Chanukah Song” along with “Dreidle, Dreidle, Dreidle”).

24. Jon Stewart has always been a late night host. Who is Johnny Carson?

25. Willy Wonka is Johnny Depp, not Gene Wilder.

26. Elliot Gould is known as the father of Monica and Ross Geller, not as Trapper John McIntyre.

27. Judd Apatow is the new Steven Spielberg.