URJ Virtual Symposium on Jewish Changing the Dynamic of Reform Jewish Education

I got behind and missed yesterday's postings on the RJ.org Virtual Symposium on Jewish Education. The RJ.org blog had three yesterday. Here is the second, by URJ Vice President Jonah Pesner. As before, please comment on the RJ.org blog, so that we are all part of the same conversation!

The Jewish month of Elul is the perfect time for this symposium, and not just because  synagogues are opening of their religious school doors to young people and their parents for another year of Jewish learning. Elul is the very season of return. This month, in anticipation of the new year, we pause to recommit ourselves, communally and individually, to the enterprise of Jewish life and learning. So it’s the perfect time not only to imagine the future, but also to examine ways to inspire the next generation to discover joy in Jewish learning.

Dr. Charles Edelsberg’s recent essay, characteristically, is both exciting and challenging. Jewish learning in the future, Reform or otherwise, will need to be more personal, more multimedia- and tech-savvy, and increasingly positioned as a lifelong endeavor. But the point that resonated most with me, based on the insight of The Power of Pull, is that to succeed, Jewish education will need to be relationship-based, rather than didactic and transactional.

Let’s be honest about the past and present of Reform Jewish education: Although there are important pockets of innovation, the synagogue religious school is not fundamentally different than it was one or even two generations ago. Most temples have “formal” classrooms, teachers, and students, and curricula that lead to bar and bat mitzvah. Thankfully, we have made enormous strides with family education, retreats, and “informal education,” both in and out of the classroom. And yet, we are still, overwhelmingly, organized around what Dr. Edelsberg’s calls “schooling” as opposed to education. He rightly argues that the shifts in information and communication call into question the very role of the formal school, forcing us to ask this critical question: What is the role of formal schooling in today’s 24/7, completely connected environment?
I would take it one step further.

Despite enormously creative innovation and experimentation, Reform Jewish education today is, by some measure, failing. Fifty percent of teens who become bar and bat mitzvah drop out of synagogue participation by tenth grade, and 80 percent drop out by their senior year. Why does that matter? Over and above the question of how much “content knowledge” students retain (my hunch is that it’s not much), the alienation from Jewish communal participation that this schooling continues to engender should alarm us.

That’s why the language of The Power of Pull resonates with me. Over and over again, when asked why they continue to engage in Jewish communal life, involved teens, parents, and others describe the inspiration created by key relationships with those who kept them engaged. They describe a dynamic rabbi, a loving cantor, an inspiring teacher, a camp counselor or a youth advisor, a peer mentor, or someone else in their social or educational network who invited and sustained their participation. They describe moving experiences shared with others and memorable moments they will never forget. Although I don’t remember much of what I learned in all those years of Sunday school, I certainly do remember the wonderful people and the inspiring experiences we shared.

The Reform Movement launched the Campaign for Youth Engagement (CYE) with this paramount insight as a baseline assumption: In the context of inspiring Jewish experiences, we need to foster stronger and deeper relationships with and among teens, parents, and families, in order to turn the dropout rate on its head. No one is more committed to the CYE than are the members of the National Association of Temple Educators, who yearn to change the dynamic and are willing to test new modes aggressively.

There are some compelling examples of success across the Reform Movement. Congregations such as B’nai Shalom in Fairfax Station, VA, Beth Elohim in Wellesley, MA, and Temple Emanuel in Greensboro, NC, retain nearly 100 percent of their teens through high school because they have elevated learning through individual relationships and transformative experiences. As Rabbi Fred Guttman of Greensboro likes to say, “Youth engagement is not a curriculum; it’s the curriculum.” To be sure, there are other examples – but not nearly enough.

So what’s the implication for the future of Reform Jewish education? Perhaps this will be the generation that ends “schooling” in favor of new models of engaged, inspired learning and community. This fall, the URJ and HUC-JIR jointly launched the B’nai Mitzvah Revolution as one step toward that possibility. If we are going to be honest about synagogue education, let’s be honest too, about bar and bat mitzvah. After all, that is now the end game for so many of our kids. Shouldn’t our goal be to have such a creative and exciting build up to the b’nai mitzvah experience – and to have a once-in-a-lifetime transformative experience of the event itself so that our young people will not abandon our synagogues afterward, but rather yearn to continue onward? As Dr. Isa Aron explained when we first started imagining the B’nai Mitzvah Revolution: If we can change that, we might be able to change everything.

Now more than ever, during these sacred days of renewal and return, the time has come to focus on how we bring people (parents and their children) into relationships with one another and with talented, engaging facilitators of Jewish learning who will inspire and promote just that—not more “schooling.” How appropriate that now, on the brink of the new year, we can lay the groundwork for such a critical new beginning.

URJ Virtual Symposium on Jewish EducationJewish Education & Technology: New Models Abound

I got behind and missed yesterday's postings on the RJ.org Virtual Symposium on Jewish Education. The RJ.org blog had three yesterday. Here is the first, by my friend and colleague Deborah Niederman. As before, please comment on the RJ.org blog, so that we are all part of the same conversation!

I am grateful for the way that Dr. Charles Edelsberg frames his piece on education in the Reform Movement. Too often, what is written about Jewish education is merely a critique and sometimes an outright attack. We often read that Jewish education, especially complementary education through our congregations, is in crisis. But the truth is that we have always been reading articles that make such claims, and there has always been great innovation in congregational education, especially in the Reform Movement. (Innovative projects such as the Experiment in Congregational Education of the Rhea Hirsch School of Education and communal initiatives locally have been helping congregations rethink how they approach education for over two decades.) I am grateful that Dr. Edelsberg frames his piece around phenomena that can offer a robust approach to Reform Jewish education.

I agree with the challenge and necessity of discussing this important topic despite all the unknowns – and the National Association of Temple Educators (NATE) is not shying away from this difficult conversation. Like Dr. Edelsberg, we, too, struggle with the distinction between fads and trends. In this rapidly changing world, communication is constant and access to information has been democratized. The demand we face is in determining how to harness this power and accessibility to create rigorous, individualized approaches to learning that will meet the needs of all learners, in all situations, all the time. Many of NATE’s members are on the very front lines of this challenging work, and often on the receiving end of such demands. And really, this is an overwhelming demand! For NATE and our members, any request or demand related to education should be seen as an opportunity. The demand for offering education in a personalized and relevant way is our greatest opportunity yet.

The world around us is rapidly changing – and not only the organizational world of Jewish communal life. In this globalized world, Reform Jewish learners of all ages and interests have access to information in a way that, just a generation ago, we could not have imagined. As educators, our tasks are now much more as facilitators and guides, rather than as sole creators and providers. We must become co-creators with our learners and families in order to provide meaningful learning opportunities – but let us never give up on congregational education and the potential that lies within congregations. The truth is that the vast majority of Jews will always be educated in the congregational system, even if not literally within the walls of synagogues. There has been much innovation over the last several decades, and the religious school of this generation is new, vibrant, and robust in many ways. New models abound everywhere!

In her response to Dr. Edelsberg, NATE President Lisa Lieberman Barzilai states, “As the North American Jewish community changes, it is our responsibility to make this a time of inspiration and spiritual growth that will create an ever-vibrant Judaism. NATE and its members understand and embrace our role in shalshelet hakabalah, the chain of tradition.” Indeed, NATE strives to help its members embrace this role by remaining true to what has always been at the heart of Reform Judaism: a commitment to meaningful and purposeful change that acknowledges the positive influences of society, while at the same time remaining true to the prophetic values of justice, mercy, and the pursuit of shalom, peace and wholeness.

Deborah Niederman, RJE, serves as the first vice-president of NATE. She is the Alumni Engagement Coordinator for the HUC-JIR Schools of Education and the Coordinator of Induction and Retention for the Jim Joseph Education Initiative of HUC-JIR.

 

URJ Virtual Symposium on Jewish Education Day 3: Early Childhood Ed: A Holistic View of Jewish Education

The RJ.org blog had two postings in the Virtual Symposium today. Here is the second, by Cathy Rolland and Jennifer Magalnick. As before, please comment on the RJ.org blog, so that we are all part of the same conversation!

The seven phenomenon that Dr. Charles Edelsberg outlines are compelling, astute, and inspirational. Two of the ideas he offers – expanding the concept of education and focusing on relationships – are key ingredients in excellent early childhood education. We agree wholeheartedly with his vision and differ on only one point: The future he describes does not require prognostication and prediction, because the future is now.

Dr. Edelsberg advises that we move beyond the concept of schooling in our thinking about Jewish education. Early childhood education lends itself naturally to a broader view of this idea. We see our students as learners from the moment they enter the world, and we see them in the context of their families. The family is the student, and early childhood education theory tells us that we must address the needs of the family if we are to nurture the development of the child. This naturally promotes a holistic view of Jewish education; the system must be seen as a whole.

Reform Jewish life today is about choice, not obligation. The idea of choosing is certainly not new to Reform Judaism, but the types of choices that families face are. The youngest learners in our congregations – the students in our early childhood programs or the babes in arms of the families walking through the doors of our buildings – live in a rapidly changing and expanding world. Jewish choices are not only measured against each other but against everything else, as well. The engagement our congregations offer to families on all levels competes with a plethora of opportunities for spiritual enrichment, community building, education, and, ultimately, identity development. Young Jewish families seek intentional communities where they can engage deeply and meaningfully, and the moment is ours to capture.

Our thinking about Jewish education must include early childhood programs, including schools and other early engagement offerings, as well as congregational schools, day schools, camps, youth groups, adult learning, congregational and community life; everything is sacred. Not only must we think holistically and broadly about the entire system, we must also think strategically. Human beings are becoming more and more accustomed to the concierge lifestyle: We are shepherded from one product, idea, or activity to another as our electronic devices flash suggestions for what else we might like or need based on what they “know” about us. If professionals in the Jewish world don’t learn from this model and work together to guide the Jewish journey of the families they encounter, we, as a community, are missing the boat.

Dr. Edelsberg also reminds us that we must make the shift to relationship-based learning. This concept is the foundation of learning in the field of early childhood education. Research from Harvard University’s National Scientific Council on the Developing Child shows that young children learn in the context of relationships: “Stated simply, relationships are the ’active ingredients‘ of the environments influence on healthy human development… Relationships engage children in the human community in ways that help them define who they are, what they can become and how and why they are important to other people.” In order to ensure that there will be Jewish adults of the future, Jewish children of today must have relationships both in and out of the family context that help them learn about who they are and why that is important. The Jewish families of today have similar needs. 

They must connect with each other, with clergy and synagogue professionals and with their communities, to process who they are as a Jewish family and the importance of their place in the Jewish community.
Early childhood education has never been limited in scope, only in chronology. We have always known that young children are students of their environment; their classroom is the world, beginning with the microcosm of their family and blossoming outward as they grow. Relationships are integral to human development from the beginning of life. As Dr. Edelsberg teaches us to broaden our view of education, these should be among the tenets of Jewish education for all learners, for all time.

URJ Virtual Symposium on Jewish Education Day 3: Chain of Tradition in Jewish Education

The RJ.org blog had two postings in the Virtual Symposium today. Here is the first, by my friend and collegue Lisa Lieberman Barzilai, who is also the president of the National Association of Temple Educators (NATE). As before, please comment on the RJ.org blog, so that we are all part of the same conversation!

I share Dr. Charles Edelsberg’s trepidations about making predictions, especially when it comes to the curriculum – in its broadest sense – of Reform Jewish education. With dramatic changes underway in both the American and Jewish communal landscapes, it would seem folly to make statements for which one might be held accountable. And yet, because we are at a point in history when, as they say, “change is the new constant,” it is a question that must be addressed.

Indeed all learning, and most especially Jewish learning, needs to be relevant to the student— from the very youngest to those who are older. Watching my 5-year-old nephew sing Jewish songs because he understands the relevance of the lyrics to his life brings joy to my heart. Even better is to watch him talk with my 95-year-old grandmother, his great-grandmother, about a particular Jewish holiday about which he also sings. Here, it is clear that the curriculum is touching the heart of a student and is being shared with others. This core of relevancy will be vital to the avenue of delivery that is chosen.

Harnessing technology’s potential for education is one area that Jewish educators likely will need to address to ensure that we are on the cutting edge and not lagging behind. With today’s ever-changing technology, however, we cannot limit ourselves by stating that a curriculum ought to use the web, or a particular app or social utility such as Twitter or Pinterest. All too often, Jewish education lacks the ability to make nimble adjustments based on changes in our North American culture.

Abraham Joshua Heschel taught us, “What we need more than anything else is not textbooks but text people.” My interpretation of this quote for our times is that we need teachers who are living models of Judaism and masters in the art of engagement. Although the faculty as a whole needs to embrace the beautiful tapestry in which one can live a Jewish life, individual teachers—through their relationships with students—must be able to translate a true love of Judaism to the next generation. The world we live in does not embrace community in the same ways as of old. Once, people joined congregations to be part of a community, to seek opportunities for education and spiritual fulfillment; today, people join congregations because of individuals. It is the one-on-one relationships that then grow to create a community. Such community-building needs to take place in all our educational settings – encompassing the youngest of our learners through to those with lived-life wisdom.

Lisa Lieberman Barzilai

As the North American Jewish community changes, it is our responsibility to make this a time of inspiration and spiritual growth that will create an ever-vibrant Judaism. The National Association of Temple Educators (NATE) and its members understand and embrace our role in shalshelet hakabalah, the chain of tradition.

URJ Virtual Symposium on Jewish Education Day 2: The Future is Today

Here is the second posting from the RJ Blog Virtual Symposium on Jewish Education written by Robin Eisenberg. She is a synagogue educator in Boca Raton, FL and a past president of NATE, the National Association of Temple Educators. Please remember to comment on the RJ Blogsite, so that the conversation is shared by all!

Ira

The Future is Today

by Robin Eisenberg
Dr. Charles Edelsberg’s recent blog post begins with a statement about his being “wary of invitations to predict the future.” My sense is that much that is addressed in his post is not about the future: It is now! The points raised here can be heard in our congregational committee and staff meetings, as well as in parking lots and coffee shops.

The recurring theme of Dr. Edelsberg’s post calls for those of us who are educational leaders, dedicated congregational leaders, and members of Reform congregations to radically adjust our mindset. He highlights the need to pay attention to individuals who are seeking personal meaning. In my world, I immediately jump to the logistics of how to facilitate helping our members to find personal meaning.

We must keep in mind that our congregants comprise multiple identities, all working at the same time, sometimes in concert and sometimes in opposition. Our traditional congregational school system needs to be reinvented for some, while others are happy with the current structure because it works for them. We continually attempt to remove, or at least lower the barriers to give our congregants the opportunity to discover their own personal meaning. We must look at a reallocation of both financial resources and personnel, in order to create a variety of models to address today’s realities.

One of the challenges I face is ensuring personal relevance to learners of all ages while creating and nourishing opportunities for relationships to develop – not just the global relationships, but getting to know the people who live down the street. I constantly strive to strike a balance between these two key goals. We are faced with demands to accommodate a variety of schedules, learning styles, and interests. At the same time, we must make our programs relevant, challenging, and worthwhile. And if we haven’t established personal connections with others, their experience is not nearly as fulfilling.

In order to address the issues of personal relevance and individual needs we have created new learning models. We now offer a menu of learning options for children in two locations 10 miles apart. They include:

1. A one-day option (Sunday 9:30 am-1:30pm)
2. A traditional two-day program (Sunday plus a midweek day)
3. Individual plans (using technology with staff support)
4. A combination of classes/options to gain credit while incorporating Jewish activities in daily life
5. A combination of classes/retreats for post-b’nai mitzvah students

The classrooms on our Beck Family Campus are equipped with SMART boards, and our teachers are encouraged to bring the world into their classrooms by using the web and the many other resources available. Our b’nai mitzvah program encourages families to customize their service by planning a mitzvah project that the child is passionate about. For adults, we offer a variety of standard classes, in addition to targeted learning opportunities for doctors and lawyers that has been quite successful.

Our goal is to provide multiple entry points for congregants and potential congregants of all ages. Our menu of learning options starts to address the need for individualization and relevance, but it remains a challenge to figure out how to ensure the development of significant personal relationships. We have widened our options outside the classroom with retreats and expanded youth activities, and are now considering broadening our adult interest groups from our current Knit and Nosh with a biking group and dinner club.

When all is said and done, I agree with most of Dr. Edelsberg’s points. Where I take issue is that I believe the future is today!

Robin Eisenberg, RJE, is the Director of Jewish Learning and Living at Temple Beth El in Boca Raton, FL.

URJ VIrtual Sympsium on Education: Unprecedented Opportunity: The Future of Reform Jewish Education

The URJ began a Virtual Symposium on Jewish Education today. I hope you are aware of it. Here is the first posting by Dr. Chip Edelsberg, who I met as a Jim Joseph Foundation Fellow at Bar Ilan University. He is the founding Executive director of the Foundation. If you have comments, please do so on the symposium site: http://blogs.rj.org/blog/tag/virtual-symposium-on-jewish-education/, so that we will all be part of one conversation. I plan on commenting there and here, and to crosspost the main blog articles.

Ira

This post is the first in our Virtual Symposium on Jewish Education. Each day this week, we’ll feature posts from Reform Jewish educators responding to this piece and discussing the future of Jewish education.

by Dr. Charles Edelsberg

I am wary of invitations to predict the future… of anything. While I am a longtime student of literature on the future of education, dating back nearly four decades to my public school days (when I frequently consulted the works of Marvin Cetron, Paul Ehrlich, John Naisbitt, and Alvin Toffler), I seem to have an uncanny knack for miscalculating what the future will bring.

It has taken me years to learn to distinguish between fads and trends. It requires a great deal of careful study to separate out the pundits from the pontificators, an activity I take seriously. But I am no oracle. Thus comments I offer below are issued with a healthy dose of trepidation.

First, I believe any prognostication about the future of Reform Jewish education must begin with the understanding that education does not equal schooling. In fact, the very place of Jewish institutions as centers of Jewish teaching and learning – day and congregational schools perhaps most prominent among them – must be called into question by any earnest futurist. The fact of the matter is that profound revolutions in information and communications technologies are accelerating deep learning outside of formal institutional settings – occurring in real time, all the time.

Secondly, the basis on which Reform Judaism as a movement defines itself has a critical relationship to the nature, shape, and future forms of education that it will promulgate.

With these two assumptions in mind, I would suggest the following seven phenomenon as potentially seminal to a robust Jewish Reform education future:

• Any and all teaching must be designed with personal relevance to the learner foremost in mind.

• Platforms that facilitate self-directed learning will maximize engagement.

• Multimedia simulations will become increasingly prevalent as a means to engender learning.

• To the extent Reform Judaism successfully differentiates and “brands” the values it represents –  for example, religious pluralism, social action and gender equity – the greater the likelihood the Movement will pull members into educational engagement with its distinctive Reform Jewish beliefs, values, and practices.

• Reform Jews’ relationships with Jews in Israel and around the world will become a more prominent part of individual Jewish identity.

• Jewish learning capitalizing on burgeoning interest in the environment; the food movement; Jewish literature, film, art, music and dance beckons Reform Jewish educators to meaningfully engage their members in “life-centered” Jewish education (Redesigning Jewish Education for the 21^st Century: A Lippman Kanfer Institute Working Paper, p. 20).

• In anticipating that humans will live longer and enjoy better health, even in the later years of their existence, lifelong learning should be integral to the future of Reform Jewish education.

In a global world, there is unprecedented opportunity for relationship-building, interconnectedness, learning, and meaning-making between and among Reform Jews across the globe.

Reform Judaism is exceptionally rich in its social capital. Its committed organizational leadership, charismatic rabbis and educators, cadre of successful overnight camp leaders, social activists and the like make for a formidable pool of talent. The Movement is well-positioned to optimize its educational effort as the shift in the world from one “where value is concentrated in [didactic] transactions to one where value resides in large [dynamic] networks of long-term relationships” (page 55 of The Power of Pull by John Hagel III, John Seely Brown, Lang Davison).

Arguably, we live in a post-denomination era. Democratized access to information and the decentralizing of sources of conventional authority pose a daunting challenge to the Jewish denominational movements. Reform Judaism is a movement built on renewal of religious traditions, creative adaption of Jewish customs, and continuing education of Movement members. As Rabbi David Ellenson indicates in his position paper “The Future of Jewish Education from the Reform Perspective,” Jewish education must ultimately be “generative – inspiring Jews to create and support vibrant Jewish communities that sustain Jewish life.”
Charles (Chip) Edelsberg, Ph.D. is the founding executive director of the Jim Joseph Foundation, a $700 million dollar private foundation whose mission is to support education of Jewish youth in the United States – one of the largest foundations of its type in North America.

Who is a Jew? Peoplehood Versus Religion

If you follow my blog, you know I have been hot on the idea of Jewish Peoplehood since the conference a bunch of us in the Leadership Institute helped Oranim College conduct last February. This is seemed to me to be a brilliant (re-)statement on the overall topic by Avraham Infeld that ran today in eJewishPhilanthopy.com. 

 

I think the point he makes about how we have re-learn who we are is spot on. When German-Americans were facing accusations of disloyalty during WWI (and then the Japanese-Americans in WWII and then the Communists and Socialists after that), it made a lot of sense to tone down the peoplehood and raise the volume on the religious identity. Infeld suggests - and I agree - that the time has come (and came some time ago) to reset the equalizer (ancient stereo reference) and turn up the peoplehood volume.

 

Avraham Infeld is President Emeritus of Hillel International, Chairman of the Board of the Hillels of Israel, consultant on tikkun olam to the Reut Institute, President of IsraelWays, and well-known educator and speaker. He lives in Jerusalem and shares four children and 15 grandchildren with his wife, Ellen, who is originally from New Jersey.

 

Posted on September 4, 2012 Written by eJP 7 Comments

by Avraham Infeld

I’ll begin with a story. A few weeks ago, eJewish Philanthropy ran on its front page a quote: “Being Jewish is defined by membership in the People and not by religion.”

It was attributed to me.

I confess: Guilty, as charged. I said that and I stand by it.
Soon afterwards my phone rang. It was a well-known charedi rabbi who was less than pleased. “How dare you wear a kippa and say something like that? Who do you think you are making a statement like that?” he blasted me.


I told the rabbi that I would be happy to meet with him and talk it over in person, but since we were on the phone anyway, I had a halachic question for him.

You see, every morning I daven on my porch and my next door neighbor, who happens to not be Jewish, sees me praying and it got him thinking. One day he came to me with an unusual request. He wondered whether I would go with him to buy tfillin and help him wrap his arm so that he could pray in the morning, too.

“So, rabbi,” I asked, “what should I tell him?”

“You’re not allowed to, of course!” the rabbi responded.

“Why not?” I asked, innocently.

“Why not?” he repeated my question. “Because he is not a member of the Jewish people, that’s why!”

It was music to my ears.

“Rabbi, did you hear what you just said?”

There was a pause and then he sheepishly admitted that maybe I was right. That just maybe, it is membership in a People that defines whether you are a Jew or not.

Here’s the part where I confess that the non-Jewish neighbor with tfillin-envy never happened, but this scenario came to me during my conversation with the rabbi to illustrate my deep conviction that everything goes back to Peoplehood.

In other words, this concept of Peoplehood that is so fashionable these days, wasn’t invented by Mordecai Kapalan in the 20th century. It is, in fact, the oldest phrase in Jewish history. We were always known as am Israel, the People of Israel. Even Pharaoh in Egypt spoke about the Jews as an am, as a People.

And yet, to my mind, the most serious danger facing the Jewish people today is that Jews of all kinds have forgotten that word: People.

We are not a religion and we’ve never been a religion. Judaism is the culture of the Jewish people. It bases itself entirely on the covenant between a People and God Almighty – not between an individual and God.

And yet, we are losing more and more Jews because fewer and fewer Jews recognize the fact that we are a People. That is why so many organizations and educators have awakened this very word that we should have never have lost in the first place – to carry us back to our roots.

But before we examine how it is that we are a People over a religion, we must first ask ourselves, how we lost this identity in the first place?

If there is anything about which Jews have been in agreement throughout the generations, it was the understanding of what it meant to be a Jew.

Up until great emancipation in the beginning of the 19th century, being a Jew meant being a member of a particular People. Once upon a time we were slaves in Egypt and when we left Egypt and came to Mt. Sinai to meet the creator, we signed a covenant with him by which we agreed that we would be his People and he would be our God; he would take care of us and give us rain in the right season and take care of our land and we would keep His commandments.

I know of no Jewish philosopher before the emancipation who understood being Jewish as anything other than this covenant of Peoplehood.

But back to the covenant itself. It turns out that God kept his side of the bargain, but we sinned and because of our sins, we were scattered among the nations of the earth. This is why for thousand of years every Jew understood inherently that our role in life was to keep ourselves distinct as a People, which was why Jews lived in ghettos. It was there that we could more easily keep God’s commandments. It was there that we hoped and prayed that God would forgive us and bring us to back to the land of Israel. Then around 250 years ago, along comes modernity, and with it, modern nationalism, and with that, modern liberalism and suddenly, Jews are faced with the opportunity to leave the ghetto and in order to do so, many of them have to change their understanding of what it means to be a Jew.

Some simply stopped being Jewish.

The charedim among us became more ghettoized.

But the mass of Jews accepted two new issues of what it meant to be Jewish. One is that Judaism is a religion, which most of the Western world still believes today, and the second is that Jews are a nation, which is a product of Zionism.

For many who left the ghetto eager to become assimilated, they adhered to one non-written rule: We can act like them, but we can’t accept their God. From that day on, Judaism became a religion.
For the Zionists, the manifesto became: We are a nation.

The American Jews declared: We are a religion.

And so it was that the basic idea of who we are started getting lost. All Mordecai Kaplan did was try to reawaken the oldest idea of what it means to be a Jew – that Judaism is a culture of that particular people.

When I was President of Hillel International, I used to travel around the Jewish world meeting with young students. I always carried a chart with me that was divided into three columns. The top line listed: apples, oranges, bananas. Down the side read: lettuce, tomatoes, cucumber. A final line that asked the students to fill in the blanks: Jew, it listed, and then two blank spots. In other words, What is to a Jew as an apple is to an orange?

In the USA, over 200,000 responses were unanimous: Jew, Christian, Muslim.

What does that say? Judaism is a religion.

But from the over 40,000 responses from Israelis, not one said Jew, Christian, Muslim. Instead they said Arab or Italian or American. In other words, for them, Judaism is a nationality.

When it came to the Russian Jews, 10,000 responded this way: Jew, non-Jewish is a Russian?

What does this all tell us? I’ll tell you what this tells us: the Jewish people are totally confused about our identity!

So now we see organizations, like the former UJA, making statements like, “We are one.” We are one what? We are one hell of a mess, that’s what we are!

Therefore, the time is ripe to remind the Jews that we are first and foremost a People. Let is remember what Ruth, the first convert to Judaism, the great-grandmother of King David, the forerunner to the messiah for both Jews and Christians once said, “Your people shall be my people and your God is my God.”

The order is not accidental. If I want to become Christian I would say, “Your God is my God,” but when it comes to Judaism, I cannot first say, “Your God is my God” until I say, “Your people is my people.”

It is not that I am anti-religions. I am an observant Jew. But I am bound to the commandments only because I am a member of a People. The moment you define Judaism as a religion, the first thing that happens is you create religions denominations. Where was Reform, even Orthodox Judaism 700 years ago? They did not exist because we did not define ourselves as a religion.

Also, if Judaism were only a religion, what right would Jews have to their own state? No other religion has a state.

We are only perpetuating confusion by not educating our children that they are members of a People.

Only when we understand Judaism in the context of Peoplehood can we begin to understand what it means to be a Jew. And only when we see ourselves as part of a People will Judaism unite – instead of divide – us.

Without Peoplehood what would Israelis have in common with Jews in the Diaspora?

The time is now to teach our children that Judaism is the culture of the Jewish people. The State of Israel is the homeland of the Jewish People and all the organizations that are supposed to serve the Jewish people should put up front and center the message of Jewish Peoplehood.

That is why I have become a fanatic about teaching about the Jewish People.

If you want to know the truth, I hate the word Peoplehood. It is confusing. I want to teach about am Israel. I want to create a sense of belonging in every Jew to the Jewish People. How do you interpret the culture of Jewish Peoplehood into your life?

The mission of Jewish leaders in the 21st century should therefore be how to ensure the continued, significant renaissance of the Jewish people, ensuring a sense of belonging by every Jew to his people, its heritage, its values, its State, and its dreams and aspirations to work as Jews to make this a better world for all.