Posts Tagged ‘synagogue’

 

Impact One Year Later

Posted on: November 13th, 2017 by Hayim Herring No Comments

Impact One Year Later: A Conversation between Authors and Editor about Leading Congregations and Nonprofits in a Connected World: Platforms, People, and Purpose

 

Sarah Stanton, Senior Acquisitions Editor at Rowman and Littlefield for Religion, asked us to reflect on the impact of our book, Leading Congregations and Nonprofits in a Connected World: Platforms, People, and Purpose on its one-year anniversary. We invite you into this conversation by leaving your comments on our respective blogsites (Hayim –facebook.com/rabbihayimherring and www.hayimherring.com and Terri – https://terrielton.com), and by purchasing copies for you and your leadership at a generous discount of 40% (available only on Rowman and Littlefield’s website when you click on the book link.

 

Hayim Herring - Book

 

Sarah: How has the book been received over the past year?

Terri and Hayim: As co-authors, we naturally want to say, “the reception has been fantastic,” and we think that’s accurate. We had hoped that clergy, professional and volunteer leaders of congregations and nonprofits would purchase the book and invite us to present our insights. But what we didn’t expect is volunteer leaders whose day jobs are running a business wanting to purchase copies of the book for their businesses. We realized through them that some aspects of our book, which is about 21st century leadership, had broader application. We’ve also heard clergy from both of our respective faith traditions say the blend of theory, story about churches, synagogues and nonprofits, and practical tools and resources enabled them to turn concepts into actionable steps for their organizations. Thankfully, our presentation schedules have been quite full, and we’re gratified that we can support clergy, professional and volunteer leaders who are facing some unprecedented challenges around transparency, engagement with the broader world and innovation–all while trying to deepen involvement of existing constituents.

 

Sarah: What is the question you wish more people would ask about the book?

Hayim and Terri: One of our key findings was that both established and startup organizational leaders lacked any kind of formal process for planning beyond a year at a time. They all engaged in planning, ranging from what we might call “adhocracy” – planning when needed – to strategic planning on a regular cycle. However, we would like to hear much more interest from them in using existing tools that that they can adapt for congregations and nonprofits to distinguish “the trendy” from trends that they can anticipate and shape to further the impact of their work. Even agility isn’t enough because that still implies a mindset of reactivity albeit at a quicker rate. Learning to anticipate trends is not a luxury but a necessity because of the velocity of relentless change that we’re experiencing.

 

Sarah: What is the question you’re most frequently ask about the book?

Terri and Hayim: Not surprisingly, questions about membership and dues or finances frequently arise in discussions. However, we try to reframe that question to one of openness and engagement, that is, how open is your congregation or nonprofit to the world, and how does your mission engage people’s hearts and souls with a diverse but like-minded group of individuals? We don’t dismiss the real financial concerns that congregations have, but if that’s their first question, they have already indicated that they are thinking as an Organization 2.0, from the top down, about institutional survival, instead of what we describe as Organization 3.0, which is structured as a mission-focused platform where people can pursue and express purpose and communal meaning.

 

Sarah: What part of the book have readers reacted to most strongly?

Terri and Hayim: Innovation and entrepreneurship resonate with leaders right away. We believe that is because today’s organizations know they need to grow these capacities and the four pathways to innovation that we identified helps leaders find their way through innovation and entrepreneurship in tangible ways. The concept that surprised us the most was engagement. Often invited to help organizations think differently about “growing membership,” our work reframes questions about membership into questions of engagement and we think innovation and engagement work together. Engaging the talents and gifts of individuals within congregations and nonprofits is a great strategy for innovation, as it creates shared ownership and produces better results. Using the resources and worksheets in the book, leaders can practice some of the ideas during presentations and bring them home to use with their staff, board, or constituents.

 

Sarah: Have any questions surprised you over the past year?

Hayim and Terri: Just last week, when presenting a to group of ministers, a participant asked if there was an innovation and entrepreneurship self-assessment tool for congregational and nonprofit leaders. The two academics who invited us to teach were also present, and are very knowledgeable about innovation. But none of us were able to immediately think of a tool that was specifically targeted toward those issues. Certainly, there are some excellent tools that assess personality types and attributes that relate to innovation and entrepreneurship, and corporations and international consulting companies have developed their own instruments, but we invite those reading this blog to let us know if they’re aware of one that would fit a nonprofit or congregational context.

 

Sarah: Is there something you had to leave out of the book you wish you’d been able to include?

Terri and Hayim: What we couldn’t include in the book were the stories of individual members and constituents of participating nonprofit and congregations. Our groundbreaking research methodology invited members and participants of organizations in our study to directly contribute their insights. A central theme of the book was about engagement, and we realized that we had to engage directly with members and constituents of organizations participating in our research. And we credit the nonprofit leaders for enabling us to find ways to do so. However, we promised confidentiality, so we can only generally say that the work of the congregations and nonprofits in our study is filling those who are involved in their communities with deep purpose.

 

Sarah: How has the book’s message informed your own work?

Terri: I am different today because of this work. Learning from and with the congregations and nonprofits we studied has convicted me to boldly lean into this new paradigm in my own leadership. One year later the path forward is not clear, but the rewards along the way have been rich. In the past year I have named and reflected on the assumptions I bring into leadership and opened myself to other possibilities. Teaching future congregational and nonprofits leaders I am introducing new ideas and experimenting with new teaching methods and assignments, and these efforts are making a difference in the church. Most importantly, I am widening my circle of learning partners. As Hayim states below, working on this project he and I developed an unlikely friendship. Today we have expanded our relationship by introducing each other to colleagues and friends, all during a time when society was becoming more wary of “the other.” I am convinced that a core capacity of future leadership is the ability to leave one’s comfort zone and create spaces for genuinely encountering strangers. While that work was not the central message of this book, it is trajectory of it. If leaders of congregations and nonprofits live out these principles, that is where they will find themselves. And for that, I am grateful.

 

Hayim: Before we started researching and writing, Dr. Terri Elton was a complete stranger to me. But we went from potential co-authors, to colleagues and now to family friends. Why? Call it serendipity or providence, but my original co-author realized that he was unable to work on the book, so I decided to look across the Mississippi, to scholars at Luther Seminary in St. Paul, instead of reaching out to familiar colleagues. Our book was published immediately before the 2016 presidential election, when we were already feeling the toxic effects of political messages that warned us of the dangers of trusting “the other” (and I heard these messages from the extremes in both parties). By refusing to believe those messages, our reciprocity of trust in an “other” not only helped to better inform the congregational and nonprofit world about leadership, but transformed me personally. And, thanks to the encouragement of some great professionals at Rowman and Littlefield, I’m well into researching and writing a book on an issue that will be relevant to congregations and nonprofits, but transcends those sectors and reach into our broader communities. That’s part of my ongoing transformational journey that began with Leading Congregations and Nonprofits in a Connected World: Platforms, People, and Purpose.

Rabbis Who Declined Call with President Trump Were Faithful to their Calling

Posted on: September 15th, 2017 by Hayim Herring No Comments

Unlike the leaders of the Orthodox Union, Agudath Israel of America and the Chabad-Lubavitch movement, the rabbinical heads of the Conservative, Reconstructionist and Reform Movements declined to participate in a pre-Rosh Hashanah conference call with President Trump this morning (JTA, Ron Kampeas, September 14). Clearly, this is a controversial decision, and there are good arguments to be made on both sides for reaching opposite conclusions. But here is why I believe that the movement leaders who decided not to participate acted faithfully.

 

Politically, we shouldn’t take for granted the exceptional relations that we have had with the White House in recent decades. After all, how frequently in Jewish history have we enjoyed such an embrace from the White House, and how different might modern Jewish history be had we possessed those relationships with European leaders before the outbreak of World War II?

 

But history has also shown that we ultimately gain the respect of powerful people when we maintain self-respect. In this case, I believe that means distancing ourselves for now from a President who has relentlessly demeaned and dehumanized a rather diverse group of people through reckless speech—one of those sins for which we ask God’s forgiveness on Rosh ha-Shanah and Yom Kippur. (And you have to admit that insulting such a broad array of individuals, from Senator John McCain to Khizir Kahn, a member of an American “Gold Star” family, whose son died in Iraq, while serving as a captain in the American military, indicates that many have been targets of President Trump’s acts of verbal shaming and insults.) We know from history, too, that verbal abuse sets the stage for physical violence. And we can reach far back into Biblical times for precedents of religious leaders confronting political power (for example, the Biblical prophet, Natan, confronting King David). Religious leaders can cause significant damage when they are seduced by proximity to political power. It can warp the very values that are supposed to guide their moral leadership, and that’s good reason to opt out of this presidential call.

 

In an earlier editorial, in The New York Jewish Week, Gary Rosenblatt, publisher, wrote that “Rabbis Should Confront Trump Head-On Over Charlottesville. Apply the lessons of Elul and Don’t Hang Up on the President”. He argued that rabbis who declined the call with President Trump were not applying one of the fundamental lessons of these holy days, namely, reproving someone who acts immorally (Leviticus 19:17). The question of when reproof is religiously mandated is complicated for several reasons. First, the general attitude in America about “judging” another is often, “if your behavior personally doesn’t hurt me, even if it offends others, I won’t bother you.” But that is not a Jewish value, and while Jewish textual sources on how and when the commandment to “reprove one’s neighbor” are varied and sometimes contradictory, one can legitimately read Jewish laws of rebuke as relating to situations in which the person at the receiving end is potentially amenable to change.

 

We can never know with certainty if even someone whose personality seems destined to provoke havoc won’t eventually change. But what we can expect is some consistency of steps toward honest efforts of change. When we see consistent, unambiguous efforts toward change, even though they will be imperfect, then we can consider whether a person is really open to engage in difficult dialogue. I won’t psychoanalyze President Trump, but I can ask for consistent indications in changed behavior that reflect modest insight into the hurt that he continues to inflict, even if those attempted changes are imperfect. Instead, what I have observed in the past few weeks is a continuing pattern of President Trump using his “bully pulpit” to verbally bully and shame others.

 

While there is time on these White House calls for some “limited engagement” with the president, this pre-High Holy Day call is designed to use rabbis as channels to communicate presidential good wishes locally before and during the holy days. At its best, it is a heartfelt gesture of good wishes from the president to the Jewish community. At its worst, this call can become a headline that will later be used as a reminder by the president of his support for the American Jewish community at a time when it’s convenient for him to do so.

 

Also, understand that there is disagreement within these movements about any public policy or symbolic statement that their leaders make, and that is true of this decision. A national rabbinic organization resembles a congregation in some ways, where members have different opinions about the wisdom of a decision of its leaders. But that’s what leaders, and especially rabbinic leaders, are called to do: use their best judgment of the facts at hand, distilled through their understanding of Jewish tradition, to make hard decisions.

 

I was not involved in the decision-making processes of those who refused the call, and I’m not acting on anyone’s behalf to defend it. But I do want to thank those rabbis who decided against participating in it. If the president is serious about deeper engagement with rabbis, there will be many opportunities for it in the coming months, and I know that my colleagues will actively seek them out and take the first steps to meet him more than halfway.

 

Rabbi Hayim Herring, Ph.D., is an author, presenter and organizational futurist, and C.E.O. of HayimHerring.com which “prepares today’s leaders for tomorrow’s organizations.” ™  His latest book, Leading Congregations and Nonprofits in a Connected World, co-authored with Dr. Terri Elton, was published by Rowman & Littlefield in 2016.

lished by Rowman & Littlefield in 2016.

An Addenda to Yehuda Kurtzer’s “Minding the Gap: A Primer for Jewish Professionals and Philanthropy”

Posted on: July 24th, 2017 by Hayim Herring No Comments

Originally published in eJewish Philanthropy by Rabbi Hayim Herring

A few observations on Yehuda Kurtzer’s fresh rethinking of how to build a more mature 21st Century relationship between American and Israeli Jewry:

1. On the gap in understanding one another’s realities: ask Israelis living in Israel of a certain age (40-something’s and older) if they recognize their country today as the one in which they grew up or to which they emigrated, and ask American Jews in the same demographics if they recognize the America of today as the one in which they were raised. You’ll likely receive the same response: “No!” Internally, across our respective political spectra, we have experienced significant social, religious, economic, educational, racial and political upheavals that are difficult to absorb. If each of our respective communities are having difficulties in understanding shifts in our own primary environments, how can we possibly understand the other’s culture, even if we are frequent and fluent visitors in the other’s community?

 

This point can provide some restraint in immediate and deserved anger of American Jews toward the current and future Israeli governments, and help us think more strategically about how to advance remaining shared interests – of which there are still many. For example, I think that Israeli Knesset Members who support Prime Minister Netanyahu’s broken promises that affect American Jews should be invited to Jewish federations. Let them experience first-hand the anger and pain that they have caused, see the full diversity of the American Jewish community and understand that we are not stereotypes, to be used as pretty props when it’s convenient, and objects of ridicule when it’s not.

2. It’s useful to delineate distinct categories of “boundary-crossers” and “boundary-dwellers,” that is, individuals who spend most of their time in one location (America or Israel) but spend or have spent considerable time in the other. Some examples, and they are not intended as a comprehensive list, include:

  • “Jewish professionals” and “professional Jewish volunteers;” that is, paid professionals and volunteers who work in Jewish institutions that are focused on Israel
  • Philanthropists
  • Israeli journalists who cover American Jewry and American journalists who cover Israeli Jewry both in the Jewish and secular press
  • Individuals with close family and friendship ties in our respective communities, who visit one another frequently, and remain in touch digitally on a regular basis between visits
  • Jewish think tanks (and there are very few)
  • Alumni of grassroots communities, like ROI Community, an initiative of the Charles and Lynn Schusterman Family Foundation

The value in distinguishing categories of boundary-spanners is that if we want them to become more valuable assets in broadening our understanding of differing cultural realities and identifying shared work, we first must respect their diversity. Top-down, hierarchical meetings are appropriate in some cases, in many more, cultivating networks will be more successful, and sometimes, a hybrid model of hierarchy and network is needed.

3. While we don’t have to “privilege” a “failed” metaphor as American and Israeli Jews as “family,” we can explore other approaches in testing its value before completely discarding it. For example, “family” signified one tightly-defined, exclusive structure through the better part of the 20th Century, but today, “family” is a much more expansive and inclusive concept. Why hasn’t the concept of “family” vanished? Because many people still feel an emotional pull to be a part of a family, with all its complexities.

Families, in their varied, contemporary iterations, are still crucibles in which powerful bonds of love, empathy, embrace of difference and responsibility can sometimes be forged. Families have a cast of characters. Some generously take upon themselves the roles of “connectors,” and never forget a birthday, convene a family reunion and update “the family” with an annual newsletter; others move in and out of their roles as “family member” unpredictably; and still others never miss an occasion to snub “the family.” Some family members remain distant from one another for years but ultimately reconcile. Even if they have little time left to reset their relationships, they positively change the trajectory of the next generation of family relationships. But when family ties are permanently severed, and sometimes that is necessary, there can be deep wounds with unforeseen consequences that are transmitted across generations.

Kurtzer is correct – manufactured nostalgia for American and Israeli Jews as “family” won’t help strengthen the kinds of relationships that we need today and can even be alienating because people know a charade when they see it. But rethinking the metaphor of family more expansively and realistically on the collective level is a valuable endeavor worth the struggle. It’s another way of opening our eyes more widely to the massive transformations that we’re experiencing, identifying barriers that we might chose to live with for the time being for the sake of “family,” and distinguishing between the truly unbridgeable differences in our respective communities, and the ones that initially present themselves as unbridgeable divides but are only differing manifestations of shared essential changes on deeper reflection.

Rabbi Hayim Herring, Ph.D., is an author, consultant and nonprofit organizational futurist who holds a doctorate in Organization and Management. A “C-suite” leader, Hayim has worked with hundreds of congregations and nonprofits on issues including leadership, organizational foresight and entrepreneurship. His most recent publications are Leading Congregations and Nonprofits in a Connected World: Platforms, People, and Purpose, with Dr. Terri Elton (2016) and, Tomorrow’s Synagogue Today. Creating Vibrant Centers of Jewish (2012).

Some Things are Meant to Be—and Maybe Now is Your Time….

Posted on: January 22nd, 2014 by Hayim Herring No Comments

 

Last April, I read an Alban weekly newsletter about a collection of essays on Protestant seminary education, called Keeping the Faith in Seminary Education. This volume was edited Ellie Roscher, a Protestant, female millennial with personal seminary experience. Having worked for many years on rabbinical and continuing Rabbinical education, I was naturally intrigued by the topic. And I also know that Protestants and Jews have some of the same struggles in creating vibrant religious communities, so a collaboration on this kind of project would likely generate some new ideas. I didn’t know Ellie, but thought that there was no downside to tracking her down and learning more about her project. Yes – I admit that I was already thinking then about perhaps editing a book with her on rabbinical education.

Hayim Herring-WordCloud

Coincidentally or providentially, it turned out that she was moving back to her hometown in Minneapolis. Shortly after she arrived, we met in person. I can’t say that I expected that she would agree at our very first meeting to be involved in co-editing and writing a part of a book. But I guess that some things are meant to be, and not only Ellie, but her publisher, Andrew Barron of Avenida Books, also quickly came on board.

 

So here is your chance: especially in light of the Pew Study, if you are a rabbinical student, rabbi, or educator of rabbinical students or rabbis, we want to hear your unmediated voice on the nature of rabbinical education. Please click here to find out how you can potentially contribute an essay to a volume that needs to be written—I hope that I’ll catch you at one of those moments of interest, just like Ellie’s volume found me. And if you have any questions, please feel free to contact me directly.

 

Thank you, Rabbi Hayim Herring

 

P.S.-for Ellie’s version of the story on our collaboration, visit her blog. And—first we wrote our own recollections of our meeting and only then did we read one another’s posts. Uncanny how similar and still distinctive they are!

 

 

Be Entrepreneurial, Not Innovative

Posted on: January 16th, 2014 by Hayim Herring No Comments

 

“Drop the quest for innovation and adopt the mentality of entrepreneurship.” That was my essential message to of a wonderful group of rabbis from the Philadelphia Metro Area a few days ago. With the support of the Philadelphia Board of Rabbis, I had the pleasure of facilitating a highly interactive workshop with about 40 colleagues on Rabbinic entrepreneurship. What’s the difference between being innovative and being entrepreneurial? In my workbook (click, complete form and download) on Tomorrow’s Synagogue Today. Creating Vibrant Centers of Jewish Life, I wrote,

 

“Innovation” is a catchphrase everywhere we look, and it is often used as a substitute for entrepreneurship, but there is a difference between them:

 

The rabbis completed a diagnostic assessment of readiness for moving to an entrepreneurial culture (p.19 in the workbook). Then, they divided into small groups to explore how to apply ten entrepreneurial practices to an idea about which they were passionate and bring to life in their communities. This group of rabbis was very diverse. But their passion for wanting to adopt a more entrepreneurial mindset was a feeling they shared—and they inspired me.

 

Rabbis are too often an unfair and handy target for undeserved criticism about the state of Jewish affairs. No doubt, we’ve earned some of the criticism. On the other hand, it’s also clear to me that many rabbis are ready to turn the dial on maintenance down and turn up the dial on entrepreneurship. The dynamic of public punishment of rabbis who take risks, and their reactive tendency to then play it safe, is one that each side should acknowledge and change. And when that happens, congregants, rabbis and the broader Jewish community will begin to enjoy both the rootedness of a community and the excitement of an incubator for fresh Jewish life.

 

If you’re interested in learning more about how your leadership can become more entrepreneurial, please contact me and let’s start the discussion! I’ve heard many of your ideas and it’s time for you to turn them into realities.

 

 

Collaborate, Communicate, Connect

Posted on: November 7th, 2013 by Hayim Herring No Comments

 

New, Free, Hands-on Workbook for Synagogues

 

I’ve generally heard agreement among synagogue and federation leaders that congregational collaboration is a valuable endeavor. Collaboration can lead to elimination of redundant services, cost savings, better programs, etc. So, who would argue against it? If you’ve actually planned, implemented and helped sustain collaborative synagogue efforts, you know how beneficial they are—and also how much effort you have to invest and maintain in them order to make them work!

 

synergy - UJA Federation - Hayim HerringThat’s why I’m happy to introduce you to another resource that provides you with concrete, practical tools to support your efforts around collaboration, and strategies to increase communications, connections and meaning in your congregation. This free, download is titled, Tomorrow’s Synagogue Today: A Guide for Study and Action, and it’s a seven step implementation guide to some of the key ideas in my book, Tomorrow’s Synagogue Today. Creating Vibrant Centers of Jewish Life. In addition to collaboration, you’ll find six additional units, on topics ranging from becoming an entrepreneurial congregation to preparing for the future by better anticipating trends that may have an impact on your congregation.

 

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Tomorrow’s Synagogue Today: My New Book is Now Available

Posted on: February 8th, 2012 by Hayim Herring No Comments
Order your copy of Tomorrow's Synagogue Today on Amazon

Eternal light designers/artists: Michael Berkowicz and Bonnie Srolovitz-Berkowicz; Cover photo: Marcie Ward (Synagogue: Temple Israel, Orlando, FL)

In the not too distant past-as recently as a decade or so ago-when people wanted to do good, they volunteered for a non-profit that reflected and practiced their values. The hierarchy would acculturate them into the “right way” of doing the work. If they were reasonably competent, they would be promoted up the ranks and often contributed a lifetime of volunteer service.

But that era is over. Today, with the Internet and social media, anyone can become educated about an issue, select a cause, inexpensively raise funds, market and mobilize large numbers of people around it. Individuals can contribute a large amount of good to the world without the help of non-profit organizations and can cultivate a global, loyal base of followers, at least for a limited amount of time. In that case, what is the purpose of a non-profit organization today? How do volunteers and professionals, who understand that non-profits both serve and transcend particular causes, lead in this environment?

As I know the Jewish community well-and the synagogue best-these are the kinds of topics that I explore in Tomorrow’s Synagogue Today: Creating Vibrant Centers of Jewish Life, published by the Alban Institute. They touch upon the very purpose, structure, theology and leadership of synagogues and other Jewish organizations. Are these core issues of synagogue life, as they are expressed today, adequate for a new century?

Many other institutions that were essential last century have experienced turbulence and realize that their continued relevance and existence in our global, mobile, connected environment cannot be taken for granted. Synagogues are no different. I hope that Tomorrow’s Synagogue Today: Creating Vibrant Centers of Jewish Life will stimulate a fresh, hopeful and helpful conversation about synagogues and the transition that they must make to ensure their continued impact on Jewish life.

To pre-order your copy of Tomorrow’s Synagogue Today, please visit the Alban Institute’s website (Alban members receive a 20% discount!) or Amazon.

Thank you and B’shalom,

Rabbi Hayim Herring

Mission Statement: Missing in Action?

Posted on: August 18th, 2011 by Hayim Herring 4 Comments

I just had the pleasure of teaching an outstanding group of rabbinical students who are participating in the Schusterman Rabbinical Fellowship program. While preparing for­­­ a session on the importance of synagogue mission statements, I discovered something curious about them: only two of the roughly dozen synagogue websites that I reviewed featured their mission statements on the home page. In the other cases, I needed to hunt for them on the website. And that’s only those synagogue websites that even had mission statements!

We’re getting to the time of year when people who are not a regular part of the synagogue community will be “shul shopping.” Rosh ha-Shanah begins on the evening of Wednesday, September 28. The first place that people look to learn about anything today is on the web. If your mission statement, the most basic expression of your synagogue identity, does not readily appear on your website, what message are you communicating to potential congregants?

By the way, if you work for a national synagogue denominational office, you might want to check if your denomination’s mission is featured on the website’s home page.  You may be surprised by what you find.

B’shalom,

Rabbi Hayim Herring

New Year, New Blog, New Book Idea

Posted on: October 4th, 2010 by Hayim Herring 16 Comments

This summer, I unexpectedly learned the difference between writing the book I planned to write and writing the book I had to write. The book I originally planned to write – Tools for Shuls – was about helping synagogues build their core capacities (areas like marketing, volunteer engagement, fundraising, etc.). But the writing felt like a real chore, and not like the temporary kind of writer’s block that I’ve experienced before. With the help of family and some friends, I reluctantly recognized that there was a different book idea inside of me that insisted on getting out. If you’ve ever been possessed by an idea, then you know what I’m talking about!

So I’m now writing and enjoying it, and while I don’t have an exact name for the book yet (working title: MySynagogue.org: Visions of a 21st Century Synagogue), it’s going to still rest on the assumption that synagogues will continue to do the work of God, Torah and Israel (all broadly defined), but be guided by two premises: it’s time for them to re-examine both 1) their fundamental purposes and 2) and their fundamental organizing structures. It will be different from other books on synagogues, which still generally take the general structures and purposes of synagogues as givens, and focus on either improving them or highlighting some of the functions while de-emphasizing others.

It wasn’t easy coming to grips with this change, given how invested I was in the first idea. But at the same time, I’ll be able to incorporate much of what I’ve learned from you and my own reading into the new book project. So many aspects of the world have changed since I first started writing, but then again – we’re entering a new year, so it’s time for me to embrace it.

One last note – if you don’t want to remain on my distribution list, please let me know. But I hope that you will and more important, that you’ll continue to add your voice to a new conversation.

Wishing you and your loved ones a healthy, purposeful and prosperous new year.

Rabbi Hayim Herring, Ph.D.

Prayer on Rosh ha-Shanah: Eternal or Eternally Long?

Posted on: July 21st, 2010 by Hayim Herring No Comments
They are only about seven weeks before Rosh ha-Shanah, the Jewish new year. We might refer to a synagogue during Rosh ha-Shanah and Yom Kippur as a house of perpetual prayer. Imagine yourself sitting in the pews on parts of these days, for at least a few hours at a time. Overall, what has that experience felt like for you? Did you feel God’s presence or at least a sense of being part of something larger, more purposeful?  Did these experiences open up new insights into dimensions of your life that you don’t usually think about?
These aren’t only asked by those involved in the synagogue community ask; they are also questions that people of other faith traditions ask.  Just go to a recent blog post on The Alban Institute’s website, authored by Graham Standish, who asks: “Why Do We Worship The Way We Always Have Worshiped When People Keep Changing?” For many Americans raised and educated in our primarily secular culture, prayer is tough, regardless of your their faith tradition.
I encourage you to read the Standish’s full post and the comments on it. Here are some thought-provoking excerpts:
•“…what I think is paramount in a worship service [(is)]: encountering and experiencing God in a way that transforms us, even if just a little bit.
•Most generations approach worship differently from previous ones. They are not always looking to reinvent worship, but they are seeking a renewed sense of relevance to their context.
•Ultimately, the problem isn’t that each generation keeps changing. The problem is that as time passes congregations and their leaders forget to keep the focus of worship on the encounter with the Holy.
•Being intentional means…asking whether what we are offering actually connects members of each generation with the Holy. It means asking a simple question: Do people encounter the Holy in our worship services?
Prayer, as currently presented, works for some people. And we know that good music, participation, less Hebrew or more Hebrew (depending upon the makeup of the congregation), a little meditation, teaching the meaning and the melodies—these tactics can enrich prayer, but they mask Standish’s question, “Do people encounter the Holy in our worship services?”
While we have some time before Rosh ha-Shanah, please answer Standish’s question: “Do people encounter the Holy in our worship services?” And more importantly, what can you do so that your congregation can answer this question with a resounding “yes”?
Thanks, in advance, for your reflections,
Rabbi Hayim Herring

There are only about seven weeks before Rosh ha-Shanah, the Jewish new year. We might refer to a synagogue during Rosh ha-Shanah and Yom Kippur as a house of perpetual prayer. Imagine yourself sitting in the pews on parts of these days, for at least a few hours at a time. Overall, what has that experience felt like for you? Did you feel God’s presence or at least a sense of being part of something larger, more purposeful?  Did these experiences bring insights into dimensions of your life that you don’t usually think about?

These aren’t only asked by those involved in the synagogue community; they are also questions people of other faith traditions ask.  Just go to a recent blog post on The Alban Institute’s website, authored by Graham Standish, who asks: “Why Do We Worship The Way We Always Have Worshiped When People Keep Changing?” For many Americans raised and educated in our primarily secular culture, prayer is tough, regardless of your their faith tradition.

I encourage you to read the Standish’s full post and the comments on it. Here are some thought-provoking excerpts:

Prayer, as currently presented, works for some people. And we know that good music, participation, less Hebrew or more Hebrew (depending upon the makeup of the congregation), a little meditation, teaching the meaning and the melodies—these tactics can enrich prayer, but they mask Standish’s question, “Do people encounter the Holy in our worship services?”

While we have some time before Rosh ha-Shanah, please answer: “Do people encounter the Holy in our worship services?” What can you do so that your congregation can answer this question with a resounding “Yes”?

Thanks, in advance, for your reflections,

Rabbi Hayim Herring

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