Archive for July, 2010

 

The Clinton Wedding: Living in a Post-Jewish World?

Posted on: July 30th, 2010 by Hayim Herring
The term post-denominational has been around for a while. Here’s how I understand it. Yes-religious denominations exist and have value. But, the conditions that gave rise to their creation have changed and you can’t exclusively categorize people and synagogues by denominational labels.
Example: a synagogue has an inspiring musical Shabbat evening service. It features live instrumentation, contemporary poetry along with traditional liturgy, time for meditation and the chanting of niggunim (wordless, simple, moving melodies). How would you characterize this service-Conservative, Reconstructionist, Reform? It’s hard to know because it might be any of the above, or a congregation that self-defines as “independent.”
Post-denominational is handy in this situation, because it captures the fluid and evolving nature of Jewish religious and spiritual life. Denominational labels no longer sufficiently differentiate and shed clarity on religious belief and practice.
It’s in that sense that I use the term, post-Jewish, to capture another dynamic occurring. If a person acts post-denominationally, it means that this individual doesn’t want others defining their personal religious identification. And, by extension, those who are post-Jewish don’t want someone else to define their identification with the Jewish people or Jewish community. They can be  proud Jews and have many other identities. The most compelling example: a person can be a practicing Jew, married to a person who practices another religion. For them, multiple identities are not signs of disease, but security and freedom. They don’t have to mix, match or try to harmonize their faith traditions because they can have it both ways. What others may view as a contradiction has an inner logic to them.
The speculation around the Clinton-Mezvinsky wedding is in part driving my observations. We will see tomorrow if Chelsea and Marc, each raised in a home in which religion played some role, want their respective clergy or faith traditions represented when they wed. But regardless of what happens, those who work and volunteer in the Jewish community need to get ready for a wave of post-Jewish behaviors and practices. What’s our initial reaction to thinking of couples like Mark and Chelsea as a post-Jewish/post-Christian couple? Is it different from thinking of them as an interfaith couple? How do we view someone actively volunteering for a worthy social or environmental issue, with a strong awareness of Jewish intentionality, even if no others Jews are involved? Have they assimilated into the broader culture or are they practicing in a post-Jewish fashion? Lots to ponder on this subject….but it’s clear that we need to begin having the discussion.

The term post-denominational has been around for a while. Here’s how I understand it. Yes-religious denominations exist and have value. But, the conditions that gave rise to their creation have changed and you can’t exclusively categorize people and synagogues by denominational labels.

Example: a synagogue has an inspiring musical Shabbat evening service. It features live instrumentation, contemporary poetry along with traditional liturgy, time for meditation and the chanting of niggunim (wordless, simple, moving melodies). How would you characterize this service-Conservative, Reconstructionist, Reform? It’s hard to know because it might be any of the above, or a congregation that self-defines as “independent.”

Post-denominational is handy in this situation, because it captures the fluid and evolving nature of Jewish religious and spiritual life. Denominational labels no longer sufficiently differentiate and shed clarity on religious belief and practice.

It’s in that sense that I use the term, post-Jewish, to capture another dynamic occurring. If a person acts post-denominationally, it means that this individual doesn’t want others defining their personal religious identification. And, by extension, those who are post-Jewish don’t want someone else to define their identification with the Jewish people or Jewish community. They can be  proud Jews and have many other identities. The most compelling example: a person can be a practicing Jew, married to a person who practices another religion. For them, multiple identities are not signs of disease, but security and freedom. They don’t have to mix, match or try to harmonize their faith traditions because they can have it both ways. What others may view as a contradiction has an inner logic to them.

The speculation around the Clinton-Mezvinsky wedding is in part driving my observations. We will see tomorrow if Chelsea and Marc, each raised in a home in which religion played some role, want their respective clergy or faith traditions represented when they wed. But regardless of what happens, those who work and volunteer in the Jewish community need to get ready for a wave of post-Jewish behaviors and practices. What’s our initial reaction to thinking of couples like Mark and Chelsea as a post-Jewish/post-Christian couple? Is it different from thinking of them as an interfaith couple? How do we view someone actively volunteering for a worthy social or environmental issue, with a strong awareness of Jewish intentionality, even if no others Jews are involved? Have they assimilated into the broader culture or are they practicing in a post-Jewish fashion? Lots to ponder on this subject….but it’s clear that we need to begin having the discussion.

Rabbi Hayim Herring

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

Posted on: July 21st, 2010 by Hayim Herring
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

flickr.com trodel

Remixing in Your Synagogue

Posted on: July 5th, 2010 by Hayim Herring
Unique, break-through inventions are very difficult to achieve. Most innovations are not completely “innovative.” Rather, they build upon and incorporate prior efforts, while adding some new features. In a recent article in Fast Company Magazine by Farhad Manjoo, entitled The Invincible Apple, the author notes that Apple’s claim about making revolutionary projects is somewhat overstated. Manjoo writes,

To use a musical analogy, Apple’s specialty is the remix. It curates the best ideas bubbling up around the tech world and makes them its own. It’s also a great fixer, improving on everything that’s wrong with other similar products on the shelves.

Think of some the great big Jewish programs that seem to have burst upon the scene: Taglit-Birthright Israel, PJ Library, Moishe House and most recently, Hebrew Charter Schools. The quote above about “remix” can just as easily apply to these initiatives. Taking young adults to Israel, parents reading books to children, young adults who share something in common living together and acting on their values, charter schools—none of these are completely unique. But, they are conceptually brilliant because they are simple, powerful, elegant and well-executed. (Full disclosure: I have work and continue to consult for some of the philanthropists behind these ideas.)
Now, consider some of the work that your congregation does: adult learning, youth work, prayer. Without new resources, is there some area of congregational life that lends itself to a “remix?” Have a discussion with your staff and volunteer leaders, and see what emerges. Remember—“big ideas” can start with a series of small changes that don’t involve new funding! Please share your thinking with readers of Tools for Shuls. I’m eager to hear from you.
Thank you,
Rabbi Hayim Herring

Courtesy of Apple

Unique, break-through inventions are very difficult to achieve. Most innovations are not completely “innovative.” Rather, they build upon and incorporate prior efforts, while adding some new features. In a recent article in Fast Company Magazine by Farhad Manjoo, entitled The Invincible Apple, the author notes that Apple’s claim about making revolutionary projects is somewhat overstated. Manjoo writes,

“To use a musical analogy, Apple’s specialty is the remix. It curates the best ideas bubbling up around the tech world and makes them its own. It’s also a great fixer, improving on everything that’s wrong with other similar products on the shelves.”

Think of some the great big Jewish programs that seem to have burst upon the scene: Taglit-Birthright Israel, The PJ Library, Moishe House and most recently, Hebrew Charter Schools. The quote above about “remix” can just as easily apply to these initiatives. Taking young adults to Israel, parents reading books to children, young adults who share something in common living together and acting on their values, charter schools—none of these are completely unique. But, they are conceptually brilliant because they are simple, powerful, elegant and well-executed. (Full disclosure: I have worked and continue to consult for some of the philanthropists behind these ideas.)

Now, consider some of the work that your congregation does: adult learning, youth work, prayer. Without new resources, is there some area of congregational life that lends itself to a “remix?” Have a discussion with your staff and volunteer leaders, and see what emerges. Remember—“big ideas” can start with a series of small changes that don’t involve new funding! Please share your thinking with readers of Tools for Shuls. I’m eager to hear from you.

Thank you,

Rabbi Hayim Herring