Posts Tagged ‘Rabbinic’

 

Rabbis: Let’s Advocate for Mandatory Professional Therapy

Posted on: July 8th, 2015 by Hayim Herring

 

 

Only a relatively few rabbis exploit emotionally vulnerable people but their impact is devastating: to individual victims, their families and friends, and the Jewish and broader public. Whether employed by congregations, Jewish camps and day schools, youth and college outreach or other organizations, rabbis who have ongoing access to people, funds, or sensitive information about their constituents should have mandatory, regularly scheduled professional therapy.

 

The Jewish Week, in cooperation with Temple Emanu-El– Skirball Center, recently sponsored a public program titled, “Training Rabbis. Who Will Lead Us Tomorrow?” (It was inspired by Keeping Faith in Rabbis. A Community Conversation on Rabbinical Education, a collection of essays that I co-edited with Ellie Roscher and was published a few months ago.) The forum, which I moderated, included Rabbis David Ellenson, Josh Davidson, Joy Levitt and Dr. Erin Leib Smokler—an exceptionally thoughtful panel. I turned to The Jewish Week first about the possibility of a public program because I trusted that, under its auspices, sensitive issues would not be sensationalized.

 

One of the questions that panelists debated was, “Who is responsible for putting more safeguards in place to prevent rabbis from engaging in unethical behavior? Can rabbinical organizations be trusted to police their own members?” Panelists offered a range of responses. Some were equivocal, others definitive (soon you’ll be able to watch a video archive of the discussion-information to follow later). In the short time since the program, we’ve read yet more allegations, court cases and convictions around rabbinical behavior. On a corresponding note closer to home, the systematic effort by the Archdiocese of Minneapolis and St. Paul to cover up years of clergy sexual abuse continues to send shockwaves throughout all communities of faith.

 

In light of these incidents, I now believe that rabbis who work under Jewish auspices need professional therapy. It’s one collective way that we can do teshuvah for the damage to our community and calling that a few members of our rabbinical family have caused.

 

In an essay from Keeping Faith in Rabbis, Rabbi Ellen Lewis writes, “In my experience as a rabbi and therapist who works with clergy, clergy are no different from other abusers in motive, just in opportunity. … we possess all the same human weaknesses as everyone else.” She offers a minyan of reasons for the value of rabbis having regular therapy. Among these ten reasons, she writes that it’s important for the rabbi “to get the view from the other side of the couch. It makes you more aware of how your congregants or clients experience coming to you for help”. More importantly, she notes that, “We (rabbis) are surrounded everyday by people who love us for no apparent reason and who hate us for no apparent reason.…talking and supervision and therapy makes people less likely to act out” (pp.205-207).

 

“Awe of the Lord is the beginning of knowledge, but fools despise wisdom and instruction (Proverbs 1:7).” Almost all of the rabbis that I know strive to stand in awe of God, and carefully and caringly help others. But we should be wise by now to appreciate the value of therapy. And budgetary constraints can’t be an excuse for inaction. Rabbis and their employers should share the financial cost for regularly scheduled therapy. Otherwise, we collectively continue to risk inflicting incalculable emotional pain to others and injecting generalized doubt about whether rabbis can be trusted. Why wait anymore for rabbinical organizations or seminaries to require action when rabbis and Jewish organizations can take the immediate local lead?

 

Disrupting the Rabbinate (Guest Post: Rabbi Rebecca Sirbu)

Posted on: February 6th, 2015 by Hayim Herring

 

 

This week’s guest blog post on Keeping Faith in Rabbis: A Community Conversation on Rabbinical Education is about disruption and rabbinical leadership. Some are troubled with the pairing of “disruption” and “rabbis,” but every professional practice is being upended, and the rabbinate is no exception. As our guest, Rabbi Rebecca Sirbu, illustrates, rabbis have the power to disrupt how American Jews experience Jewish life. Disruption is the not the end goal, but the means to blow open accessibility to Jewish life and community, as she illustrates below.

 

Disrupting the Rabbinate

 Rabbi Rebecca Sirbu

 

Rabbi_Rebecca_SirbuThe rabbinate is being disrupted. Like many other fields, journalism and healthcare among them, technological and societal changes are disrupting the traditional role of a rabbi. In Hayim Herring’s new book, Keeping Faith in Rabbis: A Community Conversation on Rabbinical Education, Barak Richman and Daniel Libenson compare changes in the healthcare field to changes in the rabbinate. They argue that in both professions there is a mismatch between the education the professionals receive and the real needs of the people they are being trained to serve. Both professions need to reorganize or “disrupt” their delivery methods in order to be accessible and useful to the populations they serve.

 

“Disruptive innovation” is a term coined by Clay Christensen. According to Wikipedia, “a disruptive innovation is an innovation that helps create a new market and value network, and eventually disrupts an existing market and value network (over a few years or decades), displacing an earlier technology. The term is used in business and technology literature to describe innovations that improve a product or service in ways that the market does not expect, typically first by designing for a different set of consumers in a new market and later by lowering prices in the existing market.” Wikipedia is itself a disruptive innovation. The creation of a print encyclopedia like The Encyclopedia Britannica is a costly and time consuming endeavor. Thinking that volunteers could create content on the web which can be continually updated for free and available to anyone with an internet hook up at no cost to them disrupted the entire encyclopedia printing industry. Blogs and Twitter feeds are disrupting journalism. WedMD and patient support sites are disrupting the healthcare industry.

 

The easy accessibility of information on the internet about religion, combined with shifting societal and demographic changes are also disrupting the rabbinate. Fewer people are joining congregations which in turn have less money to spend on a highly educated rabbi. Richman and Libenson argue that that the rabbinic profession should embrace the pursuit of “right skilling,” meaning that rabbis should be used only when their particular expertise is necessary. Rabbinic expertise is necessary in certain situations, but in other situations less expensive Jewish educators or professionals should be used, thus saving the user money. In addition, they advocate that rabbis specialize in certain areas, pastoral care or Jewish education for example, and be used when those specific skills are called for. They float a model where rabbis could join in a group practice where each rabbi has his or her own area of expertise. This practice could then contract with a handful of synagogues providing the right rabbi for the right need at any given time. It is an intriguing idea. Instead of one rabbi trying to serve a variety of needs and while trying to be a jack of all trades, a rabbi who is particularly talented in one area could serve in that area. The right skills could be used at the right time. This model would certainly upend the traditional one rabbi per synagogue model that currently exists.

 

Many other disruptive ideas are currently being tried out in the Jewish marketplace. Rabbis Without Borders is a network of creative rabbis who are constantly challenging each other to find innovations in the way we serve the Jewish community. Rabbis representing every denomination, including non-denominational rabbis, join a one year fellowship program which pushes them to go beyond the borders of their rabbinates. By creating a space where rabbis representing the cross section of the American rabbinate from different movements, geographic areas and experiences come together to open their minds to new ideas, we are transforming the rabbinate from the inside. Bringing together diverse groups of people and viewpoints causes creativity to flourish. After the fellowship, the rabbis join the ongoing Rabbis Without Borders network where they continue to support each other in their work. Many new innovations are arising. In fact, ten percent of the organizations featured in the Slingshot Guide to America’s most innovative Jewish programs are staffed by Rabbis Without Borders Fellows.

 

Disruptions are occurring to the delivery system of Jewish experiences, to the content of those experiences, and to the very essence of what it means to be a community. Rabbi Andrew Jacobs has created Chai Tech to revolutionize the Bar and Bat Mitzvah Experience. “With an internet connection and a computer, tablet or smartphone, bar/bat mitzvah students can prepare for their big day wherever they are, whenever they can. No more schlepping to the synagogue or the tutor. Once you go Chai Tech, bar/bat mitzvah preparation works easily into your busy schedule. Everything is online – including a teacher who monitors your child’s progress and keeps you informed using an advanced, online learning management system.” This new model certainly makes bar mitzvah study accessible to everyone.

 

New Jewish spiritual experiences are being created by Rabbi Shefa Gold who takes phrases from the liturgy and Torah and sets them to music as a chant practice. The texts are not new to Jews, nor is the idea of a chant practice, after all the Torah is chanted. Yet, she creates an innovative spiritual experience that allows the user to enter the tradition in a new way by chanting a single verse over and over.

 

Even the idea of what makes a synagogue community is being rethought. It used to be that a synagogue community was defined by its number of “membership units” who paid “dues” to the synagogues. Rabbi Elan Babchuck among others is rethinking this model. People now join the synagogue “family” and make a “voluntary financial contribution.” No one is turned away for lack of ability to pay dues. The language encourages a model where people will want to support their family. This is turning the traditional membership and dues structure on its head. Under this new structure this synagogue is thriving and others are adopting similar models.

 

This is just a small sample of the many ideas are now being experimented with in the Jewish world. Rabbis must innovate to serve the needs of a changing and more diverse population. We have an amazing resource in the deep wisdom and traditions of our religion. Clinging to old ways of doing things will not make this wisdom accessible to the millions of people who are looking for spiritual guidance and fulfillment. Let’s keep experimenting to find what works for the real needs of people today.

 


Rabbi Rebecca W. Sirbu is the Director of Rabbis Without Borders at CLAL – The National Jewish Center for Learning and Leadership.

 

 

Resetting the Rabbinate

Posted on: May 20th, 2013 by Hayim Herring No Comments

 

 

In the past few months, I’ve read at least six articles or blogs about rabbis and the contemporary rabbinate. (Just search sites like eJewishPhilanthropy, The Jewish Week, the JTA and the Jewish Daily Forward for a sampling of results.) Any rabbi will tell you that there’s structural change occurring and the media now seems to have picked up this story. Some of the stories suggest new roles that rabbis are fulfilling, others are about gender and the rabbinate, or prognostications about the future of the rabbinate and the rabbinical seminaries’ challenge in keeping up with what they perceive as new skills that rabbis require.

 

(Disclaimer: I’ve written about the rabbinate over the years as well in publications like Tomorrow’s Synagogue Today. Creating Vibrant Centers of Jewish Life and “The Rabbi as Moreh Derekh Chayim: Reconceptualizing Today’s Rabbinate”. But why so many articles in such a short time?

 

Rabbis are experiencing significant role ambiguity and the 20th Century paradigm of what defines a rabbi is clearly inadequate for this century. A few examples will suffice:

Rabbis used to have primary or heavy involvement in the examples above but now, much less so.

 

And it isn’t just that functions are changing. Relationships are changing as well. In speaking with colleagues, they sense that they are increasingly being treated more as employees and less as individuals with a sacred profession. As one colleague wryly commented, he felt that “evaluations” had become “devaluations.”

 

This lack of role clarity is a symptom of a paradigm change. As renowned futurist, Joel Barker, says: “When a paradigm shifts, everyone goes back to zero. Your past success guarantees nothing in your future.” And all of these conversations about rabbis’ roles certainly have the feel of “going back to zero,” that is, accepting that the assumptions that undergird last centuries’ rabbinate will not support today’s rabbinate.

 

I believe that rabbis have significant roles to play. Some will be the same as the last generation of rabbis, and others haven’t even yet been imagined. But I’d like to hear your thoughts about the unique roles that rabbis can play. By unique, I mean what is it by virtue of their training that they alone can do, or that they can do with greater ability than others with Judaic knowledge and experience? All are invited to respectfully weigh in and thanks!