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Many Jews today claim that they are “spiritual not
religious,” that organized religion is not relevant, or that they would rather
spend their free time alone than with others. Those who attend synagogue weekly
often reserve the service, especially the sermon, for a special naptime. Others
prefer a 20–person basement setting for a quick prayer service rather than a
formal, large gathering at shul. Around two-thirds of Americans claim to be
members of a house of worship, which is more than 25% higher than Jewish synagogue membership.
Is the synagogue becoming extinct? If so, should we seek to prevent extinction?
At its worst, synagogue is rife with factionalism and
small-mindedness, a place to mumble irrelevant words and snooze during an out
of touch sermon, and later nosh on stale chips at kiddush while discussing the
stock market and the latest gossip. Synagogues spend their limited funds on
plaques, high-end scotch and a new social hall rather than on adequately paying
staff and investing in learning programs. Congregants drive $50,000 cars but
request assistance on the membership dues. The experience is predictable,
tedious and boring. It resembles a business transaction, where one has paid
membership dues for the right to services, more than a sacred obligation. The
staff and board do not lead with Jewish values but act as management as if the
congregation was just another business venture. The ritual is empty and the
action is either inadequate or nonexistent.
Leading such a congregation is virtually impossible. The
rabbi is required to perform four full-time jobs, take 3 am phone calls, act as
the scapegoat for all failures, and also please each congregant while handling
critiques with a smile. Congregants are forthcoming with complaints, but few
volunteer when they can watch the football game on television. Rabbi
Abraham Joshua Heschel observed: “The modern temple suffers from a
severe cold. The services are prim, the voice is dry, the temple is clean and
tidy… no one will cry, the words are stillborn.”
Some see patterns of dysfunction. Professor James Kugel identified
three kinds of harmful synagogues: the 1) “Ceremonial Hall Synagogue,” 2)
“Nostalgia Center,” and 3) “Davening Club.” In the Ceremonial Hall, the
congregants neither care to participate nor learn about what is really going
on; they just wish to be an entertained audience. Mimicking a Broadway show,
shul becomes entertainment, and the rabbi and cantor get a score for their
performance. At the Nostalgia Center, the rabbi is often the youngest one
present, and Judaism is about sitting where one’s grandfather sat, saying
kaddish, and telling old Yiddish jokes. Everything is wrong but nothing should
be changed. The congregation’s traditions and customs trump shared values,
meaning, connection, and opportunities for growth. At the Davening Club, there
is a false semblance of prayer intensity, but it more closely resembles a
mumble-festival, without any real spiritual uplift.
On the other hand, at its best, shul can be a transformative
spiritual experience. Eager congregants roll up their sleeves to build the
community, providing an open, relevant experience for all. Prayer centers can
be welcoming, participatory, and collaborative. Most importantly, a strong
synagogue is driven by shared values and a sense of mission and purpose.
Congregants look inside the walls of the prayer community for intimate
connection and reciprocal comfort, and look outside for opportunities to reach
out and give back. Peter Steinke, author of “Healthy
Congregations,” explains that congregations need to move from being
clergy-focused to mission-focused. Rather than relying upon clergy to inspire
and entertain the congregation, everyone is involved in a system of
involvement, encouragement and teaching.
A healthy congregation takes effort to build. A diverse
population attends shul for very different reasons: children, singles, empty
nesters, intermarried families, etc. Each population must be honored and be
given a seat at the table. Too often, the elderly members of the congregation
complain that there are not enough young people at the congregation to “keep
the tradition alive”; to improve, they must be willing to adapt the experience
to invite a new audience.
For the synagogue to survive and be relevant in the 21st
century, congregants must seek authentic prayer experiences, enrichment through
learning, and a contribution to community building. One does not just show up
when convenient, but to support others consistently. Do not sit back and blame
a poor prayer experience on the rabbi. If you find yourself unable to achieve
meaningful prayer, learning, and volunteer experiences, consider changing shuls
(and search within yourself). The heart must actually be open if one wishes to
be inspired. But do not quit the synagogue enterprise — it has survived
thousands of years for a reason.
Rabbi Shmuly
Yanklowitz is the founder and president of Uri L’Tzedek. His book, “Jewish Ethics & Social Justice: A
Guide for the 21st Century,” is now available.
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