I just read Jay Michaelson’s spot-on article in the Forward, “Rethinking Egalitarianism:
Are We Leveling the Playing Field Too Low?”. Michaelson seems to always have his pulse on the Jewish community, and his perspective is not limited to only one denomination or to what’s going on in New York City.
His article tackles several problems in synagogues today and I agree with him on most counts. I disagree, however, that egalitarianism has much to do with the malaise one finds in most non-Orthodox congregations today. He begins by introducing his friends who emigrated from the famous B.J. (B’nai Jeshurun) on the Upper West Side to a mid-size Jewish community in the South. When they couldn’t find a shul as invigorating and active as B.J., they settled for the Modern Orthodox congregation despite their egalitarian leanings. Not finding a shul like B.J. is a common complaint for people who leave this dynamic ruach-filled NYC congregation and go elsewhere. In fact, as a rabbi I’ve heard dozens of people exclaim after visiting B.J. just once, “Why can’t we recreate the B.J. experience at our shul?” (Newsflash: It’s more than just Argentine rabbis and musical instruments!)
More than “egal doesn’t matter anymore,” what I think Michaelson is arguing is that the heimishe quality found in Orthodox shuls needs to be a goal for Reform, Reconstructionist and Conservative shuls. The attempts to make services more inclusive and accessible to everyone by calling page numbers, over-explaining and over-simplifying the liturgy, and presenting English readings with confusing themes that pose theological problems have caused a general malaise in these services. Not to mention, most Reform and Conservative services are taking place in buildings that are too large to create any sense of warmth or heimishe ambience.
Michaelson is correct about the roots of this culture. He writes:
The reason for this is historical: Reform and Conservative grew out of German Reform Judaism, which aped German Protestantism and tried to offer an edifying, formal service of moral instruction and beautiful music. It’s true, that this formality still does work for some people today — and there is absolutely nothing wrong with that — but has there ever been a sociological study to quantify its appeal? I’ll wager that these antique, even archaic forms work only for those who know and feel comfortable with them. But isn’t that exactly the complaint lodged against traditional Orthodoxy — that it includes some, but not others? If what we’re interested in is inclusiveness and egalitarianism, then we should try to offer a satisfying spiritual experience to as many people as possible.
Non-Orthodox shuls need to spend the next decade focusing more on the kavanah (the unbound spiritual search for devotion and intention) and less on the keva (the mindless following of the rote). The Orthodox service is less robotic, thereby allowing individuals to move at their own pace and find their own comfort zone within the service. I concur with Michaelson that synagogue leaders seeking to invigorate the service and empower the membership need search no farther than Rabbi Elie Kaunfer’s book Empowered Judaism, where Kaunfer writes “What the Jewish world needs is not more dumbing-down but more empowerment of individuals to opt in if they so desire.”
I also appreciated Michaelson’s apt view of how children should be treated in shul. He writes, “Of course, the kids ran around themselves too, as is the de facto culture in many traditional places of worship. This, my friend observed, was far better for the children’s sanity and their parents’ prayer lives. A few decades ago, we were told that the family that prays together, stays together. But if the family stays together in synagogue, often no one prays at all.”
This article should be required reading for synagogue leaders. There’s a lot we can learn from the culture that permeates Orthodox synagogues on Shabbat mornings.