Finding Hope Through Purpose in Tryin' Times

Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: April 2011 synagogue bulletin
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These are “tryin’ times,” as Roberta Flack said in the late 1960s. Maintaining hope in such a situation requires the conviction that, despite the surrounding turbulence, one is on the right path. Within an organization, a disparate group of individuals must unite to navigate through the obstacles. A clear mission, one that is embraced universally or at least by consensus, is necessary.

Who we are and what is our future was the subject of our discussion on Shabbat mornings in February and March. We examined the history of the synagogue, current attitudes among American Jewry, and where the relationship between these two areas might lead us.

The classical sources from the origins of the synagogue through the early middle ages, testify to the changing purposes of the synagogue. Mordecai Kaplan (America, 1952) aptly observes that, “The history of the synagogue… is a striking illustration of the importance of creating new social agencies when new conditions arise that threaten the life of a people or of its religion.” From communing with God to maintaining community to prayer to reading the law to teaching the commandments to housing wayfarers, the synagogue has adapted to meet the needs of its community.

So, what are the needs of and threats to the Jewish people and to Judaism at this moment in Loudoun County and beyond? Recent studies of the American Jewish community indicate four major trends. First, American Jewry today is characterized by personal autonomy. The authority for and expression of one’s Jewishness reside within him or herself. No longer do the majority of America Jews feel the need to answer to community, tradition, or God. Second, synagogue affiliation has continued to decline. It is now below 40 percent of American Jewry. However, the satisfaction and engagement of synagogue members is increasing. Third, the sense of Jewish peoplehood is declining. At the same time, the quest for personal meaning is rising. Finally, engaged younger Jews, under-40 and post-college, want compelling experiences, will float in and out of organized Jewish communal life, are not concerned with Jewish issues of the past 50 years, and are not committed to a denomination.

We talked about history. We discussed sociology. Then, we explored purpose.

We don’t need to reinvent the wheel. The traditional pillars of Judaism are study, worship and ritual life, and kindness to others (torah, avodah, u’gemilut hasadim). The traditional expressions of a synagogue are beit midrash, house of study, beit tefillah, house of prayer, and beit kenesset, house of gathering, e.g. community. Indeed, this is already who we are, simply note the first three tabs on our website: community, worship, and education.

However, the mission of a congregation should go beyond our programs. It should also, perhaps even more importantly, reflect how membership in Congregation Sha’are Shalom will positively impact one’s life. Again Mordecai Kaplan (1952) captured this when he wrote, “the primary purpose of congregation organizations …should be social togetherness.” Applying this line of thinking to our community today, what would be our overarching or primary purpose? Would it be 1) creating relationships and building community, 2) finding personal meaning, growing spiritually, and serving God, 3) expressing and nourishing one’s Jewish identity, 4) something else altogether, or 5) a combination of these?

Rounding out our consideration of mission, we should consider four additional questions, among others. First, what is our responsibility to our Jewish brethren who retain a sense of Jewishness, but choose not to affiliate with a synagogue? Second, is our inclusiveness towards interfaith households, gays and lesbians, non-religious Jews and others, who have felt rejected by Judaism or by a prior Jewish community, part of our core mission? Third, given that many of us have a strong Jewish identity, but do not come from a traditional household, are we responsible for reclaiming aspects of our tradition, such as Hebrew and practices such as lighting Shabbat candles. Fourth, what is our connection, as a congregation, to Israel?

There is much uncertainty in our world. The name of our congregation is Sha’are Shalom which translates as Gates of Peace. In Hebrew, shalom (peace) is related to sheleimut (wholeness). Our name suggests that our house, our community, be a gateway to peace and wholeness.

For us to fulfill the destiny of our name, we need a clear, well-publicized, and widely embraced purpose. This can galvanize our sense of hopefulness in these tryin’ times. Please join me in this important project. Please share your thoughts.

Hag kasher v’sameach (may you have a kosher and joyous Passover),

Rabbi Michael Ragozin