When Reform Rabbis Meet: What Really Happens at Those Regional Conferences?
The Quad Cities temperature was 7 degrees above 0, with a wind chill of about 19 degrees below, early last Saturday morning when I drove to the airport to catch my flight to Phoenix, Arizona – more precisely Scottsdale – and the annual conference of the Mid West Association of Reform Rabbis. I would be lying if I told you that I was not looking forward to escaping the brutal winter cold for the desert warmth, even if just for those few days. Indeed, I was. As it turned out, arriving in Scottsdale I encountered some of the worst winter weather that area has endured for a while. Indeed, in the 11 years our organization had been holding its January meetings in Scottsdale, the weather has never been that foul. On all but one day it rained, and the temperatures ranged from the low 60’s in the day to the mid to upper 40’s at night. So it must have been an odd sight for the locals to see this bunch of mid western rabbis continually exclaiming how wonderful was the weather! Everything is relative!
Now I expect that there are those, in each of our congregations, who earnestly believe that the only reason we rabbis and our wives go to this conference is because of the weather; that this is some sort of rabbinic junket. But truth be told, they are wrong – dead wrong. There are many reasons why my colleagues and I attend this conference. The weather just happens to be a great fringe benefit.
Aside from the weather, why do we go?
One reason is that we go to study with a true Jewish scholar on a professional level that we simply cannot achieve at home. At home we spend a good part of our lives being teachers of Judaism and as such, the resident Jewish experts; the top of the local Jewish learning food chain. However, at these conferences we revel in not being teachers but rather being students. We gladly surrender our place on the top of the Jewish learning food chain to our scholar. And then we marvel at the wonderful insights our colleagues contribute to our classroom discussions. For those who love the very act of learning, our study sessions are festivals in intellectual renewal.
So what do we study and how relevant is it to our work back home? The main topic varies from year to year. Sometimes we study various aspects of our classical texts. At those times most of our studying is done in Hebrew and Aramaic. At other times we may be studying matters of theology or history or ethics or any number of Jewishly related topics. Sometimes the content of our study is directly relevant to what we do in our congregations. Sometimes it is indirectly relevant, and sometimes it is purely study for study’s sake, with no relevance to our roles as congregational rabbis. Our tradition calls such study Torah LeShma – the Study of Torah for Its Own Sake – and considers it the highest form of study; the greatest study mitzvah there can be, for it is study for the sake of heaven and not for the sake of personal and professional gain.
This year we studied about early Christianity, its relationship to ancient Judaism, and how the rise of Christianity altered the then traditional Jewish attitudes toward Gentiles. Our scholar was a young assistant professor at the Hebrew Union College in Los Angeles. He was brilliant, informative, entertaining, and personable. We thoroughly enjoyed him, but he made me and my contemporaries feel old, especially when he spoke about growing up in the congregation of one of our classmates; my good friend and rabbinical school car pool buddy, Rabbi Alan Katz. Was what we learned directly relevant to my work here? Could I take my notes from his lectures and offer a class in our adult education program? Not really, for in order to appreciate what he was teaching, one needs to have a somewhat significant background in Jewish knowledge. But on the other hand, it was indirectly relevant to my life back here in the Quad Cities, for from his lectures, his handouts, and our discussions, I did obtain a deeper understanding and appreciation of Jewish-Christian relations; one that will enhance my interactions with our Christian neighbors.
Another reason is that we go to pray together. As you know, we rabbis pray all the time, much of it from the bimah. Prayer is important to us, and we try to communicate our love of prayer to our congregants. But to be honest, congregational prayer, as many of you know, is also political. One congregant wants our prayers to be this way. Another congregant wants our prayer to be that way. Sometimes we rabbis find ourselves simply praying that we can magically make everyone happy. But when we gather as rabbis to pray, the only ones who we have to make happy are ourselves. We are free to lose ourselves in prayer, knowing that everyone else in the room is likewise praying with abandon. As our voices rise up in song – for most of our prayers are sung – we can sense our souls rising along with them. Rabbis in prayer are a powerful prayer community.
Another reason is that we go to meet with and learn from representatives of some of the significant Reform Jewish organizations; organizations like the Central Conference of American Rabbis, the Union for Reform Judaism, the Rabbinic Placement Commission, and the Reform Pension Board. They advise us as to what is going on, and what is on the horizon, in their various organizations. Through them we get a snapshot of the state of our movement, and of its future.
So, for example, we learned how the Central Conference of American Rabbis is getting ready to field test its new High Holy Day prayer book. We also discussed how the landscape of the contemporary rabbinate has been altered by the rise of so many independent rabbinic seminaries, ranging anywhere from offering serious rabbinic education to online seminaries that offer almost instantaneous ordination. Questions now arise as to which rabbinic degrees are to be considered legitimate and which not. So we learned that our own organization – the Central Conference of American Rabbis – when considering legitimacy for serving Reform pulpits, has divided the seminaries into three categories: 1) Those that provide a competent rabbinic education and demonstrate a commitment to the ideals of Reform Judaism; 2) Those that provide a competent rabbinic education but whose commitment to Reform Jewish ideals are questionable; and 3) Those that do not provide a competent rabbinic education and whose commitment to Reform Jewish ideals are questionable. The more we discussed this matter, the more I realize that our congregations need to come to terms with it as well. For with budgetary constraints, there is a great allure to hiring rabbis on the cheap. But when a congregation places financial considerations above ideological ones, what are they letting themselves in for?
From the URJ representative we learned that the Union is going to be moving forward with its emphasis on new technologies. What I heard described was something akin to an Iphone Siri that will provide guidance on all sorts of Jewishly related subjects from studying Talmud to synagogues with solar panels. Also, interestingly enough, the Union is feeling the ill effects of having eliminated its regional structure. So now they will be looking to re-create it, in a fashion, but with lay leadership instead of rabbinic.
Yet another reason that we go – and perhaps the most important reason – is for our sense of hevruta, community. There is a special bond that ties rabbis together, especially if we are of the same ideological ilk. We are a family, and as such, we understand, appreciate, and care for each other as no one else can. We need each other for no one understands rabbis like other rabbis. We love our congregations and the people who populate them. We all have been fortunate to have in our congregations and in our communities friends whom we hold as especially dear, but still, at the end of the day, each of us is “The Rabbi” with all the expectations and limitations that go along with that title. Only among our colleagues can we fully let our hair down; can we lower our guard and not be “The Rabbi” but simply be a thinking, feeling, flawed human being, and with it all, be unconditionally accepted and loved. No, we are not just colleagues. We are family, and such meetings are emotionally charged family reunions. We know that we can reach out to each other anytime and be confident that the others will be there for us. So, for example, when Rev. Ron Quay was diagnosed with lymphoma and was told that the doctor he needed to see – the best in the field – was in Omaha, I knew that if I picked up the phone and called Rabbi Aryeh Azriel in Omaha, and if he had the right connections, he would make it happen. And so I did. And so he did, with Rev. Quay receiving a call the very next day from the office of that doctor. So we know that we are there for each other all the time, and that only makes it all the more powerful when we can be there for each other in person, rather than at a distance.
So every year the Cantor and I eagerly look forward to our January sojourn in Scottsdale. Of course we enjoy stepping out of the mid western winter into the realm of the desert. Even as the sun renews us, we are all the more renewed and revitalized by all that we share with our colleagues during those too few days in the Arizona sun.
This entry was posted on February 2, 2013 at 5:38 pm and is filed under Arizona, Central Conference of American Rabbis, Gail Karp, Hebrew Union College, Hebrew Union College, Henry Karp, HUC Los Angeles Campus, Intellectual Renewal, Iowa, Jewish Study, Legitimacy of Rabbinic Seminaries, Mid West Association of Reform Rabbis, Power of a Rabbinic Prayer Community, Prayer, Quad Cities, Rabbi Alan Kats, Rabbi Alan Katz, Rabbi Aryeh Azriel, Rabbi as Student, Rabbi as Teacher, Rabbinic Hevruta, Rabbinic Placement Commission, Rabbinic Seminaries, Rabbis, Rabbis and Prayer, Reform Jewish Organizations, Reform Judaism, Relationship Between Rabbis, Scottsdale, Studying With a Jewish Scholar, Torah LeShma, Uncategorized, Union for Reform Judaism. You can subscribe via RSS 2.0 feed to this post's comments.
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