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Time for Jews to lose the dues?

 
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How well is your synagogue’s business model holding up?

That’s the unexpected question being addressed by a series of programs from the Synagogue Leadership Initiative this year.

Synagogue leaders regularly discuss how their roof, air-conditioning system, clergy, and religious school are doing.

But discussing the broader question of a business model — defined as how an organization creates, delivers, or captures value (and not only financial value) — is an unfamiliar undertaking in an institution that has tradition as a core paradigm.

In fact, the general model of synagogue affiliation — you pay dues for the privilege of membership — is so familiar that it has been taken for granted for generations.

However, as Lisa Harris Glass points out, very few companies that are successful in 2013 are running on the same business model as 1963, if they even existed back then.

Glass heads the Synagogue Leadership Initiative, a project of the Jewish Federation of Northern New Jersey and the Henry and Marilyn Taub Foundation.

Last year, SLI’s programs looked at how different generations within a synagogue relate to the institution in different ways. This year, the focus is on what is called “Synagogue Next,” helping synagogues evolve “without defining what the next is,” Glass said.

One way for a synagogue to change its business model, Glass said, is through “significant sustainable collaboration” — where a synagogue joins with similar institutions to share expenses. In a panel discussion Monday night, representatives of area synagogues heard firsthand stories of religious school collaboration, of synagogues of different denominations sharing a building and a sanctuary, and of a synagogue that merged with neighboring institutions.

Another focus has looked at shifts in the business model that a congregation can undertake on its own, by changing from the traditional dues and membership model of affiliation used by every synagogue in the region, bar one, to what Glass calls “alternative models of affiliation.”

In November, SLI convened a panel discussion presenting four other models of affiliation.

In the “fair share” model, members pay a fixed percentage of their income instead of a fixed fee (and have the option of asking the synagogue’s adjustments committee for a break).

The “free will” model goes further: Members are told what their per capita share of synagogue expenses are, but whether they pay less or more is up to them.

In what Glass calls the “tapas” model, members pay separately for different services — like at a Spanish tapas restaurant, where diners order small servings of many different dishes. That’s the one model that has a local implementation: The Sha’ar Communities, headed by Rabbi Adina Lewittes.

“I don’t know how viable that is for an existing traditional synagogue,” Glass said. “It seems difficult to implement if you have a building to support.

“The idea is figuring out a way where people can take advantage of the pieces they want and not the pieces they don’t want, and to thereby change the economic picture.”

And then there’s Glass’s own favorite, one she developed herself — the “investor model.” Rather than changing the actual way in which a congregation handles its finances, this model changes the meaning assigned to money paid by members and so changes the relationship between congregations and their congregants.

Don’t think of your synagogue payments as a monthly bill, this model advises. And don’t think of your congregants’ payments as dues. They are not something that is “due” to the synagogue.

Think of dues as investments — payments into the present and future of a cause in which you as a synagogue member believe.

“They’re giving a big chunk of their discretionary income,” Glass said. Therefore, synagogues have to “move to a framework of gratitude and appreciation from one of expectation and entitlement.”

After a year of paying a monthly membership bill, she said, members will ask of their shuls. “Do you send me a thank you note? What did you do to recognize my commitment?

“It wasn’t easy to write that check every month.”

The investment congregants make in their synagogue isn’t measured only in money. It’s measured in time as well — in the time spent within the synagogue each year, and the accumulated years.

Over time, that investment adds up. Glass believes it should be recognized and appreciated properly.

It might seem that shifting to a fair share model — where dues vary based on income — would be the easiest change to make. But in the discussions hosted by SLI, including a presentation from the head of synagogue in Saratoga, N.Y., that had implemented a fair share model, it proved the least popular.

“People don’t want the synagogue to know how much money they make,” said Stephanie Hausner, who works for SLI as a synagogue change specialist. “There’s a privacy issue.”

Additionally, “how much do you make?” becomes one of the first conversations a synagogue has with prospective members. “That’s not exactly a great way to build a relationship,” Glass said.

Instead, for some synagogues, initial discussions of fair share dues lead to the more radical — but not necessarily less feasible — idea of free will dues.

To those who sit on synagogue boards, worrying about the shul’s budget, the notion of making dues voluntary initially sounds crazy.

In fact, though, most Christian congregations fund themselves through voluntary dues. A recent study by the Forward found that Jewish and Christian congregations raised equivalent amounts from their members, proving no advantage to the membership method.

And some congregations have found that moving away from membership has succeeded in reversing revenue declines.

“They got the same income, but it changed the conversation,” Glass said. “People were opting in, and the community was saying, ‘Thank you for your generosity.’”

 
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Praying while female at the Kotel

Women of the Wall representative to speak locally

What’s going on with the Women of the Wall now?

What’s happening with gender equality and pluralism in Israel, now that the Israeli election is over?

Women of the Wall, made up of women from across the Jewish spectrum, has fought for the right to pray at the Kotel — Jerusalem’s Western Wall, the symbolic center of Jewish life, the magnet that draws observant and non-observant Jews, non-Jews, poets, and often even skeptics, close to it, as if they were pure iron filings.

The group, which was formed in the late 1980s, has been bolstered by legal wins. Its most important recent victory was the April 2013 decision by Judge Moshe Sobel of the Jerusalem District Court, who ruled that the city police were wrong when they arrested five women for the crime of wearing tallitot at the women’s section of the Kotel.

 

‘Oy vey, my child is gay’

Orthodox parents seek shared connection in upcoming retreat

Eshel, a group that works to bridge the divide that often separates lesbian, gay, bisexual, and transgender Jews from their Orthodox communities, is holding its third annual retreat for Orthodox parents of those LGBT Jews next month.

Although most of its work is done with Orthodox LGBT Jews — who may or may not be the children of the parents at the retreat — the retreat offers parents community, immediate understanding, the freedom to speak that comes with that understanding, the chance to learn, and the opportunity to model healthy acceptance.

“There are particular issues to being Orthodox and having a gay child, although it varies a lot from community to community,” Naomi Oppenheim of Teaneck said. “You worry about what the community is thinking about you. Someone — I don’t remember who — said, ‘When my kid came out, I went into the closet.’”

 

Twenty years later

Stephen Flatow remembers his murdered daughter Alisa

When you ask attorney Stephen Flatow of West Orange how many children he has, his answer is immediate.

“I have five children,” he says.

Not surprising. What father doesn’t know how many children he has?

And how are they doing?

Four of them are flourishing; they are all married and all parents. Mr. Flatow and his wife, Rosalyn, have 13 grandchildren, and another one’s on the way. (And three of the Flatows’ children live in Bergen County.)

But the fifth, his oldest, Alisa, was murdered by terrorists when she was 20; her 20th yahrzeit was last week. She has been dead as long as she was alive.

“Just because she isn’t there now, that doesn’t mean I’m not her father,” he said. “I just don’t have any recent pictures of her to show.”

 

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Standing together with Israel

Local groups join for evening of unity as they discuss ways to protect Israel

Lee Lasher of Englewood has a deep interest in ensuring that different parts of the local Jewish community come to trust, respect, and even like each other.

To that end, Mr. Lasher, an alumnus of the Jewish Federation of Northern New Jersey’s Berrie Fellows Leadership program, and fellow alums — and now friends — Ian Zimmerman of Glen Rock and Ari Hirt of Teaneck, formed a group called Unite4Unity, which until now has explored the bridges that actually do span the community.

Now, the three friends have decided to multitask. Another cause dear to all of them is Israel. What could be better, they thought, than to bring the community together around the Jewish state? And given their own orientation toward action, what would be best would be to give people information they can use to present Israel positively, to combat such threats as BDS with knowledge, insight, and passion.

 

Considering German Jews

Spätzle, weiner schnitzel, stuffed cabbage, and German chocolate cake are on the menu for Shabbat dinner on May 1 at Temple Emanuel of the Pascack Valley in Woodcliff Lake. It’s all part of the shul’s weekend exploration of German Jewish heritage.

German Jews are known not only for their signature cuisine, however. They tend to have a reputation as “yekkes” — obsessively punctual, punctilious, and a touch pompous.

The shul’s Rabbi Benjamin Shull admits he bought into that stereotype — he is the descendant of Lithuanian Jews — until he discovered through genealogical research that he, too, has German-Jewish ancestors. So do about a third of his regular congregants.

 

Balancing attraction and halachic law

Local Orthodox rabbis meet with therapists and LGBT Jews

On Sunday, some leading Orthodox rabbis, including Rabbi Shmuel Goldin of Congregation Ahavath Torah in Englewood and Rabbi Nathaniel Helfgot of Netivot Shalom in Teaneck, met with mental-health professionals and members of the Orthodox gay, lesbian, bisexual, and transgender community for a conference on “sexual orientation and gender identity in the Orthodox and chasidic world,” as a press release put it.

The conference, about 150-strong, held at the Kraft House on Columbia University’s campus, was organized by the modern Orthodox, Upper West Side Lincoln Square Synagogue; the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology; and JQY, a nonprofit that provides support to young LGBT Orthodox and chasidic Jews.

 
 
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