October 31, 2013  / 27 Marcheshvan,  5774

A century ago, Solomon Schechter had a grand vision for Conservative Judaism. It wasn’t limited to one faction of North American Jews. It was for the totality of Jewish life in North America. He believed in the transformative, redemptive power of his vision. One hundred years later, we need to revisit his roadmap for North American Jewish life, and chart our own. ...  As I see it, we reverse the narrative of decline by affirming three pillars of Conservative Jewish life: Tradition, Kehilla and Renewal.

These momentous words from Rabbi Steven Wernick's opening address to the United Synagogue of Conservative Judaism's Centennial caught my attention, as I was preparing last week to discuss the impact of the convention (held in Baltimore on October 13-15) with my Thursday morning Tanakh & Tabloids class. 

With this prescription, Rabbi Wernick seems to have displaced the mantra of Tradition and Change that had been a component of nearly every presentation I have given about Conservative Judaism for the last 25 years. The new language seems to have jettisoned the balance between two seemingly opposite trends, replacing Change with Renewal, and adding a Hebrew term (Kehilla, meaning "community," which I shall address in a separate posting).

In his elaboration, Rabbi Wernick characterizes Renewal as “an intrinsically Jewish concept … As we are created in the image of God, we must imitate God who constantly renews the act of creation by causing the new day to dawn.”

I would suggest one more layer to add to this most dynamic of the three words in the triad:  we derive much of our spirituality today from the pure energy of our experiences of prayer and dialogue.  That seems to be the major “take-away” about which I am hearing within descriptions of innovative Shabbat Services around the country, and it has been one of our objectives at Rodef Shalom ever since we participated in the “Synagogue 2000” endeavor thirteen years ago.  Those congregations and independent minyanim who have discovered such energy are the richer for it, while those who resist it are doomed to a certain place of stagnation.

What distinguishes pure energy from energy unqualified?

Any scientist will tell you that pure energy is a mistaken concept, since energy must be born of a certain, particular source.  Yet, the spiritualist can testify to the truth of the pure energy that is present in the life of a holy enterprise, be it prayer, study, debate, or social action.  And, it seems, all of the successful, spiritual ventures in our present age of spiritual life are characterized by their energy. 

Those who were part of the Rodef Shalom Shabbat Service last week witnessed a taste of that, as we experimented with a new rhythm of Musaf, led by Yours Truly.  I must admit, that the experience left me in need of not one but two Shabbat afternoon naps ... but I slept well, knowing that we had ventured into something that was good for our souls.  With God's help, we will do it again!