Archive | February, 2011

Strengths and weaknesses of indie minyans and why I don’t get to go to Zoo Minyan tomorrow

Crossposted to Jewschool

Zoo Minyan, an independent minyan that meets in the neighborhood around the zoo in DC, is not meeting for davening this week. Why do I care? And why is this interesting? Let me back up:

I’m on the Bolt Bus, headed down to DC for the J Street Conference. The conference proper doesn’t start until Saturday night, but I’m heading down to spend Shabbat in DC, hoping to get some good shul-hopping done for your reading pleasure.

My plan was to go to multi-denominational, non-membership, convention-defying synagogue Sixth and I tonight and to the still-extant, just had their 40th birthday, proving all the “indie minyans will never last people wrong,” first-wave chavurah Fabrangen tomorrow morning.

But then, while emailing back and forth with Mah Rabu blogger and fellow Jewschooler BZ, he suggested the I try out Zoo Minyan instead. Apropos my post from the other day about feminizing the theology of Kaddish Shalem, he thought I might like Zoo Minyan. During their service, they apparently alternate between masculine and feminine names for God. So I got a little excited to see that in practice.

Then, as I’m sitting here on this bus, I get this e-mail from BZ with this post from their blog:

Zoo Minyan – No Davvening, but some learning, Sat. Feb 26

Zoo Minyan is not meeting for davenning Sat. Feb 26.

Sorry folks! Insufficient leyning turn-out for Zoo this shabbos, wouldn’t be lichvod Torah. Apologies for the short notice / change of plans.

But feel free to stop by for some learning after davenning elsewhere (or after shaarei sheina / sleeping in, as is your custom).

[...]

So, it’s Fabrangen for more tomorrow, after all.

But it’s not a total waste because I have some thoughts to share that came out of this failure to launch. The first time I heard such an attitude from an indie minyanaire was from an organizer of the ultra-lightweight London minyan Wandering Jews. They don’t organize anything other than a place and time. They refuse to beg people to be hosts. If no one volunteers to host, there’s no davening. If not enough people bring stuff for the potluck, there’s no communal dinner. Etc.

I heard a woman speak about this approach at Limmud Colorado a couple of years ago. She said, if people value Wandering Jews, they will make it happen. And if they’re not making it happen, then it isn’t valuable and they should just let it go and slip away. This stands in about the starkest contrast possible to the synagogue continuity-obsessed folks.

And at Zoo Minyan, it seems there is a somewhat similar attitude. And now I don’t get to go. Oh well, their loss. And Fabrangen’s gain.

Read full story · Comments { 5 }

More good words from Rabbi Andy Bachman

It seems I’m talking about Andy a lot around here lately.

From one of his latest pieces of smart:

Well into the Twenty-first century, Orthodox Jews are working for fair wages; the Conservative movement is ordaining gays and lesbians; and Reform Jews are putting on tefilin.

Read full story · Comments { 0 }

Shabbat morning @ Romemu… a month late

A picture I did not take–rather, I stole it from Romemu’s website–of some kid and Rabbi David Ingber.

Crossposted to Jewschool

A month ago, I wrote about my experience with a Renwal-style service led by some of the leaders of Romemu–NYC’s premiere Renewal shul and one of the most prominent Renewal outposts there is. It was a Friday night service being led, not actually at Romemu, but at Limmud NY.

I gave the service three and a half ballpoint pens (|||-), and said that I’d be going to Romemu the following week for Shabbat morning. To me, one of the true tests of a shul with a reputation for spirited davening is the morning after. A reputation for spirited davening usually comes from a spirited Kabbalat Shabbat, so it’s always interesting to see if a community can maintain a good morning service as well.

This can be harder to do because people have to drag themselves out of bed–and when it comes to liturgy, it’s harder to make me happy because there’s more to do on Shabbat morning than on erev Shabbat.

So I went. As I said, it was about a month ago, so my memory is a tad rusty. But I took a lot of notes while I was there and I started drafting this the day after, so I think I’ve got most of my thoughts in order. This is the first review I’ve written since I refined the Five-Ballpoint Pen Rating System. What I’m going to try to do is go through the copious notes I took first, as bullet points. Then I’ll do a more concise write-up at the end using the new rating categories. In the service notes, the section on the Torah service may be the most interesting and insightful about Romemu as a community.

Shir Yaakov, Romemu’s [musical director/insert correct title here] provided me with a copy of the song list he was using that week, so I’ll be able to provide correct [read: coherent] descriptions of the music this time.

Getting Started

  • Began with “Hareini Mekabel Alai” by Gabriel Meyer Halevi, which I think I’ve identified as being by Kirtan Rabbi once before. That was wrong, although Kirtan Rabbi does a cover of it.

The Setup

  • There is a guy playing a cajon, Shir Yaakov is playing a djembe–though he also played guitar throughout–and a guy playing some very lovely classical guitar-type stuff.
  • Rabbi David Ingber, of course, is leading. He’s using a mic, which it doesn’t seem to me that he needs. He’s a loud-voiced fellow. I asked him about it later and he said he does need to keep his voice from getting destroyed every week. However, does he really need a flesh-tone pop star mic? And does he need to be so loud? And do we need a full-on sound guy in the back sitting at a control panel and everything? The whole things engenders and odd atmosphere, in my opinion.
  • There are, as we begin, about 20 people. They don’t fill the space at all. It feels quite empty. Ingber later told me that the previous night’s service had been one of the most packed they’d ever had. (This, mind you, was not the one I was at, which had been the previous week.)
  • The set-up is quite similar to B’nai Jeshurun, in that there is a rabbi leading from a podium, plenty of open space between the rows pews and the rabbi, and a semicircle of musicians behind and to the left of the rabbi.
  • Architecturally, the space is more similar in style to Anshei Chesed. I figure that they were probably built around the same time. Major difference: Romemu is in a church. It’s a wonderful space. If Romemu bought it from the church, they could turn it into a fantastic sanctuary for their purposes, but for now, I’m quite unsettled by the imagery around me. I’m actually a big believer in the notion that Jews ought now pray in churches. After services, I chatted with Ingber about this. He said that many in their community actually like that it’s a church. It’s a sign to many of the radical atmosphere of welcoming they want to engender at Romemu. I think you’ll all get my drift if I respond to that with an unenthusiastic “Whatever.”

An Atmosphere of Radical Welcoming

  • The radical atmosphere of welcoming, by the way, leaves something to be desired. When I arrived–a tad early, as is my wont–there were some congregants puttering around near the entrance. I wasn’t greeted by any of them, nor did any of them offer me a siddur. And about this “siddur…”

The “Siddur”

  • Siddur P'nai Or

    The siddur is P’nai Or by Rabbi Marcia Prager. I chatted with Ingber about this creation after the service. Apparently it’s one of two Renewal siddurim. I told him I didn’t think too highly of it and he said that, in that case, I should stay away from the other one all the more so! He said it’s not quite right for Romemu and that they are working on their own.

  • PO is pamphlet-y construction, overfull of clipart and poorly, inconsistently laid out.
  • Liturgically, it goes far beyond cringe-worthy.

Birchot Hashachar

  • Chanted Modeh Ani
  • For the daily blessings, we alternated between Hebrew and English
  • Once we had completed the blessings from the siddur, Ingber had people shout out the blessings they were thankful for in their own lives. Cringe-worthy doesn’t begin to cover my reaction to this. People are shouting out stuff like, “Warm gloves!” and so forth. And they’re doing all of this to the nusach!
  • There’s a quite a bit of “Take deep breaths, etc.” sort of things from Ingber. Too much of that for my taste. More than once per service, and I start deducting ballpoint pens, I think.
  • The guitar is doing this cool Spanish-sounding thing. It’s great.

Pesukei Dezimrah

  • Yeah, but how did we get here so fast?
  • Psalm 92 (“Mizmor shir leyom haShabbat etc.”) to a slow, chant-y melody. We end after “Zamru lAdonai bechinor.”
  • They play with God’s name a lot. It’s not clear if this is Ingber at work or the siddur at work on Ingber. Among others, we say Hashem, Yah, Ruach Ha’olam and Shechinah. It’s not per se, bad in my view, it’s just odd and jarring.
  • Ashrei is done to a melody I don’t know. The song list Shir Yaakov gave me says, “Ashrei–Or Zohar.” It’s unclear to me what that means. After a bit of googling, I still don’t know.
  • The spirit of the group, which is steadily growing in numbers at this point, is good, but Ingber’s mic is overpowering at times.
  • We end Ashrei after chanting the first two lines through a few times. The melody would work for a complete Ashrei–but for that, we’d have to flip all that way to page 64! Why has it been hidden somewhere other than where it belongs?
  • Psalm 150 we do to a tune I know, but it sounds quite new because the tempo is different and the instruments bring a new sound and a flavor to it. It’s good.
  • Ingber asks for “chaotic” chanting “in our own way” for Nishmat. Sounds great! Is he pandering to me? (Kidding, obviously.) It doesn’t come out chaotic at all anyway.
  • For “Uvmakhalot… Shochen Ad… Barchi Nafshi… Yishtabach… etc.” it’s quite hard to join in and follow Ingber’s wandering chant.
  • The song sheet, however, says, “Shochen Ad–nusach / U’vemakalot rivovot–Carlebach / Yishtabach–nusach.”
  • Directly from my notes: “Rm. has filled more, but still too big”
  • Chatzi Kaddish is normal
  • A Hadar fellow arrives. This seems quite odd to me. On the other hand, Romemu and Hadar are sponsoring some learning together lately, so perhaps it’s not so odd.

The part where things start to get meta…

  • Ingber mentions that a new friend he made at Limmud NY is here and looks at me. He mentions that in my review of his service at Limmud the week before, I noted: “…Ingber asks everyone to say Shabbat [Shalom] to people around [us] that we don’t know. ‘Careful though,’ he says. ‘I don’t want it to become a shmooze fest.’ Yeah, OK. It quickly becomes a shmooze fest.” So we all say Shabbat Shalom to the people around us, and successfully avoid a shmooze fest.

Shacharit

  • In my notes, it says, “Barechu same as at Limmud.” So I’ve consulted that review, where it says:
  • “Barchu is done with an unfamiliar tune. People often have a hard time discerning what to do during Barchu when it’s a tune rather than nusach because the call and response nature of it is hard to parse. That happens here.”
  • The song sheet, however, says “Barchu — Ein Od.” I guess that’s the particular melody they did?
  • Yotzer Or: Ingber wanders in English and Hebrew, chanting and explaining through Or Chadash, which is:
  • From the song sheet: “Or Chadash — Robert Esformes chant”
  • Shir Yaakov has his talit over his head for a quite meditative Ahavah Rabah
  • From song sheet: “Ahavah Rabba — Shimshai”

Random stuff from the middle of my notes

  • This resembles the loopier end of Reform almost?
  • More meditative than ecstatic, where Friday was more ecstatic. This is confirmed in a conversation with Ingber after about intentionally creating very different moods through Shabbat
  • A Hadar fellow arrives, davening out of Koren Sacks
  • I’m surprised by the number of stage directions. Maybe I shouldn’t be. I guess I’m used to spirited davening in a shul going hand in hand with a more knowledgeable community, which often means that stage directions are not needed.

Back to notes on Shacharit

  • The Shema is done in full, with a very meditative, long-lasting opening
  • From song sheet: “Mi Chamocha, Tzur Yisrael traditional”

Amidah

  • First three aloud, the rest silent, as I anticipated
  • Musically, it’s interesting. At Mechalkel in Gevurot, the instruments comes in as the nusach picks up. This, I note, requires the musicians to remain standing during the Amidah.
  • Kedusha uses a couple of Carlebach tunes I was unfamiliar with. From song sheet: “Nekadesh — Yasis Alaich Carlebach / Mimkomcha — ‘VeShamru’ Carlebach”
  • After Kedushah is over,  Shir Yaakov gets up and starts the Amidah on his own from the beginning.
  • We end the Amidah with Yihyu Ratzon in English to the tune of “Sanctuary.” More on what the means can be found here. Then, we move into the chorus of “Sanctuary” and then into a nigun version of it. Then we’re off into “Ve’asu li mikdash etc,” which often ends up in these odd Jewish liturgical mash-ups of the Christian gospel song “Sanctuary.”
  • Ingber does something that I’ve never heard before in Kaddish Shalem. It deserves its own post. So here’s that.

Interruption on demographics

  • I wrote at this point in my notes that the congregation appears to be demographically slightly older than my usual NY davening hangouts, but it’s still a quite diverse group age-wise.

Torah service

  • This felt like the longest Torah service of my life.
  • Ingber says that anyone who wants to should come open the ark. “Grab a talit!” he says. “If that sounds new agey to you, it’s from the Ari!” He looks directly at me.
  • I note a surprising lack of chaos in the service so far. This, of course, is a little troubling.
  • But then the ark door like falls off while they’re trying to extract a Sefer Torah from it. “How many Jews does it take to to take out a Torah?” Ingber jokes.
  • The service runs very much on the charisma and personality of Ingber and I wonder if Romemu could function without him. He is not just its current leader, but its founder.
  • It’s appropriate this group called Romemu is at its most ecstatic in the morning service during the hakafah as they sing… Romemu.
  • Someone is carrying the Torah around like a pile of wood. It’s bothering me.
  • Musically, it’s remarkably clear that this, the Torah, is the climax of the service.
  • Ingber mentions grassroots, DIY Judaism in the last 10 years. So nice, he says, to see people stepping up to take charge and lead their own Judaism. This seems a tad odious to me, given that Romemu was founded by a rabbi–Ingber!–and that the service is not at all lay-led. There will be some lay involvement as we get into the Torah service, but it’s worth noting that there has been none whatsoever so far.
  • There are 20 people for the first Aliyah.
  • He seems to mini-drash before each individual Aliyah. Each of these leads into an explanation of his kavanah for the Aliyah at hand, such that each Aliyah is for “anyone who [insert the particular thing here].”
  • The drashing is quite participatory. He often asks for suggestions and ideas from the community, so there is a strong sense of communal involvement at this point in the service, but it’s still not lay-led, by far.
  • The Torah is lay-read.
  • Some of the Torah is read by Jake, whose Hebrew name is Ya’akov. It is his 30th birthday and he feels he is at a turning point in life, so this is the occasion of his Jewish name-change. He is now known as Yisra’el. The name change takes place after he reads the third and final Aliyah.

Garb notes

  • There are many men and many women wearing talitot.
  • The talitot tend to be more tradition in shape and color so there are few of the sort of contemporary talitot.
  • Almost all men have their heads covered. I might be the only one with a bare head.
  • In stark contrast, only a handful of women have their heads covered.

Rating?

This is gonna be a hard one to do an overall rating for. Again, the full rating system is explained here.

Music and Ruach: Four Ballpoint Pens

The congregation is engaged and participates loudly and ecstatically. The music, led by Shir Yaakov, is fantastic, through and through. I’m giving four instead of five because of the bits chanted by Inger that were hard to follow along with and because of the sung Barechu.

The Chaos Quotient: Two and a Half Ballpoint Pens

Ingber is such a strong leader for the service and there are few moments of transition for chaos to occur within. Because of that, despite the loud and ecstatic nature of the service, there is little chaos. However, the near-demolition of the ark is a pretty good little bit of chaos. So two and a half sounds like a good rating to me.

Liturgical Health: One and a Half Ballpoint Pens

Liturgical health is indicated primarily by two things: 1) Attention to and regard for the structure of the service, and 2) the apparent liturgical knowledge and interest of congregants, as indicated by their siddurim of choice. The overall structure of the service was intact, but they play very fast and loose with the content of the morning blessings and Pesukei Dezimrah. The only people who brought their own siddurim were two visiting Hadar fellows. And that siddur. Oh, that siddur.

Welcoming Community: Four Ballpoint Pens

I noted earlier that I was not particularly greeted on arrival, but the kiddush afterward was fantastic and everyone was very friendly. Overall, the quality of the community is great. Romemu, in essence, is good people.

Overall Rating: Two and a Half Ballpoint Pens

I thought a lot about how many pens to rate this service overall. Though the people and music were truly phenomenal, the liturgical issues I had are too big for me to overlook. That said, keep in mind that this is a rating of this service, not of Romemu itself, which is comprised of much more than its Shabbat morning services. I am keen to go again, though I think Friday night might be as far as I get with Romemu again.

Read full story · Comments { 21 }

Kaddish Shalem: “Kadam Avuhon… ve’Imahon?”

I’m in the middle of finally writing up the Shabbat morning service I went to at Romemu a month ago. The full write-up will be up later this afternoon, but I found something in my notes that deserved its own post. So here we go.

Rabbi David Ingber, when reciting Kaddish Shalem at the end of the Amidah, did a bit of egalitarian theological liturgizing (y’all like that word?) that is new to me.

Kaddish Shalem reads, in part:

Titkabel tzelotehon uva’utehon dechol (beit) Yisra’el kadam Avuhon di vishmaya.

Keep in mind that Kaddish Shalem is in Aramaic, so my translation skills are limited here, but here’s a translation:

May the prayers and supplications of the entire (Family of) Israel be accepted by their Father Who is in Heaven.

Ingber added one word, saying not just “Avuhon,” but “Avuhon ve’Imahon.”

I assumed at the time–and, honestly, until just now when I went to look up a translation–that this was an “Avot ve’Imahot” sort of thing. In other words, I thought he was adding the matriarchs to a mention of the patriarchs.

In fact, he was saying not just, “their Father Who is in Heaven,” but “their Father and Mother who is in Heaven.”

Which seems theologically odd. Thoughts, anyone?

Read full story · Comments { 51 }

Reform revival in its German homeland

The new Reform synagogue in Hameln, Germany

The JTA wrote today of the completion and dedication of the first new Reform synagogue in Germany since WWII, emphasis mine:

Germany’s first newly built Reform synagogue since World War II was dedicated during ceremonies in the city of Hameln.

[...]

“It is another sign of the continuity of liberal Judaism in Germany today, particularly in the state of Lower Saxony, where Reform Judaism had its start 200 years ago…”

Cool stuff. Lots of interesting international Reform stories of late, I’ve noticed. Here’s the full story.

Read full story · Comments { 6 }

Liberal Jews in UK celebrating 100th birthday

The cleverly named Liberal Jewish Synagogue in London, which my dad and I had a nice time at on vacation about six years ago, is celebrating their centenary this month. So mazal tov, UK liberal Jews!

As an aside, the UK has two movements that are members of the World Union for Progressive Judaism. The Liberal Jews there are more like Reform Jews here and the Reform Jews there are a little most like the Conservative Jews here. Both groups, however, share a seminary.

Here’s some background on the shul. This column has some interesting material about their historical relationship–long abandoned, of course–of anti-Zionism and their ongoing commitment to feminism.

And here’s some stuff about a big party they had.

Read full story · Comments { 6 }

Patrilineal descent accepted only in Reform–and only in American Reform

There’s an article at JTA by Sue Fiskoff from a few days ago about the debate over patrilineal descent that took place at the World Union for Progressive Judaism conference in San Francisco last week.

I’ll summarize the reasons international Reform Jews cite for rejecting patrilineal descent, then I’ll assess each of these arguments for signs of silliness.

1. It would put them at odds with the wider Jewish community and would endanger Reform shuls financially.

This is actually the most persuasive reason given. In many Western countries (I include in this category South Africa, European countries, Latin America and Australia and New Zealand), there is a central Jewish body that dispenses money to smaller Jewish bodies. These groups are sometimes dominated by the Orthodox. That this reason exists is unfortunate, but if it’s believed that patrilineal descent would be the last straw, it makes sense.

2. It might be a problem if a patrilineal Reform Jew wants to marry a Jew from another stream.

This is a troubling assault by Reform authority on the autonomy of Reform individuals.

In the US, if a Reform Jew of patrilineal descent wishes to marry a Jew of another stream, and to please that person–or their parents–the Reform Jew of patrilneal descent agrees to a conversion, the CCAR and the URJ have no interests in the issue. It is the problem and decision of the Reform Jew of patrilineal descent who may undergo conversion, not the problem or the decision of the organized Reform community.

Given that none of the international Reform Jews in the article give internal reasons for not recognizing patrilineal Jews, let’s assume that they have none. Rather, all of their reasons, like this marriage reason, are based on external reasons–essentially, “If we allow this, what will the other Jews think?”

So–based, admittedly, on a whole lot of assumptions–let’s assume that they actually desire patrilineal descent and that they would allow it if the external impediments were removed. In that case, the marriage thing is a red herring! It is only a problem for individuals, as we determined when discussing how this occurs in the US. If the marriage reason isn’t a communal one, but a potential individual problem, then Reform communities have no business making decisions based on this reason.

And if all of this is true, this reason would not stand on its own. And if it can’t stand on its own, then it’s not reason at all.

3. It might be a problem if a patrilineal Reform Jew wants to make Aliyah.

This one fails for the same reasons as the marriage reason.

But it actually goes farther than that. In Israeli laws that are determined by the Chareidi-dominated state rabbinate, what makes these people think that a patrilineal Jew who undergoes a Reform conversion in, say South Africa, will be any more acceptable than a patrilineal Jews who has not undergone a Reform conversion?

4. If a community allows patrilineal Jews, it might jeopardize the ability of other members of the community to make Aliyah.

If someone has a Jewish mother, they are kosher in the eyes of Israeli rabbinate. So the Jewish identity of members of the Reform community with Jewish mothers is not in question, despite their involvement in the Reform community. However, in the eyes of the Israeli rabbinate, if a child of a patrilineal Jew–or anyone else for that matter–converts under the auspices of a Reform rabbi, they will not be considered a Jew.

So, this reason, too, is poppycock. Refusing to recognize patrilneal Jews as Jews has no effect on anyone’s ability to make Aliyah, including the patrilineal Jews themselves as well as other Reform Jews. The proof of this is in the successful Aliyah of many American Reform Jews.

5. In El Salvador, the Reform community was accepting patrilineal Jews, but has stopped doing so. According to the article, they were accepting patrilineal Jews “during the country’s civil war, when the congregation was lay-led and desperate for members. When the conflict ended, so did the practice.”

I am 100 percent bewildered by this one. Why would a civil war have any effect on any of this? Given the mention of the fact that community was lay-led, I imagine that it may have something to do with the arrival of a rabbi who was not amenable to the recognition of patrilineal Jews–like the next reason given. But it’s quite unclear what’s going on here.

6. According to the article: “The Reform congregations in Costa Rica and Panama stopping embracing patrilineal Jews when they hired Conservative pulpit rabbis.” Apparently, it was more important to them to have Conservative rabbis who spoke Spanish than to hire Reform rabbis from the U.S.

This is an interesting one, and totally understandable. I can see that having a rabbi who comes from a similar cultural idiom might be an important thing. However, it is odd to hear about Reform communities that are OK with absolute rabbinic authority of this kind.

The article also mentions that Canadian Reform rabbis, who are members of CCAR, the same rabbinic body as their US counterparts, rejected the CCAR’s adoption of patrilineal descent in 1983, though it does not say why they rejected it. It also notes that the resolution is not binding on any Reform rabbis, anywhere. All of them have autonomy, despite the resolution.

Read full story · Comments { 24 }

Minhag Chavurat Lamdeinu

The Chavurat Lamdeinu Aron

This is a post I’ve been meaning to write for some time. A perfect storm at Chavurat Lamdeinu of me leading two weeks ago, our usual shatz leading last week, a conversation with him and our rabbi about our minhag this week; a minyan last week, no minyan last week and then Hallel for Rosh Chodesh this week finally convinced me it’s time to do it. The info in the post is culled from almost four years of notes in my copy of Siddur Eit Ratzon and from my memory.

I’m going to attempt, in this post, to catalog the minhagim and nuschot of Chavurat Lamdeinu, the chavurah I spend Shabbat mornings with when I’m here at Drew. I won’t explain too much about the group. Mostly, I think our minhagim will speak for themselves. I think it’s enough to say that the group defies classification in almost every way. It meets in a Masonic lodge. We have a chazan and a rabbi, but, more than anything else, they’re the most knowledgeable among equals. Demographically, it skews post-parenthood, mostly grandparenthood, but we had a Bar Mitzvah last year.

Background reading for details, if you want them: C”L’s website (mute your speakers before following this link!)my post about Erev Rosh Hashanah at C”L from 2009a bit about Yom Kippur at C”L the year before that, a bit about our unique and beautiful Aronthe post I wrote after my first ever visit to C”L.

I’m gonna attempt to identify the origin of as much of what we do musically as I can, but I know I’ll get some of it wrong or leave some to speculation. If any other chaverim read this post and have correction, I encourage them to leave comments at the bottom correcting or elucidating.

So here we go: Continue Reading →

Read full story · Comments { 13 }

Oh, Andy…

Andy in Pagoda Isaac at Kutz in 2006.

Six years ago, I met Rabbi Andy Bachman during my first summer at Kutz. During the four years or so when I wanted to be a rabbi, I usually blamed that urge on him.

He’s now the senior rabbi at Congregation Beth Elohim in Park Slope, Brooklyn. They’re looking for a new cantor and an email about their search just went out on a jobs list I’m on. The email also had a link to this story about Andy in New York Magazine, which I hadn’t read before.

The story begins with an anecdote that I hadn’t heard before, but was quite familiar to me (emphasis mine):

Like many first encounters with Rabbi Andy Bachman, Leah Rosen’s didn’t take place in a synagogue. Rosen, a social worker, and her fiancé, Matt Schrag, who works in Internet advertising, were shopping for a wedding officiant and had arranged to meet their new rabbi in a Park Slope Starbucks. They’d begun chatting when a vaguely familiar song came on the sound system. The couple couldn’t place it—but Bachman, dressed as usual like an indifferent fortysomething dad, could: “The Killing Moon,” by Echo and the Bunnymen.

“We were like, ‘Oh, my God, he’s a rabbi?’” Rosen recalls.

It’s rare, of course, to find a rabbi with such indie-rock fluency—but it’s even rarer to find one who’s not flogging that knowledge in an effort to seem hip with the kids.

That summer at Kutz, I was sitting on the lawn one afternoon chatting with Andy. His dog, Nathan, was puttering around sniffing the grass. His wife, Rachel, was hanging out with their three girls, one of whom kept calling Nathan “the idiot,” as I distinctly remember. The conversation I was having with Andy at this moment was the one that convinced me for years that I should be a rabbi.

And in the middle of all of this, Rachel said something like, “Oh, Andy. Remember to get those Arcade Fire tickets when we get back to the city.”

I was similarly blown away.

Andy writes a very thoughtful and well-written blog over here. And here’s CBE’s phenomenal synagogue website, one of the best I’ve seen.

And here he's telling us what we should really be doing if we wanna emulate angels during Kedushah--rise up on our tip-toes and flap our wings. He also suggested growing extra heads.

In this one, he's describing to a group of high school kids what kabbalah is really all about--head rushes. He told us how the kabbalah masters of old would stick their heads between their legs and then sit up quickly so they could have mystical experiences. He encouraged us all to join him.

Read full story · Comments { 8 }

Book notes | “Jewish Literacy” # 120, Reform Judaism

As Reform Judaism developed, it increasingly dropped rather than reformed Jewish laws.

Haha.

Read full story · Comments { 6 }