Twenty-eight congregational leaders met in Cincinnati in the summer of 1873 to establish the Union of American Hebrew Congregations (UAHC), which we now call the Union for Reform Judaism. And so, 150 years ago, the Reform Movement in North America was born.

During the COVID pandemic in southern California, we saw our Jewish communities weaken. From our camp spaces disappearing to our teen youth groups (TYG) struggling, many of us stopped programming and decreased in membership, while a few of us thrived the best way we knew how - by joining forces. For us, as youth directors, advisors, and educators, we knew this was the way to keep teens inspired and engaged with one another.

Last week, we traveled together to Israel and the Palestinian territories with a remarkable group of Black civil rights leaders and Reform Jewish leaders, including those who sit at the intersection of being Black and Jewish. We imagined that there would likely be bumps along the way, and there were. However, our group knew one another from our ongoing social justice and racial equity work in the United States, so there was a reservoir of goodwill and commonality that served us well.

We are now solidly in the middle of camp season and our 3,000 dedicated staff are working to ensure that our campers are enjoying the friendship, smiles, ruach (spirit), growth, and love that are all part of the camp experience, while also keeping everyone safe and healthy.

One of the requests we frequently get from congregational leaders, even more so since the onset of Covid-19, is for clarification about emerging revenue structures of Reform congregations. In particular, many want to understand the existing dues models. In this post, we highlight in broad strokes the dominant dues models, and then lay out some questions we believe leaders need to consider if they are thinking of adjusting or changing their current model.

The High Holiday season is an important time of personal and communal reflection, including your congregation’s leadership. This can also be a time of reflection for your congregation’s leadership.

I pray that our observance of Yom Kippur will be probing and transformative, helping us become the best people and the most inspiring Movement that we are meant to be.

Blaming God for such tragedies is theologically problematic; blaming God for failed human policies is blasphemous. This idea is worth considering as we cope with the devastating aftermath of the multiple disasters confronting us.