Synagogue Lay Leadership in the Twenty-First Century A Different Kind of Model

The contemporary realities of American Jewish life: wide-spread secularism, unprecedently high levels of individualism, rising intermarriage rates, a shrinking of the historic center in favor of a corresponding rise at the poles, drops in organizational and congregational affiliation, loosening of communal bonds, distancing from Israel and declining rates of Jewish philanthropy are no longer surprising. As well trod as this territory may be, however, little attention has been given to the question of what these trends mean for those who lead our temples and synagogues.

Because changing times require new approaches to leadership, I offer here an outline of a new, twenty-first century congregational lay leader. Our ancient liturgies held a special place of esteem for the women and men who “dedicate themselves to the synagogues … and involve themselves faithfully with the needs of the community.” Despite their changed roles over the years, we remain indebted to these individuals who constitute what in contemporary parlance is referred to as the governance function of our religious institutions. (Because things change materially when discussing smaller houses of worship, those temples that are entirely lay-led, or those in which someone other than a full-time ordained clergy person officiates, will remain beyond the current focus.).

The “new” model I propose below is, counter-intuitively, far from the zeitgeist. Indeed in most cases, it traces its roots to and draws its inspiration from classical Jewish teachings on effective leadership. That it does not, and has not for many years, describe the conventional congregational leader does not alter its potential impact. Indeed, I would argue that contemporary circumstances make its reinstitution long overdue.

In Search of a Twenty-First Century Leadership Model

The old self-help mantra reminds us that, “If we always do what we’ve always done, then we’ll always get what we’ve always got.” Today, in view of shifting demographic patterns, there is widespread agreement that a new typology of synagogue leader is needed. But determining what that looks like and agreeing on how we get there is far from settled. To this end, I propose the following profile of a twenty-first century congregational leader.

• A Learning Leader — In the twenty-first century, lay leaders can no longer afford to abdicate responsibility for Jewish learning to the rabbinic or educational staff of the congregation. To be an effective member of a synagogue board, individuals must reject the moniker of am-ha’aretz – uneducated Jew. The complexities of leading a contemporary synagogue demand that those charged with the governance function must have a working knowledge of basic Jewish literacy. Moreover, congregational leaders must be conversant with contemporary Jewish trends, particularly those that affect the modern synagogue. Finally, board members must learn to grow their own leadership skills. It is not enough that they are successful in their personal fields of endeavor; they must work to become better organizational leaders as they seek to serve their constituents.
  
  Importantly, synagogue leaders need not enter the job with a prerequisite level of such learning. Instead, an ongoing commitment to study must accompany one’s service to the institution. This means it is not enough for congregational lay leaders to attend committee and board meetings with regularity. They must also manifest a commitment to their own Jewish education – both classical and contemporary – while “on the job.” Similarly, as leaders, they must focus on their own development and growth during the period of their service to the congregation through training programs, workshops, and related opportunities.
• A Leader Dedicated to Shared Power and Collaboration – Contemporary synagogues are complex organisms. The traditional Western leadership model, often referred to as the “Great Man Theory,” in which one single individual has all the answers and can do it all, has no place in today’s congregations. Sadly, some synagogue lay leaders believe that the best way to lead is “my way or the highway.” Simply stated, in the twenty-first century only leaders passionately committed to sharing power with others will succeed in our fast-paced, rapidly changing world.
  
  This commitment assumes a variety of formulations in the modern synagogue. Job descriptions and boundaries must be clearly articulated. Micro- managing volunteer leaders, rogue board members, and contributors wishing to disproportionately flex their muscles by insisting on their version of the Golden Rule – “the one who has the gold makes the rules” – do not serve the best interests of today’s synagogues. At the same time, professionals and clergy who believe that they are first among equals, that by virtue of their posts they are entitled to run roughshod and rule unilaterally over the future of their congregation are living in a time warp that no longer comports with contemporary realities.

• A Leader with a Bias for Action – The Hebrew word for leader is manhig. It derives from a three-letter root word meaning behavior. This is more than semantics; it represents a significant insight into effective leadership, with particular resonance for synagogue lay leaders. To say that leadership is about behavior is to argue against prevailing perspectives in which leadership is often conflated with authority. Holding a title, or for that matter, making a large charitable contribution, is not the same as leading. While many contemporary congregations have wisely moved away from restricting board membership to the so-called “beautiful people,” the reality is we have so much more progress to make in this regard. In an era in which traditional notions of who can lead no longer resonate with large segments of the marketplace, defining leadership as behavior can make a huge difference.
  

  In Judaism, the biblical personality Nachshon ben Aminadav stands as an exemplar for all who lead. Hardly a household name, and far removed from the halls of titular power in ancient Israel, Nachshon, according to rabbinic legend (Sotah 37a), stepped forward when others, including Moses, were reticent to cross the Sea of Reeds to escape Pharaoh’s army. Nachshon’s willingness to take action, to behave with the boldness of a leader, stands in sharp contrast to others who fail to understand that leadership is about behavior. In an era as deeply challenging as ours, only those with a willingness to act and act decisively, even at the risk of upending previously hallowed practice, can rightfully claim the mantle of leadership.

• Lay Leaders Must Assume Their Rightful Place at the Table – In far too many U.S. synagogues, board members have a tendency to see themselves as unequal partners in the future of the enterprise. “We are just volunteers,” goes the common refrain. In point of fact of fact, according to the IRS, volunteer board members are the owners of the organization. Their role should not be diminished or relegated to the back seat because they lack ordination. Successful synagogues require a partnership between rabbis and board members, as well as executive directors and others on the professional team. It is true, of course, that governance is assigned different responsibilities from management. But each area is sacred and each is essential to the effective functioning of a twenty-first century institution.

  
  According to the Palestinian Talmud (Berakhot 5:1; 8a), “Rabbi Jeremiah said, ‘He who occupies himself with communal needs is as one who occupies himself with the study of Torah.’” Board members ought not apologize for their role. They are required to step up to assume their rightful place as leaders.
• Leaders Must be More than Cheerleaders – Those who sit on boards have a responsibility to advocate on behalf of their organization. No one expects a board member to be a naysayer. Those who lead should, of course, sing the praises of their congregation and its staff. But being a cheerleader is not a matter of blind loyalty.
  
  In today’s environment, in which potential congregants face manifold options, including the choice not to affiliate at all, board members must guarantee that their organization is committed to excellence in a highly competitive arena. Worshipers will not choose to affiliate simply because your temple is the closest to where they live, or because that is the place their parents attended. Unless your synagogue is providing the most market-resonant services possible, people will make other choices.
  
  Today the era of Jewish “shoulds” is over. No longer is it true that one should join the temple or contribute financially, or be deferential to the rabbis, or pay homage to the past. The job of the owners, in partnership with other members of the team, is to create synagogues that address a new generation of Jewish needs.
• Leaders Face Forward – Synagogue lay leaders are duty-bound to help create responsible congregations. At the heart of the English word responsible are the two words: response and able. The job of the congregational board member then is to create response-able institutions. Given the frenetic pace of change in our lives generally and in the American Jewish world, in particular, synagogue lay leaders cannot afford the luxury of being focused only on the present. They must enable synagogues that are well-positioned and appropriately staffed to respond to the onslaught of radical change confronting all religious institutions in America today, and Jewish ones especially.
  
  Only by facing the future and by being willing to call into question previously sacrosanct practices will today’s leaders prepare for tomorrow. Given everything we know, for example, about contemporary patterns of connecting, should we still be talking about joining, affiliation, and membership in today’s synagogues? Here the reference is not merely to cosmetic changes like rethinking how we collect dues, or who we call a member. The challenge for today’s leaders is to think in categories that are far more disruptive. To lead is to do more than advocate for the status quo.
• Leaders are Humble – At the core of Judaism’s unique contribution to the study of effective leadership is the conviction that the best leaders are humble leaders. Moses, for example, was simultaneously the most effective of all leaders and the most humble person on the earth (Numbers 12:3). The ancient kings of Israel were enjoined to guard against haughtiness, and egregious cases of leaders abusing their powers are routinely condemned in classical sources.
  
  In contrast to the way it is (mis)understood in certain contemporary circles, humility in leadership is an asset; it is not a sign of weakness. To be humble, a leader must know that “None of us is as smart as all of us.” As Peter Drucker counseled his clients, “If you are the smartest person in the room, you’re in the wrong room.” The key to effective leadership is a willingness to surround yourself with people who know more than you do about any number of issues. Humility allows a leader to ask tough questions, to challenge assumptions, and to probe deeply. In today’s synagogue environment, in which multiple stakeholders with diverse interests predominate, only an individual with the confidence to say, “I think I am right, but I might be wrong,” can hope to lead effectively.

In our rapidly changing world, old models of synagogue leadership must give way to a different approach. The need to create meaningful partnerships, to share power, and collaborate with the rabbinate, the executive director and other members of the congregational team cannot be overstated. In many congregations, the executive director plays a pivotal role as liaison with the laity. Through her work as the first point of contact she can identify potential new board members or committee chairs and because he frequently observes lay leaders in action he can have a great influence in helping to guide a member’s long-term leadership trajectory.

Traditional assumptions about how we have always done business in our temples must be challenged in light of current realities. No magic solutions exist. Board members who lead humbly, convinced that they have a valuable contribution to make without insisting that theirs is the only way, set the right tone. Congregations will become more response-able when their leaders believe that leadership is about behavior not title. When synagogue leaders are willing to take risks, to ask big questions about tomorrow, not just today, they enhance the change-readiness of their institutions. Finally, when leaders see their job as both advocating for and challenging the deeply established practices that have guided their institutions, they will echo the words of the Tanakh, “I have built You an exalted home and a place where You may dwell forever” (II Chronicles 6:2).

Dr. Hal M. Lewis is the Principal Consultant for Leadership for Impact, LLC – a nonprofit leadership consulting firm working with executives and boards on issues ranging from executive coaching to board development. A former synagogue executive director, he is the immediate past President and CEO, and current Chancellor of Spertus Institute for Jewish Learning and Leadership. A prolific writer and teacher on leadership, he serves on the Faculty of the Center For Creative Leadership in Greensboro, NC. He can be reached at hlewis@leadershipforimpact.com. Follow his blog at leadershipforimpact.com/blog.