Quotes from Kerry M. Olitzky

Before you run to tell somebody what they are doing is wrong, consider how you learned about it in the first place.

Humility is a key to recovery and renewal. When humanity entered the modern era, we thought that we were in control of the world. No need for a Higher Power of any sort. We were our own "masters of the universe." Eventually we discovered how very wrong we were. Some came to this recognition on their own. For others, it was the voyage from active addiction to recovery

inclusive Jewish

Ten Working Principles of Big Tent Judaism 1. All people are welcome in an inclusive Jewish community, including those with a diversity of opinions, beliefs, affiliations, levels of observance, and so forth. An inclusive Jewish community is built on a culture of welcoming newcomers. 2. All are welcome in an inclusive Jewish community, regardless of background or status, particularly those who have traditionally been marginalized, such as Jews of color, members of the LGBT

The contemporary needs of North American Jews are directly tied to the trajectory of the immigrant experience in North America. The generation now coming of age is the first generation we may call fully American, American Jews.

its current form. Yet, all is not lost. The experience of being fully American has also motivated large segments of millennials to embrace religious practices that their recent ancestors rejected out of fear, thinking that such practices would prevent them from becoming fully American.

The challenge facing the synagogue is not an increase in the cost of membership. The challenge facing the synagogue is a decreasing cost benefit felt by its members.

be financially viable in its current form.

their feet. And that vote may help them march away from the synagogue if the synagogue doesn't find effective ways to engage them.

Some synagogues are simply calling themselves community institutions rather than membership institutions that require payment of dues to become a member. These synagogues suggest that all locals are members of the synagogue and therefore welcome to use its services or the services of its professional staff. Like online services that are free, these congregations would charge only for upgrades or premium services, such as personal or family counseling by the rabbi or the education of children.

To emphasize what is required for this proposed change—which is quite substantial—I like to say that I believe the synagogue needs to turn itself inside out. In other words, it has to become an institution that serves the entire local Jewish community—and, in some cases, secularists too—rather than functioning solely as an institution that serves only its members. When synagogues turn themselves inside out, all Jews and all those in Jewish families in the

to serve the majority of the Jewish community, even its entirety, rather than just those who are members of Jewish institutions.

Synagogue leaders have yet to realize that the synagogue has once again become essentially a house of prayer. Many of the alternative synagogue structures that are emerging—primarily led by young people—are built solely around prayer services. Instead of accepting this

default position, synagogues need to take what they do best—if they can indeed do them better than any other institution in the Jewish landscape—and locate their "brand" in the broader community. Synagogues need to be open to those issues that are engaging people in contexts outside the synagogues. For example, there is a growing interest in food justice issues, particularly among millennials, yet few synagogues have built their programs around this issue.

regardless of background, and is geared specifically for adult beginner learners. Also, the program is advertised in secular media.

If we turn the synagogue inside out, the synagogue would serve a far broader audience, one that is not restricted by the traditional notion of synagogue membership. Synagogues can reach out and serve a population larger than their current membership if they are willing to emphasize those things that the synagogue does well and that are within its purview, while refraining from those things that are irrelevant to the synagogue and its work. In too many situations

While the notion is undoubtedly controversial, I argue that when a synagogue turns itself inside out, it can provide for life-cycle events and education for everyone without making a distinction as to who is a member and who is a nonmember. This also allows the synagogue to reclaim the functions that it gave away to day schools, JCCs, and others. In reality, four life-cycle events have theoretically been under the

Turning the synagogue inside out, into a community institution, means that it has to become a recognizable presence. The building used to be the vehicle to make its presence known. Now the building is taken for granted, even if people are able to discern what takes place inside it. This model depends on a different approach. By turning inside out, the synagogue will make its presence known in two ways: by implementing Public Space Judaism

Lessons Learned about Public Space Judaism Events 1. Some affiliated people—who may not be part of the target audience—will undoubtedly attend Public Space Judaism events. But the focus of recruitment efforts should be on those previously unaffiliated—that's the target population. 2. Only about a third of the people encountered from the target audience

Ten Things about Judaism and the Marketplace of Ideas 1. Jewish thought can enrich the lives of people, whether or not the people are Jewish. 2. There are many access points to Jewish

Synagogue Leaders 1. If people are attracted to Judaism and want to convert to Judaism, are we willing to make conversion more accessible? If so, how would we do so? 2. How can we allow people who are attracted to Jewish ideas to engage our community institutions even if they don't want to convert to Judaism? 3. What program changes need to happen for our institutions to effectively share Jewish thought in the marketplace?