John’s Journey

An Experience in an Open Outreach Synagogue

Rabbi Michael Gilboa

John is a single 28-year-old insurance claims adjuster living in Des Moines, Iowa.
He grew up in Omaha where he was raised as a Methodist, but his family was never
very religious and they only went to church on Christmas and Easter. He had a few
Jewish friends growing up and even went to prom with a Jewish girl but he doesn’t
know much about Judaism.
Amanda is John’s co-worker. She is Jewish and has been going to her synagogue
for a few years now. Her synagogue operates under the Open Outreach model. As
Amanda’s rabbi puts it, Open Outreach means that they are a synagogue where nobody
just happens to be Jewish. John has heard Amanda talking about her synagogue from
time to time, and he can see how much she loves it. Whenever she speaks about it her
eyes light up. She is never pushy or preachy but it is obvious that the synagogue has
meant a lot in her life.
One day John tells Amanda about the difficult relationship that he has had with
his father for more than a decade. She offers him a message that her rabbi had given in a
recent sermon about parents and children based on the Torah’s story of Joseph.

OPEN OUTREACH

Open Outreach is a philosophy of Jewish engagement developed from the study of

dynamic Jewish and non-Jewish spiritual communities. Open Outreach operates on
the principle that numerical growth and spiritual growth cannot be separated from
each other. Any Jewish community that wishes to grow larger must grow in its
relationship with God and the Jewish tradition. Likewise, any community growing
in Torah wisdom must expect and prepare for a magnetic attraction of newcomers.
Amanda can tell that John appreciates hearing the message and that it is resonating
with him, so she invites him to check out the synagogue. He politely says no thank you.
He isn’t Jewish and he wouldn’t know what to do there. Amanda says she understands
but she also sends him a link to the synagogue website so that he can check out a
recording of the rabbi’s sermon for himself.
A few weeks later John is driving down the freeway and he sees a billboard for
Amanda’s synagogue. He casually mentions it to her at work the next day. She
responds proudly about the great work the synagogue is doing in the community.

3D GROWTH

At the heart of Open Outreach is the strategy of 3D

Growth; that is, synagogue growth from three
directions:

X-Axis: Generational growth. Youth from the

synagogue who grow up and join as adults.

Y-Axis: Geographic growth. Active synagogue members who move to a new city or
neighborhood and therefore have to join a new synagogue.

Z-Axis: Outreach growth. People within driving distance who are not synagogue
members. Some are Jewish but not currently interested in being part of a
synagogue. Others are not yet Jewish but have an interest in Judaism.

Most struggling synagogues have made some sort of effort to grow along the X-axis
or Y-axis, but these alone are not workable strategies. Geographic growth can
appear to revitalize a synagogue but for the Jewish people it is a zero-sum game; in
order to grow on the Y-axis another synagogue has to be shrinking. Meanwhile, the
growth strategy of telling Jews to have more babies has failed both on practical and
ethical grounds. Only the Z-axis promises substantial 21st century growth, but this
strategy requires synagogues to orient themselves around outsiders and newcomers
by offering them the hope of personal meaning found in Jewish life.
She tells him that he is welcome to come with her to check it out. He again declines
politely. Amanda smiles and does not push the matter.
Later that week John sees Rabbi Rachel Hoffman from Amanda’s synagogue on
local television, talking about an upcoming Jewish holiday. The rabbi seems friendly
and at the end of the interview she mentions the times for holiday services at her
synagogue. John thinks about going and he even checks his calendar but in the end he
decides he would rather sleep in.
A few months after that John is driving to work and he hears a radio ad for the
synagogue. He is really shocked how much this synagogue keeps popping up in his life.
Maybe it’s a sign, he thinks. He mentions this to Amanda. She says that if he wants to
go, she could pick him up Saturday morning and they could go together. That way it

ADVERTISING

Word-of-mouth is the most effective form of advertising but it requires a critical

mass of engaged members. A new synagogue or a synagogue newly embracing Open
Outreach must reach out to the community and the best way to do that is media
advertising. In time this can be reduced but it is essential to begin by devoting a
heavy percentage of your budget to various outreach strategies, including
advertising.

CIRCLES OF COMMITMENT: COMMUNITY

The community is the population within driving distance of

your synagogue. Some of them are Jewish and most of them
are probably not. All of them are potential members of your
synagogue but none of them will ever show up until they
know you exist. Community outreach is not the same as
membership recruiting. Instead, outreach to the community
is simply about letting people know that you exist and that
your doors are open. Effective outreach includes a mix of advertising, free media,
word of mouth, and community-oriented, low-key programming (4th of July
barbecue, parenting classes, etc.)
wouldn’t be so stressful. As they pull into the parking lot John is very nervous, but he
can see that the facility is built to be welcoming. Beautiful landscaping and gardening
leads the eye toward the main building. Easy-to-read signs point drivers to the various
services. Amanda parks in one of the spaces in front reserved for new visitors.
As they walk in they are greeted by members of the welcoming team, who tell
them about the four service options that Saturday morning: the traditional service, the
acoustic service, the youth service, and the contemporary service. Amanda says that she
usually goes to the acoustic service but most newcomers prefer the contemporary
service so that is where they will go today.
The contemporary service lasts about an hour and a half, with lots of singing in
English and Hebrew. There is a full band and an enthusiastic worship leader. The
crowd is engaged and singing along. John does not understand the Hebrew but he
appreciates the beauty of the language and he enjoys the rabbi’s brief explanations of
each Hebrew song before they sing it. In many ways like that it is clear that this service
is meant for newcomers as much as for the existing members. The rabbi’s message is
about correcting mistakes in our lives. She announces that it is the first of a 4-week
sermon series on that topic. As John walks out he pockets one of the glossy sheets that

WELCOMING BEGINS IN THE DRIVEWAY

Don't underestimate the tension and fear your first-time visitors are going through.
Your regulars already know how to get inside the building, but what about the
people who don't know where to park or which doors are unlocked? They won't
complain and they won't tell you about it at the next board meeting; instead, they
will just get flustered and drive home. They will leave and there is a good chance
you will never see them again. Proper signage and a welcome team not only help
people to get into the building; they also indicate to newcomers that the synagogue
is thinking about them. This tells your guests that they are likely to be welcomed
once they come inside.
summarizes the rabbi’s sermon and asks some deeper questions. The sheet also, of
course, lists service times for next Shabbat.
John is surprised by his first time in a synagogue. It was much more engaging
and welcoming than he expected. He is especially curious to hear the rest of the rabbi’s
sermon series, but he can’t go since he already has commitments for the next two
weekends. Instead, John listens to the rabbi’s sermons online. He decides to come back
that forth Saturday to hear the conclusion of the series in person, and Amanda is happy
to give him a ride and sit with him again.
It becomes clear to John that something is stirring within him. For many years he
has been thinking that it would be great to find a religion that works for him, but
mostly he just considered himself a solitary spiritual seeker. Now for the first time in his
life he has discovered a welcoming community that affirms so many of the things he
already believes in: the importance of action over belief, the centrality of this world and
the need to repair it, and the goal of building a loving relationship with God through
the elevation of everyday life. John is shocked to see how much of this he already
agreed with before he even showed up. Now he is seriously thinking that Judaism
might be the right path for him, and he begins attending the synagogue most Shabbat
mornings.
At first John walks out the door the moment the service is over, even though
Rabbi Hoffman concludes each Shabbat service by inviting newcomers to come up

THE FIRST VISIT

People are always nervous to try something for the first time, even if they are also
excited for it. It often takes a push to overcome their nervousness and to get over
the inertia of life's habits. Spiritual seekers usually need around six invitations
before they will attend their first event or worship service. These invitations do not
need to be person-to-person; in fact, a combination of personal invitations, brand
exposure, and targeted advertising tends to work best.
afterward and introduce themselves. After hearing this six or seven times, though, John
finally takes the plunge. The rabbi takes a real interest in him and also invites him to
sign up for a chavurah. The chavurot are intimate study, prayer and social groups that
meet in members’ homes, usually on Tuesday or Wednesday nights. Some of them are
based on their members’ similar interests or backgrounds, some are neighborhood
groups, and some are simply formed by people who joined around the same time. John
hesitates to join one, but about a month later he decides that it is time to sign up.
Fortunately a chavurah has just started in his neighborhood and it meets on a night that
works for him.
The chavurah is led by Greg, a synagogue member who converted to Judaism 15
years ago. John has a lot of questions about Judaism and conversion, and Greg is happy

THE THIRD SPACE

A Third Space is a defining social space that is neither home nor work. An ideal
Third Space gives us a sense of significance by combining the human need to be a
part of something larger with a sense of shared values and priorities. A successful
Third Space must be nearby and accessible. It must have a stable gathering of
regulars but also be open to newcomers. It must be comfortable and welcoming.
When we think about a synagogue as a Third Space, it should become clear that a
synagogue is not only competing with nearby Jewish institutions or even with other
religions; instead every synagogue competes with all of the other Third Spaces in
town.

THE IMPORTANCE OF CHAVUROT & SMALL GROUPS

Chavurot and other small groups provide socializing and friendship opportunities
but more than that they are essential to the theology of Open Outreach. Chavurot
are sometimes the only place where members will feel like it is definitely their turn
to talk. The creation of small group experiences is a message to the people: you
deserve to speak and to be heard. Your experience matters and your voice matters
because you matter to God and to us.
to be able to help. John is particularly relieved to spend some time with someone who
made the decision to become Jewish. Greg is able to affirm, through both word and
deed, the choice that John is considering.
Each week the chavurah discussion is based around the same themes as the
rabbi’s sermon series. John discovers that going to the chavurah really helps him to
apply and build on the rabbi’s Shabbat messages. Greg also invites the chavurah
members to come over to his house on Friday night for Shabbat dinner. A few weeks
later they go to another longtime member’s house. Over time they all start having
Shabbat dinner in each other’s homes, with Greg present to lead and explain the rituals.
One week John misses the chavurah and he really regrets it. Another week he is
too busy to attend Shabbat morning services or listen to the sermon online. He
considers skipping chavurah that week since he won’t understand the message.
However, his new friend Scott from the chavurah calls him Saturday night. John and
Scott usually sit together Saturday mornings, and Scott is calling to ask if John is okay.
John decides to attend the chavurah since he wants to see his friends even if he doesn’t
quite get the message.
A few weeks later the rabbi comes to the chavurah and tells them that after three
months of attendance she wants to invite them to join the synagogue officially. Before

CIRCLES OF COMMITMENT: CROWD

The crowd are the people who regularly come to your events and services but are
not your official members or participants. They may be making up their mind about
further involvement or they may be happy simply to attend. Some people spend
years in the crowd, while others move into the congregation within weeks.
Generally speaking, members of the crowd are open to greater involvement but they
are waiting for us to make the case. Many times they are sitting in the back waiting
to be noticed. With few exceptions the crowd will not join the congregation until
they receive an explicit invitation.
they can join they have to attend the Aleph Course: eight one-hour classes taught on
Mondays and Thursdays concluding with a Shabbaton at the synagogue’s retreat center
in the country. The Aleph Course is a conversation about the basic ideas of Jewish life
such as God, covenant and mitzvot as well as an introduction to what it means to be a
synagogue member. Everyone goes through the same course but for those who are not
yet officially Jewish it also serves as the beginning of their conversion program. John
goes to a couple of the classes but then his workload at the office is nearly doubled and
he has to miss the Aleph Course for a while. A month later, though, the class restarts
and he is able to pick up where he left off. Within 3 months he has attended all 8 classes.
He wants to go to the Shabbaton with his friend Scott but John has a family reunion that
weekend. Instead, he goes a month later and he still knows plenty of people there,
either from Shabbat services or the chavurah.

SIX FRIENDS

A successful synagogue is a growing synagogue (both through the expansion of its

membership and the spiritual elevation of its members) but to be truly successful a
synagogue must not feel large and impersonal. As a general rule people stay
involved in a community when they have at least six friends they expect to see at
events and programs. Take away those six friends and no program, no matter how
engaging, can sustain itself in the long term.

CIRCLES OF COMMITMENT: CONGREGATION

The congregation are the official members of your synagogue. They attend services
but also involve themselves in the synagogue's life of Jewish values through
volunteering and small group gatherings. Unlike the crowd, who are developing a
relationship with the synagogue as a whole, the congregation have used the
synagogue to develop personal relationships with other congregants. In an Open
Outreach synagogue, participation and not financial contribution is the measure of
congregational membership. It is also important to note that joining the
congregation must not be the final step in a person's Jewish growth.
 At the retreat John experiences the full 25 hours of Shabbat. Participants are
broken into intimate groups to learn and discuss some of the essential elements of a
Jewish life and synagogue membership. On Saturday night John and one of the
associate rabbis have an informal but intense discussion about what it means to be
Jewish. On Sunday morning John goes in front of a panel composed of the associate
rabbi and two lay leaders of the synagogue. They ask John a few friendly questions, and
he tells them how much going to the synagogue has meant to him.
That evening John and the other attendees are welcomed into the synagogue
with a special ceremony. Because John is not yet Jewish, he joins the synagogue as a
“partner” instead of a member. Partnership status is very similar to membership, with a
few exceptions related to Jewish ritual observance. In every meaningful way, though,
John and the other partners have become a part of the synagogue family.
When he sees Amanda at work the next day, she welcomes him with a big hug.
Everyone at the synagogue services, the chavurah, and Shabbat dinner is genuinely
happy for him and they understand why John is so happy to be Jewish. On Shabbat
morning the new members stand on the bimah, where the rabbis wrap them inside a
Torah scroll and welcome them to the community.
John spends a lot of his free time reading about Judaism on the synagogue
website and the national denomination’s website, both of which were built with the

THE VALUE OF MEMBERSHIP

It is human nature to value something more highly when we have to work for it.
People will think little of their synagogue membership if that membership demands
little of them. Furthermore, the message of membership by checkbook is that our
members' money means more to us than their Jewish journeys. Adding a barrier of
significant behavioral standards to the membership process produces more engaged
and spirited members. Some very few will be scared away but the majority will
appreciate being asked to do something meaningful.
welcome and education of newcomers in mind. The synagogue’s Introduction to
Judaism class meets at a time that is not at all convenient for him, so he is relieved when
of the rabbis suggests signing up for an online course of videos and real-time video-
chatting with a rabbi based in Toronto. This program is augmented by occasional
meetings with the rabbi and members of the para-rabbinic leadership.
A few months into his conversion program, John signs up for Kosher Challenge,
a 7-day guided experiment in kashrut. John likes it so much that he gives up mixing
milk and meat afterwards. A few weeks after that, John signs up for the Passover
Challenge, trying to keep kosher for Passover during the entire week of the holiday.
That is much harder, and John is not as successful. He vows to try again next year.
While he could not stay away from bread, he does find that buying kosher meat and
eating only vegetarian food at restaurants is very meaningful and not too difficult. He
signs up for Kosher Experience, a 40-day study and immersion program to bring
members lovingly into kashrut. On day 10 John buys two sets of plates and silverware
and on day 14 the group meets at John’s house for an hour of study and to kasher his
kitchen.
It is around this time that John begins attending the acoustic service. It is more
traditional than the contemporary service, with more prayers in Hebrew and an

EXPERIENCE COMES FROM EXPERIMENT

Habits are hard to break and nearly as hard to create. In an Open Outreach
synagogue, most people did not grow up with Jewish spiritual practices such as
prayer, kashrut, or Shabbat. In order to encourage those practices, we begin by
offering safe spaces to experiment. By organizing structured experiences of (for
instance) keeping kosher for a single week, we are building new experiences without
the pressure of an expectation that people will keep kosher from now on. In time,
some congregants will choose to expand on their structured experiences by
embracing these practices in their daily lives. Experience has the power to become a
decision and decision to become a conviction, but it must begin with an invitation to
experiment without judgment.
acoustic guitar instead of a full electric band. Most of John’s chavurah is still attending
the contemporary service and there is no expectation that they ever have to switch, but
John finds that he enjoys the more traditional elements and the more laid-back
approach. In all of the various services the rabbis preach on the same sermon themes,
allowing members of the same chavurot to attend different services.
Every synagogue member or partner is expected to join a Tikkun Team, which
does volunteer community service work. John volunteers on an experimental basis with
two. First he drives unemployed people with no car to job interviews. Des Moines does
not have much of a mass transit system, so many jobless who lose their cars struggle to
get back on their feet. John likes it but he finds that it doesn’t fit his work schedule very
well. Next John joins an SAT tutoring team that works with kids from a nearby inner-
city neighborhood. Many parents sign their kids up because they know that Jews
traditionally excel in education. John finds the work very gratifying and he builds great
relationships with some of the families. His enthusiasm is contagious and he isn’t too
surprised one Saturday morning to see one of the families walk into the synagogue.
The rabbi’s sermon theme that week is about reconciliation and it really hits
home for John. His new spiritual path has given him more peace than he can ever recall
having and he decides it’s time to call his father in Omaha. John and his dad talk on the
phone for 3 hours. Toward the end of the conversation John brings up the fight they
had years ago and apologizes for it. His dad also apologizes. They agree to spend some

TIKKUN TEAMS

An Open Outreach synagogue insists that its members give back to the wider
community through volunteering. This is a useful spiritual practice and an effective
outreach tool but more importantly it is a signal of what the purpose of the
synagogue ought to be: not a gathering of Jewish people doing Jewish things for
their own sake but a place where being Jewish means teaming up to repair the
world. While there may be room for individual exceptions, as a general rule it is a
good idea to be strict about this requirement.
time, just the two of them, when John comes home. Soon the entire extended family is
abuzz about the fact that John and his father have reconciled. His siblings know that
they owe this new chapter of family peace to John’s decision to become Jewish.
John has become a fixture at the synagogue. Between Shabbat meals and services,
chavurah and his Tikkun Team, John is doing something related to the synagogue 4
days a week. He and Scott also sign up for a few of the 6-week study intensives, where
they are study partners. With his analytical mindset, John quickly falls in love with the
Jewish philosopher Maimonides.
After his online Intro to Judaism class ends, one of the rabbis reaches out to John

SERMON THEMES

Open Outreach synagogues are outward-looking, not only in their approach to

membership but in their approach to Judaism. It is not enough to come to the
synagogue and hear about Judaism. Instead people come to the synagogue to hear
about life. Judaism is not itself the message but instead the toolbox for a
meaningful life. This is most reflected in the rabbi's sermon. The sermon is the
centerpiece of the worship experience and weekly small-group programming. It is
designed with "parking lot appeal," meaning that its message is so relevant that
people will be talking about it on the way to their cars afterward. Hopefully they
will take the message of the sermon even further, bringing it into their lives for the
rest of the week and beyond.

CIRCLES OF COMMITMENT: COMMITTED

The committed are the emerging leaders of your synagogue. They regularly attend
services and educational programming and they have a passion for Torah and
Jewish life. Often they are not naturally outgoing people or "born leaders." It is
essential for an Open Outreach synagogue that their passion be turned toward the
practicalities of synagogue leadership and interpersonal relationships. In this way,
the synagogue will continue to be led and guided by those most committed to the
message of Judaism. Using the principles of Open Outreach a synagogue will craft
its adult education programming to teach leadership skills through Jewish text.
urging him to sign up for the Bet Course. The Bet Course follows up on the Aleph
Course, and synagogue members are expected to finish it within 3 ½ years of joining the
synagogue. It is a 12-session course that meets Mondays and Thursdays, ending with a
retreat. For synagogue partners the Bet Course marks the final piece of their conversion
to Judaism program. For both members and partners, the Bet Course is a requirement
for anyone wishing to serve in the synagogue leadership. Additionally, parents must
take the course in order to enroll their children in the synagogue’s religious school or
preschool.
The Bet Course is designed to add detail to the general principles taught in the
Aleph Course. John enjoys learning about the finer points of Shabbat observance, the
virtue of fixed study, the importance of tzedakah, and the structure of tefilah. On the
first night of the course, John meets Sarah, a patrilineal Jew and single mom who joined
the synagogue so that her son Jacob could attend the religious school. Sarah was
initially upset that the synagogue placed such substantial burdens on her by forcing her
to take the Aleph and Bet Courses. Over time, though, she began to appreciate the
classes. She enjoys the fact that the adult education courses and the children’s
programming teach overlapping topics. Sarah loves talking to Jacob about what he
learned in school, and sometimes she is able to share something from her classes that is

CHOICES IN WORSHIP

For a small synagogue struggling to make a minyan each week, the idea of running
three or four parallel services might seem impossible. Nonetheless, choices are
essential for growth. People are different. People do (and should) worship God and
connect to Judaism in different ways. By offering multiple options we are telling
people that we respect their individuality and we want them to find personal
meaning in their synagogue experience. Combined with the other welcoming
strategies of Open Outreach, multiple services will soon attract more worshippers
than a single service.
relevant for what he is learning.
John and Sarah hit it off very quickly, and John begins stopping by the youth
service to see her and Jacob. Youth service is a combination of Shabbat service and
religious school in which families pray together and hear a “Children’s Message” from
the rabbi, after which the kids leave for religious school classes and the parents stay and
hear a special sermon touching on issues of parenting and families.
John and Sarah make a point of sitting next to each other at all of the Bet Course
classes. Soon they are dating and they decide to attend the Bet Course Shabbaton
together. At the conclusion of the retreat, everyone is asked to go before a Beit Din and
affirm their commitment to Judaism. Since John is not Jewish, this serves as his
conversion as well. Afterward he goes to the retreat center’s natural mikveh which sits
below a waterfall. In the presence of the Beit Din he says the blessings and comes out a
Jew and a full member of the community.
Sarah likewise undergoes the affirmation ceremony. Since she grew up with a
Jewish father and had always thought of herself as Jewish, she was initially upset that
she would be asked to “convert.” She felt better when she learned that everyone
graduating from the Bet Course is asked to immerse in the mikveh and affirm their
Jewish commitment. In the end, it was a very powerful day, sitting around the rec room
with John and so many of her friends from the class as they dried off from their
spiritual rebirth.
John leaves the Shabbaton with a renewed determination to increase his mitzvah
observance, so he signs up for Shabbat Challenge: 2 consecutive Shabbats spent within
walking distance of the synagogue, resting and worshipping for the full 25 hours. John
enjoys the two Shabbats but he isn’t ready to bring that level of observance into his life
full-time. He is up for a job promotion and he has been putting in a lot of Saturday
work. The rabbi tells him not to take on too much too quickly, and encourages him to
wait on Shabbat Experience.
Instead John signs up for Tefilah Challenge. For 10 straight days he and nine
other members attend minyan in the morning and evening. John even gets a set of
tefillin at a deep discount from the synagogue. One of the Gabbai’im is present each
evening for a few minutes of learning as well as a question and answer session. John
enjoys it so much that he considers signing up for Tefilah Experience, but 40 days
sounds like a long time. Instead he takes Tefilah Challenge a second time. One other
person from his first Tefilah Challenge class is doing the same thing.
In the middle of his second Tefilah Challenge John learns that he got the
promotion he has been working for. The chavurah takes John out for a celebratory
dinner and, of course, Sarah is there too. John is happy because with the new position it
will be easier to take Saturdays off. He is also mindful of his responsibility for tzedakah
and he develops a financial plan to use his raise to increase his synagogue giving to 10%
over the next 3 years.
After ten more days of learning and daily prayer, John feels ready to sign up for
Tefilah Experience, a 40-day intensive of thrice-daily prayers as well as study about
tefilah. John sticks it out all 40 days and afterwards he becomes a minyan regular. His
attendance is not perfect but he comes often enough that everyone learns his name.
John attends so often that one of the rabbis suggests that he learn how to lead
services. John doesn’t think his voice is very good, but after enough of the rabbi’s gentle
prodding he downloads the tefilah mp3s from the synagogue website and has some
one-on-one tutoring with one of the Gabbai’im. Eventually John begins leading the
weekday minyan. Sarah even comes a couple times to see John lead. This in turn leads

TZEDAKAH

Where we spend our money is one expression of our values. Most synagogues,
though, have been slow to use value language when communicating their own
needs. Membership dues are comforting in their appearance of stability but they
hinder a synagogue's growth both numerically and spiritually. The Open Outreach
approach, in contrast, emphasizes the importance of tzedakah as a mitzvah, making
support of the synagogue a spiritual practice instead of a box to be checked off.
to Sarah signing up for Tefilah Challenge. John enjoys the feeling of the morning
minyan so much that he starts attending the traditional service on Shabbat mornings,
although for Sarah and Jacob’s sake he sometimes goes to the family service.
The time has come for Sarah to meet John’s parents, so they take a long weekend
to visit Omaha. Before they leave they ask the rabbi if she can recommend a local
synagogue for them to visit. She tells them that Omaha has a very similar sort of Open
Outreach synagogue led by an old classmate of hers. John and Sarah go Saturday
morning and John’s mom comes too. She walks away surprised that a synagogue could
be so welcoming. She even takes home the deeper questions sheet. John also finds an
afternoon to spend some time with just his dad. It is not easy after so many years of not
talking to each other but it is a step in the right direction.
A month later John gets a call from Rabbi Hoffman. She wants him to take the
Gimel Course. Unlike the Aleph and Bet Courses, there is no set time for a member to
take the Gimel Course and in fact many people who have been members for more than
a decade have not taken it. The Gimel Course is 16 one-hour sessions, using traditional
Jewish sources to focus on personal development and leadership skills. By the end each
participant has the skills to lead a chavurah, a Tikkun Team, or take an active role in
any of the weekly worship services. Participants have also taken stock of their lives,
asking whether their personal behavior and spiritual practices are consistent with
synagogue leadership positions.

ASKING

People liked to be asked, even when they have to say no. It is an indication that
they are valued. A few of us will charge ahead, but most people wait to be asked
before we do anything, including participating in a synagogue. Many synagogue
leaders, however, grow weary of asking. It is essential that leaders find ways of
asking without pestering. Every ask should be connected to the overall mission of
the synagogue and leaders should only ask in the context of an existing
relationship.
 The Gimel Course also contains an optional Adult Bar/Bat Mitzvah component.
John and Sarah both enroll and begin preparing for their joint B’nei Mitzvah. Six
months later they are both at the traditional Shabbat service. John leads Shacharit and
does half of the Torah reading. Sarah reads the other half and also the Haftarah. Many
of John and Sarah’s friends and family come out for the occasion. Even people who
don’t know much about Judaism know that a Bar or Bat Mitzvah is a big deal, and the
synagogue is especially warm and welcoming on this sort of Shabbat.
Seeing so many of his non-Jewish friends at the synagogue reminds John of his
first time visiting and he realizes that he feels called to lead a chavurah for new
members. This unfortunately means leaving his old one. Their final meeting is sad but
everyone understands. Scott is also leaving to start a new chavurah. They have all been
members for a few years now and there is a growing consensus that it might be better to
try and find fresh opportunities, maybe in the place-in-life chavurot.
John takes a break from the traditional service and goes back to the
contemporary service, where most of the newcomers are. At the end of each service he
sits at the chavurah tent telling people what a chavurah is and handing out his sign-up
cards. After a few weeks John has assembled a new group of 12 people, all prospective
members. He also joins a leadership chavurah, where he can be a member instead of

CIRCLES OF COMMITMENT: CORE

The core are the lay leadership of a synagogue. They serve on the organizing
committees, lead services, and run the Chavurot and Tikkun Teams. It is not
uncommon for some of them to be on the road to rabbinic or para-rabbinic service.
In an Open Outreach synagogue, the core have generally grown all the way from
community members. They did not grow up at the synagogue (or any synagogue)
and they remember what it was like to walk in for the first time. This gives them
the insight necessary to continue orienting the synagogue and its programs toward
those who are seeking the spirituality, comfort and belonging of an open Jewish
community.
having to be a leader all the time. He is happy to see that Scott is also in the leadership
chavurah.
A few months later at Shavuot the rabbi makes a big announcement. The time
has come for the community to plant a synagogue. They have secured funding locally
and from the national denomination. After some time in prayer and studying the local
demographics they have decided to plant their new daughter synagogue in the city’s far
western suburbs. One of the long-time associate rabbis will be moving over to the new
location, which will function as an auxiliary campus for 3 years before becoming
independent.
John decides that the timing couldn’t be better. His office is in the western
suburbs and he has been hoping to move out there for years. He also thinks it would be
nice if he could live within walking distance of the synagogue. The suburbs can be
pricey, but he thinks he can swing it. For what he has in mind, he is going to need a
bigger home anyway. For the second time in recent memory he decides to take it as a
sign. He emails the associate rabbi and volunteers to be part of the Plant Team in the
suburbs. He also proposes to Sarah. The same week she said yes they begin looking at
houses for sale in the new synagogue’s neighborhood.
A few months later John and Sarah, along with 15 other seed families, are sitting

ORGANIC LEADERSHIP

Synagogues often struggle to find and keep lay leaders, and burnout is common. As
a result, many synagogues rely on a core of volunteers who have commitment but
not a clear vision or even much personal Jewish practice. In an Open Outreach
synagogue, leadership grows organically from the ranks of the most passionate
members. By encouraging regular attendees to take the Gimel and Dalet courses,
the synagogue produces leaders with a shared vision for the transformative power
of Torah. This leadership structure is essential to encouraging synagogue growth,
which in turn expands the pool of future leaders and prevents burnout. By offering
programs such as special Leadership Chavurot your volunteers also find places to
recharge as members and not always act and think like leaders.
in the elementary school gymnasium of their new neighborhood for Kabbalat Shabbat.
A dozen newcomers are also present, having heard about the new synagogue from
friends or from the substantial ad campaign in the neighborhood.
The cantor from the old synagogue has sent over his protégé and the
contemporary service has much of the same feel as at the old synagogue. John and
many of the Plant Team members are Gimel and Dalet grads who would have preferred
something more traditional, but the new synagogue is not yet big enough for multiple
services. They are structuring themselves with growth in mind, and part of that growth
strategy is to put forward the most welcoming Shabbat service as their initial option. It
is a much more intimate experience and in some ways not as professional as the old
synagogue but it has a solid foundation.
After a difficult situation unfolds with one of the seed families the rabbi asks
John to step in and lead the Tikkun Teams. Normally this position is only filled by a
Dalet grad but the circumstances force them to expand their search. John leads the new
synagogue’s Tikkun Teams for a few months, which is relatively easy since the new
synagogue is still small. Nonetheless, it inspires John to look into the Dalet Course.

SYNAGOGUE PLANTING

Many synagogues treat their neighboring Jewish institutions as competition, either

implicitly or explicitly. This is an expression not only of practicality but of theology.
By worrying about "poaching" and "turf," a synagogue is telling its members, "We
have to worry about retaining our existing members because we are failing to
attract new ones. We aren’t going to grow because we don’t offer anything
compelling to attract new members." It should come as no surprise, then, that the
membership takes this lesson to heart. As a result, numerical and spiritual growth
diminish and members give less of their time and money. An Open Outreach
synagogue, in contrast, takes the opposite approach, planting new Jewish
communities in nearby cities and neighborhoods. By operating on a presumption of
abundance we produce members who are abundant in their own giving, growth, and
connection to the Jewish people.
 Dalet Course is 20 2-hour classes covering some of the details of para-rabbinic
and lay leadership, using Jewish sources to delve into techniques of organizational
management, pastoral counseling, chaplaincy and homiletics. With the stresses of
planning of a wedding it takes John more than 18 months to fit all of the classes into his
schedule but once he is done he is prepared for virtually any lay leadership role in the
synagogue. Toward the end of his studies John and Sarah get married at the old
synagogue. John’s father even hangs on to the kippah from the occasion.
The new synagogue is booming and John has personally invited two neighbors
who later joined. Before long the elementary school gymnasium is not big enough and
the synagogue has to move to the high school. As the time approaches to make the
synagogue officially independent the rabbi decides that their top priority ought to be
establishing a Family Service. He asks John to lead it. John is initially hesitant but he is

PARA-RABBINIC LEADERSHIP

One of the dangers of synagogue growth is that as new members join the
professional staff has less ability to serve all of them or even get to know them. An
Open Outreach synagogue turns this problem on its head by actively breaking down
the distinction between clergy and congregants. Through the Gimel and Dalet
courses the synagogue builds a cadre of para-rabbinic leaders who are empowered
to assist the rabbis in teaching, pastoral visits, and spiritual counseling. Following
this model, a growing synagogue will continue to provide the same level of
individual care and personal attention as it did when it was smaller.

A SYNAGOGUE ISN’T A BUILDING

An Open Outreach synagogue is not always found in a traditional synagogue

building. Sometimes the most effective outreach takes place in unusual settings.
Meeting in a neutral place like a community center or school building can help to
lower the psychological barriers for first-time attendees. Also, by not worrying about
a mortgage or a maintenance budget, the synagogue is free to focus its energies in
more growth-oriented directions.
well-trained and prepared for the task. He goes back to the old synagogue for a couple
weeks of behind-the-scenes training at the Family Service, puts out a call for a guitar
player, and practices his first sermon countless times with Sarah and Jacob. There are a
few logistical hiccups and things don’t run quite as smoothly as they do at the old
synagogue but a dozen young families attend the first week.
As the new synagogue transitions to independence, John is happy to be elected
to serve on the new Board. John leads the Family Service for two years and is
instrumental in developing the plan to build a synagogue building. At the
groundbreaking ceremony, though, it becomes clear to John that as the synagogue
grows it is going to need an experienced Gabbai at the traditional service. He heads
back to the old synagogue for the Gabbai Training Course. This course is often but not
always taught as an auxiliary to Dalet, helping prepare the lay leaders of the synagogue
to manage the ritual functions of the traditional service. John spends six weeks at the
old synagogue, honing his Torah reading and learning the in and outs of the traditional
service. He is happy to see a familiar face in the class: his old friend Scott from John’s
very first chavurah.
Scott has some exciting news. He has enrolled in the denomination’s Rabbinic
Training Program. He is able to stay at his regular job and continues to serve as a

RABBINIC TRAINING

Many synagogues can boast of their members who later went on to rabbinical school
but usually that is the end of any participatory relationship. Generally speaking a
passionate lay leader who decides to become a rabbi has to leave the community in
order to study. By stripping a synagogue of its most dedicated members, this system
effectively punishes the community for helping to create a rabbi. The Open
Outreach model, on the other hand, encourages organic leadership growth by
allowing rabbinical students to serve in their home communities while they study.
By focusing on continued spiritual growth for the student and the wider community,
we are helping to create conditions of numerical growth that might allow the
student to stay in the community as a new rabbi.
synagogue leader but he also attends online evening classes and meets with Rabbi
Hoffman weekly. This allows Scott to spend the first two years of rabbinical school at
home and in his community. For his third year Scott and his wife will be heading to
Israel to study. After the Israel year is over they will be moving to Los Angeles to spend
the final two years of rabbinical school in a more conventional classroom setting. Scott
and Rabbi Hoffman have already discussed a plan to hire him at that point as a rabbinic
intern and regularly fly him home to lead services and spend weekends helping the
community. Rabbi Hoffman even has an ambitious long-term plan to have Scott serve
as rabbi of a new plant synagogue in Des Moines’ revitalizing downtown.
John has come a long way in 12 years, from the guy who was afraid to set foot in
a synagogue to Jewish father, board member and gabbai of a new startup. His journey
has enriched his life immensely. His presence has also enriched the Jewish people.
Now, as his family enters a new chapter in a new synagogue building, John’s life of
Torah and mitzvot will continue to benefit his neighbor, his city and the entire world.

CLOSING

Open Outreach is not a cure-all for struggling synagogues and it does not offer any
guarantees. These synagogues face the same issues and deal with the same
challenges as any other spiritual community. However, by emphasizing the
connection between membership numbers and Jewish spiritual growth, Open
Outreach adds sanctity to the struggle. Decisions once made based on cliques and
factions can now be matters determined by a shared mission rooted in the Jewish
values of inclusion and welcoming. This unity and clarity of purpose has the power
to transform lives and transform entire communities, lifting us up in service to the
Holy and bringing the healing light of the Torah to a world in need of repair.