Rabbi Candidate Michael Knopf's Visit To Temple Beth-El

SUMMARY OF SERVICES

Yes, there were some changes:

Shakers during the appropriate up-tempo songs of Kabbalat Shabbat and Shabbat morning, and some of those songs where Hazzan Marian used a drum for rhythm, along with inviting those who wished, to dance the hora as we welcomed the Sabbath bride Friday night. Added Hebrew traditional pieces as well as some appropriate English contemplative poetry (similar to those in Lev Shalem during HHD)

All this innovation was done halachicly and led to a traditional Shema and Amidah (no matriarchs) that was said quietly by all around me --both traditional and non-traditional daveners. I heard no chatter. Other contemplative parts of the service were done quietly as well.

Rabbi Knopf had worked with Hazzan Marian to produce booklets for both Erev Shabbat and Yom Shabbat services that included explanations of the meaning/purpose of core traditional prayers as well as English readings people could focus on if not connecting with the traditional texts. Shabbat morning's booklet even included a comic strip style summary of the Torah and Haftara portions. This led to most people engaging in worship at some entry point. An outsider would never have known that it was the first time Rabbi Knopf and Hazzan Marian had worked together.

To summarize a few key points from both of Rabbi Knopf's sermons (as best I can from memory)
-- Prayer from the heart is more important than just saying prayers 'correctly' by rote
-- We need fixed prayers and liturgy to give us the structure and words to be able to respond to life's spontaneous moments
-- Torah, Jewish texts, halachah are like the body of Judaism, giving it the substance, structure and ability to act in this world
-- Acts of social justice and concern for the events and condition of the world we live in are like the soul of Judaism giving us purpose and animation
-- A soul without a body evaporates. A body without a soul is lifeless.
-- We need to be superheros and run towards the needs of our community
-- No one in a congregation should be invisible (when they have a need)

This should give you enough foundation to understand and appreciate my feedback to the Rabbi Search Committee that follows

FEEDBACK

There's so much I feel I need to say in terms of feedback for Rabbi Knopf's visit this Shabbat, but I'll do my best to keep my comments concise.

Before Rabbi Knopf's visit, I'd messaged with Rabbi Aaron Alexander, Associate Dean at Ziegler, whom I've been privileged to learn and share with for several months via Facebook. He described Rabbi Knopf as "thoughtful, bright, intentional and learned," all qualities I saw evidenced this Shabbat.

After USCJ100, Rabbi Gerald Skolnik made the following comment on David Ingber's minyan sessions in a Jewish Week article [Pluralism In Prayer]: "There’s more than one way to “do davening,” and no one way will “sing” to everyone. There is certainly a way prescribed by Jewish law that focuses on what one must do in the fixed prayer services, and what one may not do on Shabbat. But clearly, not everyone will toe that line. And if you’re willing to go outside of that line, and those prescriptions, there is all the room in the world to be creative, and fashion a service rooted in tradition that will look and feel vaguely familiar, but be very, very different."

My response to several USCJ leaders at the time was, "Why must it be either halachah or creativity? Why can't we have creativity 'inside' the bounds of halachah?' Rabbi Knopf exemplified my point to near perfection during both Shabbat services in a way other candidates didn't, davening with creativity and ruach to foster meaningful points of engagement - not just to be non-traditional or 'change' things to bring in 'young families'

Joyful worship was encouraged and modeled at appropriate times without forced emotionalism. Quiet, contemplative prayer was modeled in its appropriate times as well. Rabbi Knopf lead us in traditional, fixed-text davening done with creativity -- not a piecemeal mix of the two, but an authentic complete experience. This allowed both traditional daveners (I've spoken with several in addition to my own experience) and those seeking less formal avenues to prayer, to share an experience meaningful to us all.

Additionally, Rabbi Knopf's sermons showed the ability to educate and inspire across a wide range of ages, backgrounds and interests and to foster understanding and build community among these diverse groups.

With all that said, I believe Rabbi Knopf accomplished something else that was truly amazing this Shabbat, something that many of us noticed and that certainly deserves mention here.

Regardless of intent, over the past several years, TBE's members have been divided against each other without constructive conversation on many issues. The only times we've been brought together (physically or virtually) to talk about who we are or want to be as a community was when there was a potentially divisive issue to be voted on. This led to change being thrown at us and reacted to viscerally rather than coming from a process of understanding one another, even if we didn't agree. Most of us - at least those who've been engaged and involved (myself included) - on all sides of many issues, have been traumatized as a community by this, whether we realize it or not.

Rabbi Knopf's respect and inclusion of both tradition and innovation, as well as his obvious desire to make a place for all to pray and feel valued in the community left me feeling valued (and 'heard') in a way I've felt only rarely in recent years.

This Shabbat, for the first time in years, I davened with my whole community - worshipping God together - and it felt awesome beyond words! By the time we began singing 'Hinei Mah Tov' as we celebrated finishing Bereshit, I was in tears. It was wonderful to talk with people after both services that I'd formerly been on opposite sides of issues from and to now discuss what we agreed on rather than what we disagreed on!

There's a phrase from Talmud (Eruvin 13b), that discusses the schools of Hillel and Shammai, which says, "Elu v'elu divrei elohim chayim" "[Both] these AND those are the words of the living God" This Shabbat at TBE, it was, "Elu v'elu anshei elohim chayim" [Both] these AND those are the people of the living God!"

Rabbi Knopf, just by being who he is, intentionally respecting all of us and making a space for all of us to worship God together, brought out the best in us and allowed us to take a big step towards healing ourselves and our community. I can't begin to imagine what we could accomplish as a community, in the greater Jewish community and in Richmond as a whole under his leadership...

Thank you for reading my rather long feedback.

MARCH 2016

Eighteen months after Rabbi Michael Knopf's installation, I've left my synagogue community of more than a decade. This decision wasn't due to changes in service or liturgy styles, sermon length or content, issues of outreach or inclusion, or other such concerns; all of which I supported, and participated in, wholeheartedly. My decision came as the result of core issues of community, dignity, ethics, and rabbinic leadership.

Knowing what I know now, I would no longer recommend or support hiring Michael Knopf.