leadership

Masa Canada visits the coast

Mahla Finkleman, Canadian national manager of partnership and outreach for Masa Israel Journey (standing, fourth from the left), at Kits Beach in July with participants of the Shalom U’Lhitraot event. (photo from Masa Canada)

While the skies were closed for the first waves of the pandemic, with many organizations canceling their Israel trips, Masa Israel Journey saw an increase of almost 40% of North American students and young professionals traveling to Israel to partake in immersive four-to-10-month programs.

Since its establishment in 2004 by the Jewish Agency and the government of Israel, Masa has served more than 180,000 Jewish students and young professionals ages 16 to 35, from more than 60 countries. Offering experiences in gap, academic and career segments, Masa provides an unmediated and challenging journey into Israeli society, culture, politics and history, as well as access for global Jewry to Israeli businesses, social enterprises and academic institutions. Masa strengthens the Jewish leadership pipeline through the Impact and Leadership Centre, based in Jerusalem. When fellows return from Israel, they are ready to engage as active members in their community and many take on leadership roles.

Masa has regained a strong presence in Canada, with a new Canadian national manager of partnership and outreach, Mahla Finkleman, who sits within the Federation of Greater Toronto, and visits communities across the country. Since Finkleman started just over one year ago, Masa has sent more Canadians than ever before to Israel on programs.

This past summer, working from Vancouver, Finkleman partnered with the Community Kollel for a Shabbat dinner for Tu b’Av. Some 60 to 70 young professionals, including many Birthright alumni, gathered to learn about Masa opportunities and ways to get back to Israel for a meaningful experience, living like a local.

Earlier in the summer, in July, the first of three Shalom U’Lhitraot events took place, welcoming back Masa alumni from Israel and sending off others to Tel Aviv University, Masa Israel Teaching Fellows (MITF) and other programs.

A new condensed version of MITF is available now. MITF is an option for 21-to-35-year olds who have a bachelor’s or associate degree and whose mother tongue is English. Applications are due Nov. 1, with three city options to choose from: Rishon LeZion, Bat Yam and Ramle. The program, which costs $720 US, runs in 2023 from Jan. 5 to July 2, and is an exclusive partnership with Israel Experience.

Each city offers its own unique charm. In Bat Yam, you can take surf lessons and deep dive into the Israeli-Russian community. Rishon is Israel’s fourth largest city, with malls, parks, beaches and a zoo. And, in Ramle, an ancient city with mixed cultures and a rich history, the Pool of Arches is a top attraction, as is the Ramle market – additional perks are the spacious homes and a pool pass.

For more information, visit masaisrael.org/canada or the North American site, masaisrael.org. Anyone who has questions can also email Finkleman directly at [email protected].

This Rosh Hashanah, look out for Masa alumni postcards on the seats of your local Vancouver shul.

Positive Jewish leaders online

It’s hard not to doom scroll lately, but I’ve been heartened by watching Jewish leaders take centre stage via social media. These are bright spots in a difficult time. Here are a few to Google and follow. I’ve learned a lot online this way. Perhaps you might, too.

In the world of social media and Talmud study (yes, that’s a thing!), the short social media videos of Miriam Anzovin have gotten a lot of attention. She offers TikTok, YouTube and Instagram posts and links via Twitter. These are on the Daf Yomi, the 7.5-year cycle where one studies a page of Talmud a day. Anzovin’s amazing effort offers a brief summary and analysis of some of the big rabbinic issues. It’s also a breath of fresh air in a field historically dominated by men. Anzovin is a writer and visual artist. She describes her videos as “Daf Yomi reaction videos.” These takes often include slang, curse words, and perhaps difficult interpretations for the usual Jewish text study audience.

Some Orthodox men have voiced criticism to this approach to Talmud study. I would argue that this is a defensive, unhelpful reaction. More Talmud study is good. Talmud study of any kind, is, quite simply – more. It brings more attention to Jewish text and ideas, which is a good thing both for Judaism and for intellectual analysis. Sometimes, the reaction stems from being forced to admit that there are other perspectives and ways of reading religious text. Anzovin centres women’s voices, issues and opinions, critical thinking, liberal and modern views of very old texts. Social media offers her a perfect platform and her work has taken off. It’s long past due. I’m thrilled to see her show up in my feed.

Rabbi Sandra Lawson has been one to follow for awhile. She’s a leader – an activist, a musician and a teacher. Her social media presence allows me to learn a lot. I’ve learned Torah, said Kaddish, and more. Through her anecdotes, she’s encouraged hard examination of ways in which racism is a problem in Jewish life. She’s taken on a lot of firsts in both her former role as the associate chaplain for Jewish life at Elon University and is now the first director of racial diversity, equity and inclusion at Reconstructing Judaism. She was the first African American and first openly gay African American accepted by the Reconstructionist Rabbinical College. Her open, strong online presence embodies many things Judaism needs to see: her identity as a veteran, vegan, personal trainer, musician and wise educator pushes the boundaries of what some people think Jews or rabbis look like. For younger Jews on the web, seeing her laughing with her wife Susan, featuring her little dogs as she makes music – these are models of joyful, modern Jewish life that we need now more than ever.

What does informal Jewish education look like on Instagram? Well, many people source Jewish news specifically from A Wider Frame (@awiderframe).

Debbie, the jewelry designer behind @rootsmetals, posts deep dives into very specific historic, geographic and cultural Jewish topics. It comes complete with bibliographies. Prepare for her snarky responses to trolls (ever present online) who try to threaten her well-being.

Ashager Araro, @blackjewishmagic, is a liberal, feminist, Black Israeli. She does incredible work as an educator in person in Israel. She’s also on Instagram and Twitter, and travels to speak at Hillels and Jewish student centres in the United States. Her focus on Ethiopian Israeli history and modern Jewish life is illuminating, particularly for those who view race only through a parochial North American lens.

Some social media education targets a specific group. For example, Shoshanna Keats-Jaskoll speaks out for others who aren’t able to in the Orthodox world. She tackles the issue of agunot. Agunot are women who cannot obtain a Jewish divorce from their husbands and are unable to remarry according to Jewish law. Keats-Jaskoll also works to provide modest images of women through an internationally sourced photo bank. This works to combat the erasure of women’s faces and bodies and imagery in Orthodox photos, publications and Israeli billboards. Chochmat-Nashim (Women’s Wisdom), her organization, advocates for Orthodox women, including both modern Orthodox and Haredi groups in Israel and the diaspora.

This is just a taste of what’s out there. It’s a start to diversifying your feed. You may have noticed that I started by writing about leaders I admire and, guess what? They’re all women. It’s not that I don’t admire some male leaders. There are plenty of them and some of them are fine human beings – but too many “leader lists” leave women out entirely. March 8 is International Women’s Day. It’s one thing to say we advocate for equality, and to celebrate women’s achievements on a specific day. It’s another to raise up, embrace and educate on a daily basis.

Our tradition offers us moments to celebrate women’s roles, such as the recitation of Woman of Valour (Eishet Chayil) in some homes on Shabbat. However, that’s not a standard practice in every household. Plus, it’s only one moment of one day of a week, when Jewish women are contributing 24/7.

Many of our paid leaders, rabbis and cantors, and even volunteers, such as synagogue board members, are men. It’s been “traditional” to embrace a male leadership model in some communities. However, in an era when more of our lives are both online and more egalitarian, it’s OK to stop the doom scrolling and open up one’s mind – and feed – to some new leaders. In this case, they also just happen to identify as Jewish women.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Leading amid change

Michelle Ray’s latest book is Leading in Real Time: How to Drive Success in a Radically Changing World. (photo from espeakers.com)

Michelle Ray was recently inducted into the Canadian Speaking Hall of Fame, which is bestowed, in part, for excellence in “educating others to excel.” Of course, it is awarded to exemplary speakers, but Ray also educates using the written word. Her articles have appeared in various publications and she is now the author of two books: Lead Yourself First! Indispensable Lessons in Business and in Life, which was released in 2014, and Leading in Real Time: How to Drive Success in a Radically Changing World, which just came out in the fall of 2021.

Originally from Australia, Ray started her career in media and advertising while living there. She established her own business – as a professional speaker, leadership educator and consultant – in 1995, after she settled in Vancouver. In the conclusion of her new book, she shares what she learned from her parents, who were Holocaust survivors and faced several other challenges in their lives. Though they passed away many years ago, Ray writes, “the enormity of their respective losses is still with me…. They were truly my greatest mentors, and I believe there will never be another generation like theirs. As leaders, we have much to learn, appreciate and apply from their timeless legacy.”

The three lessons Ray highlights in this chapter are to be prepared for unanticipated events, to be optimistic and resilient in the face of difficulties, and to control what you can: “The now is all we know. It’s what we have. It’s the sum total of present moments and what we choose to do with them that prepares us for the unknown.”

Ray started writing Real Time in 2018, taking notes while traveling for speaking engagements and doing other work. Her schedule got so busy that the book project was set aside until January 2020. “Several months into the process,” she writes, as the pandemic hit, “it occurred to me that my teachings about leaders remaining relevant, flexible and open to new ideas applied to me. Realizing that the world had forever changed, I found myself questioning not only what lay ahead, but my own identity as a leadership expert and whether or not I had the energy to persevere in the face of so much uncertainty. I developed a deeper affinity with the challenges and struggles my clients faced, wanting to explore them further. I became more intrigued by their passion, ongoing success and commitment to the well-being of their workforce during a very difficult period.”

There are eight traits of a “real-time leader,” according to Ray. A real-time leader is transformative, emotionally intelligent, open-minded, humble, exceptional at listening, optimistic, consistent and trustworthy, and authentic. She explains each of these characteristics in more depth and examines the ways in which the workplace, workers and the economy have changed, and continue to change. She offers takeaways at the end of every chapter, as well as some homework, or what she calls real-time action steps. She suggests ways in which leaders having trouble with any aspect of leadership can improve, including hiring a coach or working with a mentor.

It’s not just a matter of personal growth. “There is a high cost to poor leadership choices,” she writes. “Especially when rolling the dice on leaders who are unprepared or who are incapable of immediately assessing real-time situations, including ongoing volatility, pressure from key stakeholders, and shifts in employee expectations.”

And yet, according to Gallup research cited by Ray, “companies in an array of industries put the wrong leaders into the wrong job over 80% of the time” and “65% of managers are not engaged or are actively disengaged. That’s not the workforce,” she writes. “That’s the leadership.”

It might sound obvious that disengagement compromises employee retention but Ray notes how often leaders do not move with the times, and hold on to outdated approaches. She recommends change management education so that leaders can model behaviour for their team regarding adapting to such things as technological innovation, as well as social advances, like women’s equality. Accountability is key and Ray offers readers of her book many ways “to recognize when they have a me problem rather than a we problem.” For example, do you step in to help when needed, are you respectful of others, do you keep your promises?

In the chapter on the human factors at play in running a business, Ray notes that “intelligence and self-awareness are traits that do not always come hand in hand.” But being self-aware and capable of learning – from experiences and from other people, including those working for you – is vital for someone wanting to be a capable leader.

For more on Ray, her books and learning programs, visit michelleray.com.

“Rainbow Maccabees” talk

Participants in the Jan. 19 event Rainbow Maccabees: The LGBTQ+ Jews Leading the Fight Against Jew-Hate, included, clockwise from top left, Blake Flayton, moderator David Sachs, Eve Barlow and Ben M. Freeman. (screenshot)

Blake Flayton arrived at George Washington University, in Washington, D.C., four years ago, from a progressive home where ideas were fodder for passionate debate and disagreement. He anticipated vibrant engagement and free- flowing discussion on campus. Instead, he came head-on with a progressive culture that viewed free thinking as apostasy.

It took Flayton some time to assimilate the cognitive dissonance he experienced when he realized his political cohort had an ideology that rejected dissent – and an almost universal antipathy to Israel.

“I believed them, because how could I not?” he recalled. “I figured to myself, if I agree with these people on A through Y, I must also agree with them on Z. They plant these pervasive lies into the heads of young Jews that your community lied to you, your community betrayed you, your community brainwashed you into believing something horrible and we are here to save you from it. Sounds awfully like Christianity, right? We are here to redeem you from that so that we can all walk into a more blessed future. It has such ancient themes.”

Flayton was one of three young Jews, all members of the LGBTQ+ community, who participated virtually in a Canada-wide panel discussion on Jan. 19 called Rainbow Maccabees: The LGBTQ+ Jews Leading the Fight Against Jew-Hate. They speculated on why an apparently disproportionate number of the rising young stars in the pro-Israel movement come from the queer community.

Flayton, co-founder of the New Zionist Congress and recently appointed director of new media for the Jewish Journal, was joined by Eve Barlow, a Scottish-born, Los Angeles-based music journalist, and Ben M. Freeman, an educator and the author of Jewish Pride, who is also Scottish and is now based in Hong Kong. They met in conversation with Ottawa-area writer David Sachs, in an event funded by Congregation Beth Shalom of Ottawa Legacy Fund and a Jewish Federation of Ottawa micro-grant. It was supported by 11 national, regional and local Jewish organizations across Canada.

Left-leaning social and political spaces are where gays and lesbians first found widespread social acceptance. For queer Jews, this longtime safe harbour has become less welcoming – and this might account for why a seemingly disproportionate number of the new, young activists standing up to anti-Jewish hatred come from the LGBTQ+ community, Flayton speculates.

“I think it might be because we are naturally more likely to be exposed to progressive spaces and, therefore, we are more likely to find fault and to see the flaws of said progressive spaces,” he explained.

Freeman said being an openly gay man may give him an advantage in standing up to Jew-hate. LGBTQ+ people have been forced to advocate for themselves, he said, while the prevailing tendency, in some Jewish circles, is to keep one’s head down and not make trouble.

The hypocrisy progressive activists often display in their treatment of Jewish people versus LGBTQ+ or other minority communities is something Freeman has faced.

“When I tell people that I’m gay, the first thing they say to me is, what are your pronouns? Are you gay, are you queer, are you LGBTQ+? They want me to define my own identity,” he said. “But when I tell people that, as a Jew, I don’t identify as white, although I understand that I benefit from the advantage of being perceived as white, I am immediately told, no that’s incorrect. That hypocrisy you just can’t ignore.”

Barlow became politically engaged based on her own experiences in progressive British spaces – particularly seeing non-Jewish friends enthusiastically embrace the antisemitic Labour Party leader Jeremy Corbyn.

“I saw the hypocrisy with people who claim to be about morally righteous causes and liberalism and who have this screaming a blind spot when it comes to anti-Jewish bias,” Barlow said.

As Jews and as queer individuals, Barlow and her co-panelists embody characteristics that are not always welcome in today’s progressive environment, she said.

“Intellectualism and individual thought is discouraged,” said Barlow. “We are doing what so many people in social justice spaces have been actively discouraged from doing, which is having our own ideas about what we think is right and wrong.”

Barlow stressed that she has had to pick her battles, in part because she realizes that tormenting Jews online, rather than good-faith debate or actual persuasion, is the goal for many.

“The more that you are on the other side of antisemitism, the more you understand the love that people who hate Jews have for picking on the Jew and tripping the Jew up and making the Jew feel small and bad,” she said. “It’s this pleasure that they get out of their antisemitic rhetoric.”

In the antisemitic mind, “the Jew” takes the shape of whatever the perpetrator fears most, said Freeman.

“It’s not about us as Jews, it’s about the ideas of Jews,” he said. “If you are a society which is positioning itself as capitalist, the Jew can represent communism. If you are a society that is communist, you can frame the Jew as the capitalist. If you’re a society which views white people as the apex predators, then Jews are white. If you’re a society that views non-white people as conspiring to bring down Western society, white society, then the Jew is not white.… All these different forms share a common core. They are saying basically the same things about us, expressed in a slightly different language.”

As a people who have maintained a particular identity across millennia and continents, Jews exemplify a stubbornness that resists assimilation, which can enflame some people. Similarly, because Jewish security and social flourishing has been most assured in liberal, democratic societies, Jews have a vested interest in perpetuating stable societies, so are often targeted by those who seek to subvert them.

“There is a very strong association between antisemitism and illiberal ideologies, ideologies that hold contempt and disdain for institutions of liberal democracy and that hold contempt for the ideas that come from liberal democracy, like meritocracy, like freedom of speech, like academic freedom, like gender equality, etc., etc.,” said Flayton. “Jews have often been portrayed, or at least been treated, as a proxy for these institutions.… Today, there is illiberalism bursting out of every corner, from the farthest you can go left on the spectrum to the farthest you can go right and everywhere in between. There is a rise in populism, there is a rise in anti-intellectualism, there is a rise in anti-establishmentism and it’s been replaced with conspiracy thinking and grievance politics.”

Throughout Jewish history, Flayton continued, there have been repeated attempts by various ideologies to convince Jews that they will be better off if they abandon their uniqueness and assimilate into the new orthodoxy – or, conversely, that the Jews’ refusal to do so is the primary inhibitor of progress or the impediment to utopia.

“Of course, that’s never the case,” he said, citing instances from the Hellenizing ancient Greeks in the Hanukkah story, to the Christians who are convinced that Jews are holding humanity back from salvation by refusing to accept Jesus, to the Soviets, who camouflaged antisemitism in the guise of anti-Zionism.

Today, said Flayton, this takes the form of Jews being told that, if they only reject Israel or check their Zionism at the door, they will “be granted a seat at this table of diversity, equity and inclusion and that everything will be grand and the Jews will be protected, if only they give up their birthright to the land of Israel.”

He concluded: “It never works and, in fact, the Jews who were so vehement are not spared from antisemitism at all, because once the ideology has succeeded there is no longer any use for them.”

The event opened with greetings from Idan Roll, Israel’s deputy foreign minister, who is himself a young, gay Jew.

Seek humility, wisdom

It has been a particularly reflective and momentous week. The U.S. elected Joe Biden as its 46th president and Kamala Harris as vice-president, the first Black woman and first woman of Asian and Indian descent elected to that high office. Around the world, there were nearly audible sighs of relief and cries of jubilation as the count trickled in and it became clear that president-elect Biden had cleared the 270 Electoral College threshold, even as the counting of ballots continues and results are not certified until early in December. More solemnly, this week was the commemoration of the 82nd anniversary of Kristallnacht and of Remembrance Day. And, right at the dawn of this emotional week, we learned of the passing of Rabbi Lord Jonathan Sacks. Britain’s former chief rabbi, Sacks died of cancer on Shabbat at age 72.

Formally called chief rabbi of the United Hebrew Congregations of the Commonwealth, Sacks held the role from 1991 to 2013, during which time his scholarship in philosophy helped him elucidate Jewish theology to general audiences as a regular guest on BBC Radio. He was admired and his death lamented by leading figures in British society, not least the heir apparent to the throne, Prince Charles. He was good friends with now-retired Anglican bishop George Carey, who was the head of the Church of England, strengthening interfaith relations.

Sacks’s time in leadership was not without controversy. He has been viewed by some as too accommodating of orthodoxy and not adequately inclusive of progressive or liberal strains of Judaism. Sacks skipped the 1996 funeral of Rabbi Hugo Gryn, the leading figure in Reform Judaism, drawing rebukes from liberals. In contrast, a book Sacks authored, The Dignity of Difference, implied that all religions and streams therein are equally valid, a thesis that was deemed too ecumenical by some British Orthodox Jews. One rabbi accused him of “heresy.”

In other words, Sacks leaves behind a mixed legacy, though few among us in this generation have left such a lasting mark on contemporary Judaism. The sort of centralized religious leadership that British Jewry and others in Europe have is unfamiliar to North American Jews. But anyone in a position of responsibility in the Jewish community knows the perils of presuming to speak on behalf of all – or most – Jews. Anyone in a job like Sacks’s would draw admirers and detractors. Chief rabbi is, of course, not a political role, but it must be a profoundly political one nonetheless, to elicit an accusation of heresy.

The concept of heresy seems to have seeped from the theological into the political realm in recent years. Fanaticism and extreme loyalty have always played a part in politics. But, in the highly polarized situation we see in the United States and many other places, differences of opinion are magnified into civilizational, even existential, divisions. This certainly seemed to be the case in the U.S. elections. Not everyone likes the incumbent President Donald Trump but, to paraphrase a beer commercial, those who like him like him a lot. While Biden won the support of a vast majority of Jews, surveys suggest that somewhere between 20% and 30% of American Jews voted for Trump’s reelection, a higher vote for a Republican than in many of the last presidential elections. The vehemence of opinion on both sides – some decry Trump as antisemitic while others claim he is the most pro-Israel president ever – would be confusing to the proverbial Martian.

We are assimilating this news in a week where we reflect on the destruction of European Jewry in the Holocaust, the world wars, the bloody history of the 20th century and all the conflict and misery and bloodshed it wrought. The 21st century seems similarly full of divisions and conflicts. Political polarization in democratic countries, as well as growing authoritarian tendencies in several democracies, call for a response.

Biden ran as a unifying figure bent on restoring a sense of moderation and respect to public discourse. Whether one individual can alter the trajectory of a divided society will be seen as the president-elect navigates a narrowly divided House and Senate to shepherd his legislative vision into reality. The unexpected tightness of Republican-Democratic splits in both chambers may exacerbate his challenge. A small tail of far-left Democrats and of far-right Republicans could wag the dog that is their respective party. On the other hand, this challenge could present an opportunity, if there are those willing to fight for what is right and to compromise across the aisle when appropriate and necessary. Such a shift from the failure of bipartisanship in recent years would be monumental indeed. But it could effectively reduce the influence of extremes.

Perhaps what these disparate events illustrate is that conflict – from the cataclysmic to the mild awkwardness of politics at the Shabbat table – is innate to humans. But so is confronting conflict and difference intellectually and with open hearts. Seeking moderation and compromise has lost currency in the age of social media and 24/7 cable news. Nuance is blurred and enlightenment darkened by ideological certainty.

We should seek understanding wherever we might find it and avoid elevating mere mortals to unattainable standards or demonizing them beyond all reasonable recognition. In our spiritual and political realms, in our daily work and home life, we can all commit to some additional humility, to deeper listening and to finding wisdom wherever it might be, even in unexpected places.

Conference invigorates

In New York for the 2018 International Conference of Chabad-Lubavitch Women Emissaries. (photo from Lubavitch BC)

Last month, nine shluchos (female emissaries) of Chabad-Lubavitch in British Columbia – Henia Wineberg, Rivki Yeshayahu, Chanie Kaplan, Shainy Wineberg, Fraidy Hecht, Chanie Baitelman, Blumie Shemtov, Chaya Rosenfeld and Malky Bitton – joined more than 3,000 women leaders from all 50 U.S. states and 100 countries at the International Conference of Chabad-Lubavitch Women Emissaries (Kinus Hashluchos) in Brooklyn, N.Y.

The annual event is aimed at reviving Jewish awareness and practice around the world. At this year’s gathering, thousands of women – hailing from as far away as Laos and Angola, Ghana and Uzbekistan – came together for five days of brainstorming about the future of world Jewry and their roles as representatives of the Chabad-Lubavitch movement.

The leaders, who embrace multiple roles and responsibilities, explored numerous issues and learned from professionals and colleagues with years of experience. The topics covered ran the gamut: understanding troubled relationships; adult education and inclusion; responding to tragedy; fundraising; the opioid epidemic; and mental health. There was also a conference within the conference for Hebrew school and preschool directors, as well as one for those who serve students on college campuses. The meeting included a parallel track for lay leaders.

“The Kinus is my yearly dose of inspiration,” said one of the shluchos. “It gives me strength and motivation for the whole year, to continue bringing light to everyone around me.”

Additional highlights of the five-day conference were a visit to the gravesite of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, in the New York City borough of Queens; the “class picture,” where they posed for a group photo; as well as the gala banquet, where they were joined by admirers, supporters and influential women leaders for a sit-down dinner.

The conference is a tribute to the legacy of Rebbetzin Chaya Mushka Schneerson, the esteemed wife of the Rebbe, and is timed to the anniversary of her passing. Rebbetzin Schneerson’s deep care for and insight into their work remains a source of inspiration to the Chabad women emissaries.

The conference also serves another vital purpose: it represents an opportunity to connect with colleagues and recharge their personal energy. This gives the participants, especially those going back to isolated outposts, an exhilarating send-off, coupled with the sense that they are not alone.

Some things better in person

Union for Reform Judaism will be closing down their summer camp for teen leadership development: Kutz Camp, in Warwick, N.Y. (photo from onehappycampernj.org)

It’s that time of year again – when it’s too cold in Winnipeg sometimes to go to synagogue. For many folks, this never happens! For others, they never intended to go in the first place. Others would like to attend, but aren’t well enough to leave home when it’s frigid.

Once, my twins, age 2, wanted to go to a Shabbat family service when the temperature was ridiculously cold. With wind chill, it was below -40. We bundled them up, got outside (we don’t have a garage), seat belted them in and, though the cars were plugged in, car #1 wouldn’t start.

Our hands were stiff with cold as we took off our mitts, got the twins out of their car seats and into the other car, and then? Car #2 wouldn’t start either. Dang.

We grabbed the kids, rushed back indoors, and they screamed. No services. What would we do? We streamed a service from my parents’ Virginia congregation online. The screaming stopped. The kids were transfixed.

Sometimes, streaming services at home is the only answer. However, it’s not the same as being there. No one knows whether you stand up and sit down. And if you sing along? You’re all alone doing it. If the streaming has a hiccup, well, I’ve been known to give up. (I’d only “give up” in person if my kids disrupted things.)

So, it’s fair to say that technology offers amazing benefits, but it’s not being there in the flesh. There are rabbinic discussions on why streaming doesn’t fulfil certain mitzvot and, of course, it certainly doesn’t abide by the traditional things you can “do” on Shabbat.

Why bring this up? I recently learned that the Union for Reform Judaism will be closing down their summer camp for teen leadership development: Kutz Camp, in Warwick, N.Y. In the press release announcing its reluctant close, the Reform movement noted that, in its 54 years, the camp has been a living laboratory. Some of the best and most innovative Reform Jewish experiences happen there. However, today’s teens seek experiences closer to home, and at different times during the year.

As a camper for two years and a staff member for one, Kutz offered me the opportunity both to learn a marketable skill and to wrestle deeply with Jewish music, texts and tradition. The marketable skill, song leading, allowed me to earn money teaching music at summer camps, at religious schools and in adult education classes for years. It helped cover expenses during my undergraduate and graduate degrees. It offered me a great deal of joy and spiritual meaning. I helped create kid communities who sang their way right through services together.

I also joined a program called Torah Corps, which allowed me to study and learn Torah and commentary every camp day with other similarly motivated teenagers. It was a meaningful endeavour, and it gave me an opportunity to feel less alone about my passion for both Jewish text and prayer.

The people who attended Kutz Camp over the years went on to be real leaders, not just in their congregations, but also in the larger Jewish community and beyond. Every so often, I hear a name pop up and I remember someone from summer camp. These are people who make change in the world far beyond a single summer experience. For instance, Debbie Friedman (z”l), the famous song leader and Jewish musician, got her start at Kutz Camp.

Dr. Andy Rehfeld, the newly appointed president for the Reform movement’s seminary and graduate school, HUC-JIR, was an admired mentor and song leader of mine at Kutz Camp. For years, I toted around cassette tapes that recorded the entire NFTY Chordster, an encyclopedic “real book” for Reform Jewish song leaders. I used a Walkman, boom box and car stereo. I learned every single melody that Andy sang into that recording.

When I Googled Andy’s name, three or four other names from camp popped up – all are now rabbis, cantors, educators or other leaders. Kutz Camp was an incubator. It attracted teenagers from all over the United States, Canada, England, Israel and elsewhere. Through Kutz Camp, I had contacts all over the continent (and beyond) for quite awhile. When I went far away from home to attend Cornell University in upstate New York, I wasn’t alone! I went with several dear friends from camp.

I’m sad that Kutz Camp will close. It’s sited in a beautiful place, though the buildings were falling down even when I was there, around 30 years ago. However, just as online streaming has changed our options when it comes to attending services or Jewish learning online, it has also taken away the need for some families to send their kids away to camp.

But those face-to-face leadership incubators – Jewish summer camps – are priceless. I met people from all over the world at Kutz, just as I knew teenagers who did the same at USY, Habonim Dror and other camps.

We give up some things when we stay home. Maybe it’s the casual exchanges at shul that we miss. Or that we can’t hear everyone singing harmonies around us in the Kutz Camp congregation. Or perhaps it’s missing a lifelong friendship or even a spouse you might have met at camp. Sometimes, it’s just better to be there in person. (Assuming your car will start!)

Joanne Seiff has written for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. See more about her at joanneseiff.blogspot.com.

Leadership tips from Moses

Much has been written about Moses as a leader – a Google search for “Moses leader” yields more than 16 million results. However, in Religion and Contemporary Management: Moses as a Model for Effective Leadership, local community member Dr. Arthur Wolak not only explores what contemporary leaders (at least in title if not in fact) could learn from the man who led the Israelites out of slavery, but also examines how Moses’ traits and actions fit into different theories of leadership. Readers will learn as much about leadership in general as they will about Moses and, of course, will take away some pointers on how to improve their skills in this area.

It may or may not come as a surprise, but being a good leader is an awfully hard task, requiring a wide-ranging multitude of abilities. Add to that the importance of a person’s character, and it seems nigh impossible. There are no guarantees. Even if you master the top attributes of a good leader, you may not become one. Sure, you might be innovative, original, empathetic, humble, tenacious, attentive, ethical, patient and have a clear vision – that doesn’t mean people will necessarily follow you.

But there is hope to be found in reluctant, flawed Moses, even if he didn’t really exist. Whether or not one believes there was ever such a person in the world, Wolak notes, “there is still no denying Moses’ influence on Jewish identity, group leadership and Western civilization as a whole.” In addition to being the greatest prophet in Jewish tradition, Moses is a respected figure in Christianity and Islam, Wolak points out.

In the first few chapters of Religion and Contemporary Management, Wolak discusses the different types of leadership, how leadership and management differ, and the benefits and drawbacks of charisma. The next chapters focus on Moses and the ways in which he displayed empathy, possessed humility and was a visionary leader. He also knew his limitations and how to delegate. For example, explains Wolak, when Moses first objects to God choosing him to lead the Israelites, Moses says it’s because he is “slow of speech,” but God brings him round, assuring him that his brother, Aaron, speaks well and can be Moses’ spokesman.

Wolak puts some fun – and educational – twists on things, such as proposing that the Ten Commandments were God’s mission statement to the Jewish people and that Moses “assumed the role of biblical CEO, of sorts, because he became a leader entrusted with transforming God’s mission statement into a viable entity….” Wolak is also very clear that, despite his use of Moses as the model leader and the patriarchal aspects of the Torah and Judaism (and all religion, pretty much), excelling at leadership “is not gender based but built on good character and leadership abilities,” and that “there have been effective female leaders since biblical times.” He gives several examples of such women from the Tanakh and the modern era.

Another part of Wolak’s book that will particularly interest today’s readers is a nine-page section called “Modesty and Holiness,” which mainly contrasts real estate developer rivals Paul Reichmann and Donald Trump, who was not yet president when Wolak was writing his book.

While academic in style, Religion and Contemporary Management is accessible to lay readers. It is well researched and the analysis is well supported with evidence from religious texts, academics, theoreticians and a range of other voices, from Maimonides to Sigmund Freud and Winston Churchill. Published by Anthem Press (2016), the hardcover has an academic text price, at more than $100, but the Kindle version is only $30.50.

As Wolak concludes, “anyone who wishes to learn how to lead, and to learn what characteristics are beneficial for effective leadership, would do well to study the example of Moses.” Then all you need to find is the energy and wherewithal.

On becoming a great leader

Sydney Finkelstein’s most recent book is Superbosses. (photo from Penguin/Random House Canada)

While the target audience for Sydney Finkelstein’s newest book, Superbosses: How Exceptional Bosses Master the Flow of Talent, is businesspeople, it is clear that his ideas carry well into many aspects of life, not just work, and not just business.

Finkelstein, who is a professor at the Tuck School of Business at Dartmouth College in Hanover, N.H., is originally from Montreal. He has authored 21 books and more than 80 academic articles.

“Pretty early on, I was interested in why people did what they did and in people who seem to have a lot of power and influence in society,” said Finkelstein. “I was actually very interested, and still am, in not just business leaders, but political leaders.”

Ten years ago, Finkelstein struck a note with his book Why Smart Executives Fail, and he was invited to give keynote speeches and to consult for several companies.

“Everybody pretty much had the same question, which was how to avoid getting into my sequel,” he said. “In the book, I talked about a lot of things you could do to avoid falling into the trap that led to failure but, over time, I came to realize that there was something else more important – the ability to generate and regenerate talent on a continuous basis. That’s the only way to survive and thrive in the long-term.”

After coming to this realization, Finkelstein set out to learn who possessed this ability. This is what led him to learn of those he came to call “superbosses.”

The Jewish Independent spoke with Finkelstein around the time of his March 8 talk and book signing at Concordia University in Montreal.

“The big difference was the ‘why smart executives fail’ leaders look at people around them – other managers and team members – as people to be used and exploited for their own purposes…. They didn’t really appreciate the fact that the people around them – team members – are actually probably the most important part of what you are doing, because they help you get better.”

Superbosses, on the other hand, wholly prioritized the idea of having great teams and great organizations of great people, understanding that this is the best way to succeed, he said. “The WSEF leaders didn’t understand that. So, that’s a gigantic difference in mindset – thinking about other people and what role they can play.

“Then, when you look at the details of how they run their businesses, there are many, many differences – from how they identify talent, to how they motivate people, how they develop teams, the role of vision and [of] inspiration.”

While most leaders, good or bad, carry with them a certain amount of ego due to their previous endeavors’ successes, Finkelstein said superbosses find ways to put that ego aside.

“This may be the best first thing for people to work on – having a degree of humility about yourself, your own accomplishments and your own personality even,” he said. “Humility doesn’t mean you’re afraid to take on challenges. It means you understand that there are other people who play a role and that you can’t let your ego run away with things.

“By the same token, listening is one of the most important managerial skills I’ve ever seen – the ability to really listen, to understand, not to critique. A lot of people are listening to find a flaw in their argument or to justify a point of view they already have. I’m talking about listening that’s designed to learn something. That’s a tremendous skill and mindset.”

Another important skill Finkelstein advised honing is open-mindedness, ranked highly with its close cousin, curiosity. These are attributes he regularly discusses with boards of directors and management teams.

“You need to have that curiosity about life, about what you’re doing,” he said. “When you have curiosity, you’re asking why a lot. Kids do that, but when we’re older, we don’t do that so much. You learn so much more by doing that.”

Courage is on the list, too – the kind of courage that challenges convention, and the ability to raise your voice when something is not going the way you think it should. “This doesn’t mean you’re going to win the argument or get your way,” said Finkelstein. “It’s about trying to improve the eventual outcome or situation you’re in.

“Many people often remain silent. They just nod their heads. As a result, they’re not engaged in what’s going on. Later, they spend their time complaining and back-biting, rather than being part of the solution. Sometimes, of course, managers or leaders create an environment where, if you challenge, you get punished, so it can be difficult, but I think courage is a critical factor.”

The next item on the list is accountability – recognizing you need to be responsible for your own actions and behavior, as well as instilling a sense of accountability in others.

“I think, by the way, that most people prefer not to be held personally accountable,” said Finkelstein. “I don’t think people should assume people would automatically be accountable. I think people enjoy it when it happens, but they don’t automatically do it. This is particularly relevant in volunteer organizations.

“Being a teacher, a nurturer of talent, is something anyone can do, no matter what their job is,” he continued. “You don’t have to be a famous CEO. You can be an average person doing whatever you’re doing. But, if you spend some time and energy acting to help others get better, often through teaching, sharing and listening … I think that’s a giant differentiator and extremely meaningful in people’s lives. If you have an impact in helping other people, it makes you feel good, too.

“Younger people, earlier in their career, who are ambitious, have high expectations, want to accomplish great things. How do you find people to work with, to work for? I talk a little about that in the book, but I also think that trying to work for someone who is more like a superboss, rather than less like one, is a great way to learn, develop and accelerate your career.”

As the book’s subtitle suggests, Finkelstein sees managing the flow of talent as one of the most important things for superbosses to do, and he segments this aspect into three categories.

“One is finding good people,” he said. “Everyone needs to hire when you’re growing, you need to hire and find people…. That’s the first stage in this flow of talent.

“The second stage, which not everyone engages in, is developing that talent, helping them get better. That’s managing the flow of that talent in a team/organization for a number of years.

“The third stage is managing the flow of talent sometimes even outside your own region, division or role in the company. Very few managers, leaders or bosses think a lot about … how they should manage people out of the organization. I’m talking about good and very good performers.

“The typical assumption among most leaders is to keep those people forever,” he said. “But, those who work for superbosses, people that really enhance their skills or have this vision, they won’t be satisfied with that small piece of pie. They want a bigger role themselves so, in fact, many of them will end up wanting to leave anyways. Managing the flow of talent should also consider this kind of radical or counterintuitive idea – managing people out of the company itself.”

Finkelstein said, “The best people know they will move around, look for those opportunities. If you know that will happen, the questions become how can you take advantage of that, how can you be strategic in that, how can you create a win-win out of that situation?’ That’s what superbosses do. They make a spinout business. One example from the book is the Hospital Corporation of America (HCA). The CEO used to create big opportunities for senior executives who were going to leave anyways. He would create a spinout company in a mental health clinic, surgical centre or what have you. That former team member would be given the opportunity to be CEO of that spinout business but, because you’re doing the spinout, you get to participate in a financial sense.”

To see where you sit on the superbosses scale, Finkelstein invites readers to visit superbosses.com and take a 10-12 question quiz.

“The quiz is because people find it interesting to see how they rank,” he said. “The book can help them get better.”

Rebeca Kuropatwa is a Winnipeg freelance writer.