Slingshot organizations demonstrate that there is no single recipe for success, but there are common ingredients.

By Margalit Rosenthal

This year marks the publication of the eighth edition of Slingshot, a resource guide for Jewish innovation.  While not a scientific study of the field, the guide offers one of the longest lenses on innovation in the contemporary Jewish community, providing insight into where innovation has occurred and also where it is most needed.

Spiritual Jewish life has been in need of an infusion of creativity, charisma, and innovation for decades. Other organizations have stepped up to fill the void in peoples’ lives, offering social justice or art as a new type of “affiliation” for some Jews. But in the last decade, committed leaders, rabbis, and entrepreneurs have devised their own way to bring a communal feeling back to religious and spiritual life. While some more traditional synagogues have found their own solutions, for the most part it is the non-denominational synagogue, the synagogue-without-walls, the synagogue-without-membership, and/or the synagogue-without-clergy that has filled the void.

Over the years, Slingshot has received an increasing number of applications from independent spiritual communities of all styles, each claiming success in engaging Jews of all ages in spiritual activities from prayer services to meditation to mikveh visits.  Throughout this time, two standout projects, IKAR and Mechon Hadar, have seen significant growth and success, championing new models of spiritual communities. In a time of decline in synagogue participation and a rise in less traditional methods of Jewish engagement, how and why are these communities succeeding in attracting active participants, donors, and even dues-paying members?

The Slingshot organizations clearly demonstrate that there is no single recipe for success, though there are common ingredients. IKAR, Kavana Cooperative, Sixth & I, and volunteer-led independent minyanim represent various models of innovation in traditional synagogue life. From a la carte options as a “Hillel for adults” (as one Sixth  & I staff refers to the program), to creating a meaningful brit (a contract detailing the volunteer, learning, and financial commitments of members) with each member like at IKAR, these organizations have found creative solutions to once again make spiritual communities the central community for a group of Jews in their region. High-level, multi-theme engagement opportunities and programs leave you wanting more, instead of just a physical building and clergy time that is viewed as part of a membership benefits-package. These communities pride themselves on listening to what participants want, striving to create relevant content for an existing audience that is reflective of their bottom-up approach, versus the more traditional approach of developing programs and then trying to attract interest.

The Slingshot Lens

Important observations to pull out from the examples we have encountered and from what stakeholders and leaders have to say about their experiences:

  • Contemporary Jews appreciate high-level, high-commitment engagement. One-off social functions don’t provide community, nor do they necessarily serve as a catalyst for meaningful connection to Jewish life.
  • Individuals want to be challenged and involved in a community and its decision-making and planning. Regardless of a formal position as a board or committee member, these new models make people feel that their presence and their voice is crucial to the existence of the community.
  • “Membership” may not be the enormous problem some believe it is. Whether membership is defined by pay-what-you-can, volunteer activities, or showing up, people enjoy being a part of – a member of – a community. And in many instances, the combination of physical, emotional, and financial buy-in is the not-so-secret to success.

Margalit Rosenthal is a Special Contributor to Slingshot. She’s currently completing her MPA/MA at New York University.