In the old European model of community organization, one central or “great” synagogue maintained separate synagogues for separate groups. The Rav, or head rabbi, was the presiding magistrate — both teacher and judge — for the whole area. Often the branch synagogues were organized around guilds, or trades. One sometimes reads about how there was a Woodchoppers’ Schul or a Bakers’ Schul in various European villages and towns. Some people might remember that there was once a Butchers’ Schul not so long ago right here in Winnipeg.

 

This model prevailed for many years in Europe, but it didn’t translate well to North America. For one thing, newly established and rapidly growing Jewish communities were composed of a wide variety of geography and language. Perhaps even more important was the attitude of religious freedom that prevailed in the new world. People felt free to practice or not practice Judaism in the way that they chose. And if they didn’t like one synagogue, they could join or even start another.

 

By the 1920’s and 30’s, North American Jewish communities polarized into Orthodox, Conservative, Reform and Reconstructionist denominations. Within each of these religious movements, the old European model was recreated on a smaller scale. This model was effective in its time. However, in the 1950’s and 60’s, it gave rise to those large, impersonal institutions that Rabbi Zalman Schachter likes to call “jumbo-jet congregations in which you had one rabbi-pilot and one cantor-copilot, and everybody else strapped into their seats and told, ‘If you don’t move very much, and if you don’t walk around, and if you let the stewards and stewardesses serve you very quickly, we’ll have you at your landing spot — which is out of here and down to the social hour — in a very short time.’”

 

This system has certain advantages. But it often fails to create the warmth, the intimacy, the sense of sanctity and commitment that makes Jewish life truly worth living. In a large institution like Shaarey Zedek, and its attendant details of policy, administration and procedures, it’s easy to lose the sense of a higher spiritual purpose to the Jewish enterprise. The modern synagogue is like a vast network of plumbing, designed to bring the waters of spirit to the faucets of thirsty Jewish families. However, when these families finally get around to turning the knob, very little water actually gets through.

 

This is the reason why, in 1968, Rabbis Zalman Schachter, Harold Schulweis and Arthur Green met in Boston to found Havurat Shalom — the first of the Havurot — that became the basis of an intercontinental Havurah movement. As it was originally conceived, a Havurah was a non-hierarchic, democratic, egalitarian “family of friends” who shared the goal of Jewish spiritual growth. The Havurah was designed to solve the problem of jumbo-jet congregations. No one would be passively strapped into his or her seat. Everyone would contribute and have a chance to act as pilot. The goal was to create groups where people could realize their vision for all that Jewish practice can really be — stimulating, involving, inspiring and, above all, meaningful.

 

Here at Shaarey Zedek, several groups are, or are in the process of becoming Havurot: Havurat Or Chadash, Randy Wolfe’s Family Minyan, Katy Green’s Cronies Group, Perry Schulman’s Shabbat Afternoon Torah Study, Dr. Morris Erenberg’s Sunday Morning Minyan, Harriet Lyons’ Tallit Weaving Group and Mildred Devins’ Monday Adult Leisure, to name a few.

 

The difference between a full, or fledgling Havurah isn’t all that great. It’s a matter of the degree of synagogue support. Obviously, some groups will do better with more, and some with less involvement from the side of the synagogue. However, Shaarey Zedek would like to begin to play an active role in sustaining existing Havurot of all kinds, and helping to launch new ones.

 

Any existing Jewish social group can easily become a Havurah. All that’s necessary is a commitment to meet regularly and to engage in some kind of Jewish spiritual activity. Many Havurot will take on a name suggestive of the kind of activity in which they engage. Some examples: Havurat Shirah — possibly dedicated to learning and singing Jewish music; Havurat Talmud Torah — perhaps dedicated to study of the weekly Torah reading or some other Jewish text; Havurat Tikkun Olam — could be dedicated to planning and executing social service projects here and/or abroad. The possibilities are endless.

 

If you think you might be interested in forming a Havurah, please call Robert in the Shaarey Zedek office at 452-3711. If you need ideas or inspiration for sustaining an existing Havurah or for forming a new one, feel free to call me. I’m also more than happy to teach informal groups at your home, if you would like to get a sense of what a Havurah experience might feel like.

 

With all best wishes,
Rabbi Green