Amazingly, the new Jews actually love their Shabbat services

Preliminary findings from the 2007 National Spiritual Communities Study have been released. The study is sponsored by The S3K Synagogue Studies Institute and by Mechon Hadar, and deals with what the authors (Steven M. Cohen, J. Shawn Landres, Elie Kaunfer, and Michelle Shain) depict as "emergent sacred communities." Whatever they are called and whatever they call themselves, the study says, "on one point of terminology they all seem to agree: they tend to avoid the terms "synagogue" and "congregation," thereby signaling their interest in differentiating themselves from previous generations' regnant forms of local Jewish community building."

Here are some nuggets and comments on this study:

1.

More than 80 functioning communities founded since 1997 are now operating in the United States and Canada. The characteristic of participants is not very surprising: Most participants are under the age of 40 and are unmarried. Women outnumber men 2-1 in these congregations. They like worship. They are progressive. And apparently, they like one another, and are closely-nit: More than 95% have been to other members' homes for a Shabbat meal.

2.

One of the most striking findings in this study is the extent to which the new communities represent a post denominational reality.

"As many as 90% of members of standard congregations identify with a conventional denomination (Orthodox, Conservative, Reform, and Reconstructionist). In contrast, only about 60% of emergent participants are so inclined," the study reported. "Most emergent community leaders see formal denominationalism as a barrier to entry and as connoting the types of congregations from which they seek to differentiate themselves." One of these leaders, rabbi Sharon Brous of LA, was a guest here a while ago, and explained her reluctance to be labeled: "While the movements have the power to inspire and direct large swaths of people toward paths of Jewish expression and articulation of Jewish ideology, I am concerned by the privileging of the denominational question over the more critical questions of Jewish purpose and direction, particularly given the reality of our world."

3.

And the loser is? Here even the knowledgeable reader might be surprised:

Nationally, "the largely middle-aged and older congregants in the United States consist of substantial numbers of ex-Orthodox and of newly Reform Jews. From childhood to adulthood, we have witnessed out-migration from Orthodoxy by those raised as non-observant Orthodox (a dying breed today), in an earlier era, along with substantial gains for Reform, and a small number of converts to Judaism (about 7%)."

However, the picture is different for the new, brave, communities: "All denominations, and not just Orthodoxy, lose out to the surging non-denominational option. But contrary to the impression of some that Conservative identity is the major "victim" of this process of rising non-denominationalism, within the emergent population, the decline in fact is most severe in Reform identification. That is, ex-Reform outnumber ex-Orthodox and ex-Conservative."

4.

The study goes further to argue - and this will probably be a subject of some debate - that "These patterns do not suggest merely that many young adults in these communities are unhappy with denominational categories." The abandonment of Reform congregations by these young Jews suggests "a basic incompatibility between Reform identity and emergent participants' Jewish identity." the study says.

"Participants in emergent communities see themselves as highly committed and highly identified". In contrast, "Reform, as the movement with the largest number of least committed Jews - by their own testimony - may find it difficult to meet the needs of those of its young adults who seek to intensify their Jewish identity."

5.

All in all, the study shows that the members of this movement are - well - more committed to Judaism than the general Jewish population. You can see it from the number of people saying that Judaism is very important to them (90% in independent Minyans, 69% for synagogue members). But also from the number of people practicing their Judaism: they attend more services; they attended more day schools and summer camps; they understand Hebrew better.

6.

And how about this ever challenging phenomenon of mixed marriage?

Not a problem in these communities. Only 4% of the (married) members chose a non-Jewish spouse. And it is no wonder: Most of them responded that most of their good friends are Jewish. Many of them will be upset if their children marry out of the tribe (this is mostly true for the category of Independent Minyans, but less so for rabbi-led emerging communities and for "alternative emergent" communities. If you want to know the delicate difference, go read the study).

"With all that said, as much as they are committed to Jewish marriage and friendship, the non-married are not at all totally removed from the prospect of falling in love with non-Jews." They date non-Jews like a majority of synagogue members (58% to 59%) but end up choosing a Jewish other half.

7.

The Israeli view point: These new communities feel less proud of Israel than the general population of synagogue-attending Jewish Americans. They are emotionally attached, but don?t see it as an essential part of being Jewish.

However, the study suggests that this "nuanced approach" reflects a "hopeful exception to the general impression of an Israel-detached younger generation of American Jews." One proof: vast majority of them (65%-85%) plan to visit Israel in the next 3 years, compared to just 34% of general synagogue members.