Our Educational Vision — Gather, Inc.

First of all, why does a Jewish relational organization have an educational vision?

To prioritize people over programs and orient ourselves and one another to real human connection, we need mutually enriching ways to gather, interact, and connect. We believe that Judaism can serve as an exciting, meaningful conduit for individuals to authentically share, bond, and grow together.

Our inspiration for placing Jewish learning experiences at the heart of our model comes from the centuries-old practice of chavruta (chev-ROO-tuh), a learning partnership where individuals form a lasting relationship by sharing, listening, teaching, and challenging one another as they grapple with big life questions—together. The ultimate goal of a chavruta, in addition to dynamic learning and conversation, is a mutually supportive and trusting relationship between people to explore life’s biggest questions. The source that fosters and nurtures this relational spark is Torah, i.e. the Jewish wisdom that was always meant to be explored, created, and applied in relationship.

Jewish tradition says, “If two sit together and are engaged in the study of the Torah, the Divine Presence rests between them” (Pirkei Avot 3:2). And what might this mean as it relates to our work? As the early 20th-century Austrian Jewish philosopher Martin Buber wrote, “When two people relate to each other authentically and humanly, God is the electricity that surges between them” (I-Thou).

To see and be seen as we truly are is no small thing; in fact, Judaism teaches us that authentic interpersonal connection is a life-affirming and sacred experience. So do we.

Jewish experiences led by relational leaders are more inclusive, accessible, and fulfilling when rooted in relationship-based engagement. Our educational vision is therefore an essential ingredient in our relational vision.

Our Educational Vision: The RAM Scale

In the world of Jewish engagement, there are often two ways of looking at Judaism:

A predestination model that defines what Judaism is and explains how one should be Jewish.
A learner-driven model that explains how Judaism can add value and meaning to one’s life in whatever way they want.

At Gather, we fall somewhere in the middle. We believe Judaism has to be distinct in order to be valuable, but strive to explore this in the most inclusive, people-centered way possible.

The challenge for organizations centered on Jewish engagement is in creating an educational vision that is both universal and uniquely Jewish. It must strike the balance between “all ways” and “one way.” Current Jewish engagement trends have become so focused on staying relevant and getting young people through their doors, that they have cast off particularist visions and demands for Jewish life and learning. At the same time, we know that many Jews carry the emotional baggage of rejection and exclusion, so the urge to be radically welcoming is both understandable and important.

How do we create Jewish experiences that are welcoming, affirming, exploratory, and deeply Jewish?

To honor the expansiveness and diversity of Jewish life and experiences, we have developed the following three criteria to identify and clarify compelling approaches to Judaism.

We call it the RAM Scale. It’s a paradigm to help explore the questions about what makes Judaism Relevant, Active, and Meaningful to one’s life. We believe that, in order for it to be valuable, one’s connection to Judaism should “pass” this evaluation system.

While these criteria may not resonate for every non-denominational or pluralistic Jewish organization, we believe it is a helpful starting place for most. We hope it sparks an important conversation about the different expressions of Jewish identity worthy of our resources.

By acknowledging Judaism’s value through a multi-dimensional framework, we are inviting ourselves and others to think more critically about the diversity of Jewish expressions in America today.

Using the drop downs below, explore the RAM Scale and consider your own Jewish identity. Let us know what you discover!

Relevant: A Jewish belief, value, practice, or idea must directly relate to a person’s life.
Judaism’s relevance must be cultivated, never assumed.
Jewish identity for many Jews is rooted in understanding and relating to the past: ancient history (the founding of Judaism), modern history (often: the Holocaust), or their immediate family’s story, to name a few examples. While this history provides a strong foundation for a solid identity, It alone cannot fuel the ongoing, lived nature of a personal identity.
Additionally, something that was relevant in the past is not necessarily relevant in the same way today. On a basic level, many Jewish concepts directly applied only when the Temple was standing, or before we had access to modern technology or when Jews lived in highly homogeneous communities—but these are some of the most pronounced ways our society has changed since the time of Judaism’s inception. The challenge of living in an ever-changing world is in constantly cultivating Judaism’s relevance to the present day.
As Rabbi Abraham Joshua Heschel wrote: “We do not adhere to the specific forms of observance because of their antiquity. Antics of the past are hardly more venerable than vagaries of the present. Is the archaic a mark of vital preference? Is unconditional respect for the past the essence of Judaism? Did not Judaism begin when Abraham broke with tradition and rejected the past?” (God in Search of Man, p. 321.)
Maintaining relevance is a challenge that is embedded in the Torah itself, which is called a Torat Chayim—a living Torah. “It is not in the heavens” (Deuteronomy 30:12) is not only descriptive but also prescriptive. The Torah is not intended to be esoteric, foreign, or transcendent; it is meant to be and to remain relevant to the questions and experiences of our lives. Rashi, the 11th-century biblical commentator, makes this point explicitly in his comment on the verse: “On the third month after the Israelites left Egypt—on this day—they came to the Desert of Sinai.” (Exodus 19:1.)” He writes: “It could have said only ‘on that day.’ What is the meaning of ‘on this day’? That the words of the Torah shall be new to you like they were given today.”
How do we make sure Judaism stays fresh and new? We must continually apply new explanations, new interpretations, and new applications, especially by inviting the voices of those who have been excluded or absent from our tradition.
This work requires not just a knowledge of Judaism, but also a knowledge of the constituencies we serve—what they care about, what they need, and what they are able to hear. “The Torah was given in the language of humans.” (Babylonian Talmud, Tractate Berachot 31b.) Judaism must speak to the human experience—both the collective experience of what it means to be living in 21st-century America and also the specific experiences of individuals within that broader context.

Active: One’s Jewish identity must be lived in practice, moving beyond feelings and thoughts.
Judaism must be lived, not only felt or pondered.
Most American Jews (94%) are proud to be Jewish. However, being proud is a feeling that is difficult to put into action. While “Snapple cap facts” about Judaism might make us feel warm and fuzzy on the inside (ex. Did you know that this many Jews have won the Nobel Peace Prize since such and such a date?), these tidbits rarely translate to any consequential difference in an individual’s life.
A compelling Jewish identity must involve actions and practices.You can say you are an environmentalist all you want, for example, but if that rarely translates into living in a way that promotes sustainability, then it’s clearly not a big part of your identity. Feelings around our identities that aren’t acted upon can simply go stale and die out. Judaism may begin with the heart, but it cannot end there. This means taking our Jewish identities as seriously and as personally as we do the other meaningful identities we hold.
Judaism must also move out of our heads. While study and intellectualization are important aspects of Judaism, that endeavor must lead to personal action. As the ancient Israelites famously proclaimed: “We will do, then we will understand” (Exodus 24:7). “It is not in the heavens” can also mean that it is not meant to be abstract or theoretical. “Rather, it is very close to you, in your mouth and in your heart, to do it.” (Deuteronomy 30:14.) Sometimes, we only begin to learn and understand what we get out of being Jewish by doing something Jewish.

Meaningful: There must be a compelling “why” to motivate the “what” of one’s Jewish identity.
A meaningful Judaism is one that positively contributes to one’s life.
One can live a relevant and active Jewish life, yet still not have a compelling reason for doing so. Many Jews who engage in Jewish life often do so because of routine, guilt, or nostalgia. These extrinsic motivations are neither inspiring nor sustainable. People should take the time to discover intrinsic reasons for caring about Judaism — i.e. Judaism should matter to them personally and in the context of their community and the world.
A meaningful Judaism, then, is not focused on its own continuity or definition. It’s not meant to be treated like an antique to be preserved and looked at in a museum. Rather, a meaningful Judaism addresses universal questions and human wants and needs and must move with the people who claim it for themselves. Like salt, Judaism is not intended to be a value in and of itself. Rather, Judaism is meant to enhance and add value to that which contains it.
While the idea of a meaningful Judaism might sound appealing in theory, achieving it is hard work. For Judaism to truly add value, it must stand for more than validation and platitudes. This opens up the danger of being presumptuous by believing that Judaism can add value to one’s life, which requires the assumption that individuals, and maybe even the world, would be worse off without it. Alternatively, it also raises the possibility that Judaism may have nothing to offer certain individuals. However, these are the risks that come with taking the time and energy needed to explore the compelling “why” behind Judaism.