If this crisis has taught us something, I think is has been that Jewish organizations in general are in an urgent need of reinventing themselves. I have already written here about what I perceive to be a disconnect between Jewish institutions and the real Jewish community and its needs. Federations and JCC’s, for instance, seem to be programming activities that obeyed to the needs of the Jews of previous generations, who were not allowed to join gyms and social clubs, for instance. Today, instead of changing or eliminating those outdated activities, they go crazy trying to raise money to keep the machine running. In this new post I would want to reflect on the future denominational placement offices.
For those of you not acquainted with them, I’ll tell you that every Jewish movement –including some trans-denominational clergy associations– have placement offices of their own so that they can connect their rabbis or cantors seeking a job with the congregations that belong to that movement or with those shuls that –after paying a fee– decide to list with that office. Placement offices have rules for the congregations, particularly regarding the contract details. They also have rules for the clergy: rabbis or cantors that belong to that association are not allowed to contact synagogues directly but through the office; they cannot apply for congregational jobs outside of the office’s list; they can only be officially looking for jobs after telling their current synagogue that they want to leave, etc.
Of course these rules were formulated for a particular “echo-system” where there was a balance between clergy persons looking for jobs and congregations that were hiring. However, new factors have changed this landscape. As the Jewish population is getting older and smaller, fewer synagogues can afford to hire full-time rabbis. Some of these shuls struggle to keep their doors open, and many cannot afford membership in the denomination, so they become non-affiliated. Other shuls are mere lay-led chavurot and will not hire a religious leader. Bigger synagogues that in the past had a rabbi and a cantor now need to reduce staff and they just hire a rabbi. Finally, who needs to pay a fee to placement office when any shul can advertise a rabbinical job online for free or at a very low cost? On the clergy’s side things are changing too: today there are a number of non-denominational rabbinical and cantorial schools whose graduates are not subject to any of these rules and restrictions. In the case of cantors, there is a proliferation of the so-called cantorial soloists: anybody who can play some guitar and lead a service can fill cantorial positions, and they often do it for a lower salary or even as volunteers. The rabbinical and cantorial schools of all movements are graduating more people that needed. Some schools try to derive new graduates to non-congregational positions such as chaplancy, teaching or social activism, even if the salaries in these positions are so low that make very difficult to pay-off the student loans.
Although some placement offices may be aware and concerned for these changing circumstances, many others seem to prefer to dwell in the golden past. Their job –they tell you– is not to recruit new synagogues looking for rabbis and cantors, but to put both parties in touch and to oversee the process. We may be failing to see that in the current market situation, the hiring process often happens out of circuit and with no supervision. And yet, what are placement offices doing to enlarge their listings? In a world where congregations can list whenever they please, with so many independent seminaries and private ordinations, and even with non-denominational label becoming an added value, how are we going to maintain denominational placement offices?
Again, I don’t have an easy solution but I think that if we do not talk about the elephant in the room then the necessary brain-storming to solve the situation just can’t happen. If there will still be denominational placement offices in the future, they will have to learn to reinvent themselves. For one, we may have to acknowledge that monopolistic practices are a thing of the past. On the other hand, offices have to invest on staff that will bring about a more aggressive and effective marketing to increase the number of participating synagogues. One of the keys for “selling their product” would be rethinking what makes the denomination, movement or association unique. What can they offer their “clients” that they will not get elsewhere? Yes, there are many rabbis and cantors, but are they all from accredited schools? All rabbis have some sort of smicha, all cantors know some nusach, but have they received a solid pastoral training? What is the added value of having a Reconstructionist cantor or rabbi? What makes us unique?