The methodology employed in gathering this information is quite simple. I read new material and drew on the literature I have been reading for years to keep current in my profession. I also did extensive Web searches. But most of all, I talked to people. In the Jewish community, finding information is often a case of knowing whom to ask. One person leads to another and then another and then another, until, usually, you end up talking to a relative or the relative of a congregant! One caveat: size matters here. The larger the congregation, the more likely it is to be able to access general resources. This is true because larger congregations have professional staffs who, if not more information aware, are at least paid to find information. Volunteer time is limited, and volunteer access to information often depends on individual motivation and expertise. This question of variable information access goes beyond the effort involved in researching an on-line guide—it runs to congregational structures and personalities.

The filtering and evaluation of the information gathered here has been subjective. My own familiarity is with the Reform Movement specifically and the liberal movements in general. Access to the Orthodox community was not difficult—it was a matter of asking the right people. But this information is harder for me to evaluate because these are not organizations with which I have ongoing working relationships.

An interesting and outstanding question is, Will Jews use information across movements? I was fascinated to learn of the many publishing houses that specialize in material for the Orthodox community, and I know of the intense involvement that community has with Web-based resources. To elucidate this point, one need only enter the keyword daf yomi (Hebrew for “daily page,” referring to the custom/obligation in Orthodox communities for men to study at least one page of Talmud daily) to find 760 links in a basic AOL search. I do not know how many Reform temple board members, for example, would find such information accessible—either linguistically (lots of untranslated Hebrew and Yiddish terms are included) or philosophically. At the other end of the continuum, most Orthodox synagogues would not allow a woman, a gay or lesbian, or someone married to a Christian to be president of the board. Not only are these not impediments in the Reform Movement, but that movement is philosophically committed to the inclusion of just such people. (Conservative congregations, in between these two extremes, would probably allow a woman to be board president.) Such differences may impede use of resources provided by one movement by congregations in another movement.

One other possible impediment worth mentioning is the fact that congregations, especially smaller ones with limited financial resources, are not accustomed to looking in unusual places for help. These are congregations that often thrive on the great creativity born of necessity. Congregations with larger, professional staffs will be more familiar with Alban and other organizations designed to help congregations flourish. Synagogue Transformation and Renewal and Synagogue 2000 come to mind. Part of the job in front of us is finding the right milieu so that all congregations can access the information and help they need. This is not only Alban’s job. Even local Jewish Community Federations and family foundations need to be approached in ways that are new to many congregations. Empowerment and visioning will be issues here.

-- Rabbi Sue Stone