The first half of this week’s parashah, P’kudei, sparkles. There’s blue, purple, crimson, silver, gold, copper, lapis lazuli, linen, stones, and metals, pomegranates and bells, ephods, and breastplates, all in service of divine worship. It’s breathtaking, inspirational, a gorgeous description of the people at their best, joined in service to Adonai. Just as Adonai had commanded Moses, so the Israelites had done all the work. And when Moses saw that they had performed all the tasks—as Adonai had commanded, so they had done—Moses blessed them (Exodus 39:42–43). All those colors and glittering items—it’s a breathtakingly beautiful picture of community building and hope for a new future.  

P’kudei is a parashah about beauty and sparkle, but it is also about change: how to set up a new system, how to plan for the future, how to do it right and well, how to manage change from one reality to the next. Once the items are all in place, as the parashah continues, the work of managing the practices of the Priesthood begins. The Israelite people are in flux, transitioning from one kind of existence to another—there are new rules and processes to learn.  

This dual narrative of change, of great inspiration and hope paving the way for the detailed project management of the priesthood, feels familiar. We became rabbis because we were motivated to serve, because we were inspired by a rabbi who made a difference in our lives, because we want to make a difference. We had a Moses in our lives who galvanized and blessed us. Our motivations are divine; but when the real work begins, it’s often not so pretty anymore. There is great purpose, but often, also great strife. The elevated striving for holiness that once called us is intertwined with the nitty gritty of the everyday, the processes and rituals that make up the quotidian, grounded nature of our work. We sometimes struggle to remember why we do what we do.  

We are living in a time of tremendous change and upheaval, of challenge and loss, but also opportunities for growth and the creation of new models. Of course, many of your communities are healthy and highly functional; but in some places, we are seeing a misalignment of expectations and goals between rabbis and leadership. We are seeing greater conflict between rabbis, and between rabbis and lay people. We are seeing the corporatization of congregations that often creates a situation in which rabbis are treated as commodities, and sometimes even as easily disposable. The result can include burnout, resentment, a questioning of career choices. And none of this is happening in a vacuum. As our colleague Shirley Idelson recently articulated, “Most congregations, and nonprofits in general, just weren’t designed for the volatility, uncertainty, complexity, ambiguity, polarization, and pressures of our world today.”  

I’m pleased to share that we are taking significant steps institutionally to address some of these challenges. I’m not going to promise that it’s all going to get miraculously better or that it will happen quickly. We know that culture change takes time. We are early in the process, so I don’t have a lot of details yet, but I am very grateful and encouraged by the willingness of my partner and friend Rick Jacobs and his team at the URJ to enter into deep, difficult conversations about what we can to do address these challenges systemically. The ACC is also part of this work—and let me take a minute to welcome our partner, Cantor Seth Warner from the ACC, who is here as our guest—thank you for joining us. These challenges affect us all, and we will be more effective working on them together.  

Another new initiative related to these challenges is a recently created working group, chaired by Ron Segal and Elyse Frishman, on retiree/successor relations and congregational transitions. The goal of this group is to help rabbis and congregations with intentional and healthy leadership transitions, so that if and when there are conflicts, they can be productively addressed. This working group is currently in a study phase and will be launching their work in the next year. You will hear more about both of these generative and hopeful initiatives as they move forward. 

I’m going to prod and push a bit today, not because we are not all doing great work already, but because there is more to do, always more to do. And with the bird’s eye view that I have of the rabbinate, I want to urge us all to be aware of our role in this tension between change and statis, so that we can keep growing and evolving. In the midst of external forces that challenge us, we still have a choice about how we respond. 

We rabbis cannot be so naive or hubristic to believe that all of this is on them—the congregations and organizations and lay people we work with or on the other rabbis we work with. I’m not defending bad behavior. The CCAR is committed to working with our Movement partners to enhance our mechanisms for dealing with these challenges. But there are situations in which we also have to take some responsibility—it’s rarely all on them.  

The role of the rabbi is changing, and we need to change with it. In a time of great flux and change, each of us must ask ourselves: “What am I doing to create an adaptive rabbinate? Am I learning to deepen my self-reflection skills? Have I taken a class in management, in supervision?  Am I being savvy, strategic? What tools do I need in order to be so? We each possesses our own individual rabbinic mishkan. It is up to each of us to bring to that personal mishkan the gifts and offerings that help with ongoing building. The CCAR offers classes and trainings to help move us out of statis into growth, and there are other places to turn to as well, such as HUC-JIR’s Z-school. Some of us can learn in person at a local university, while others will find an online course. Maybe a coach is the way to go. Whatever the path, it is incumbent on each of us to keep learning and growing and expanding our rabbinic toolkit.  

Change is needed in other areas of our rabbinic lives. How we speak to each other as colleagues matters. For God’s sake, and I literally mean for God’s sake when I say that here to you, can we not do better with each other? Please do better. Please. We need to model menschlichkeit. We need to show the best of what a rabbi can be. Yes, we are sometimes caught in the crosshairs of projection and transference from those we serve. But that is not a license to model similar bad behavior in our interactions with one another. Think about new rabbis just starting out and what kind of picture they’re getting of rabbinic interaction on our Facebook page. Frankly, the amount of time that Erica spends, that I spend, that our moderators spend, managing bad behavior on Facebook is ridiculous, and when we spend time managing Facebook behavior, it means we’re not spending our time serving and strengthening CCAR rabbis.  

There are other ways we need to keep changing as well. CCAR may have been in the forefront of culture change by passing a resolution in 1990 from the Ad Hoc Committee on Homosexuality and the Rabbinate stating, “The committee urges that all rabbis, regardless of sexual orientation, be accorded the opportunity to fulfill the sacred vocation that they have chosen.” But just because openly gay and lesbian rabbis were allowed to join the CCAR and go through Placement didn’t mean the door was held open with welcome and warmth. A door can be unlocked and still be slammed in someone’s face. We know how difficult it was for gay and lesbian rabbis to find positions, especially in the early years, and to be treated and mentored appropriately, to be trained for success. In 2024, gay and lesbian rabbis are among senior rabbis of major congregations throughout North America, as well as solo pulpits and in every other swath of the rabbinate. But we can’t pat ourselves on the backs for that. Today, we face additional changes in our rabbinic landscape, with the ordination of trans, nonbinary, and gender-fluid rabbis, as well as rabbis who are Jews of Color. And though some are finding positions, some of these new (and not so new) rabbis are not getting hired. It is our job—your job—yes, those of us here, to change the narrative. It is upon us to hire, to mentor, and to supervise with respect and equity. It’s not their problem, it’s our problem. We cannot abandon these rabbis and the Torah they bring to our community.  

While I’m on the subject of ordination, I want to acknowledge the work that HUC-JIR has been doing in creating new ordination certificates and ritual around that. Though I believe that we earn our s’michah every day in the field, regardless of who signed it and regardless of the language used within it, we are also people who appreciate the power of language, symbolism, and ritual. Receiving new ordination and/or a new certificate is profoundly moving to many. I want to thank and credit our colleague, Mary Zamore, who was the first to point out the gender disparity in our certificates, and to insist that something be done about that. Thank you, Mary, and thank you, HUC-JIR, for being responsive.  

The ongoing work of revising our ethics system continues every day. With the conclusion of the work of the Ethics Task Force, led by Nicki Greninger and Amy Schwartzman, we are currently working on a two-year implementation timeline that includes voting later this spring on new changes to the Code, with additional changes to be presented next year. Tom Alpert, as chair of the EPRC, is doing tremendous work on these Code changes along with committee members. Some process changes that did not require a vote are already in place. Having just spent a few days in a retreat with the Ethics Committee, I am so impressed with the seriousness and thoughtfulness that imbues the work of the committee, with huge gratitude to outgoing chair Ana Bonnheim and incoming chair Loren Filson Lapidus. You should also know that, every year, an ever greater percentage of our budget goes into managing an always evolving ethics system, something we should be proud of, even as it presents a serious financial challenge.  

I can’t mention every committee or task force chair, and every committee or task force member, every contributor to a book or solicitor for the annual campaign, everyone who has served on an IGT or TRaC team, for a wonderful reason, which is that roughly 600 members volunteer for the CCAR, in one way or another, each year. Please hear my gratitude and appreciation; each and every one of you makes a difference.  

I must say a word about CCAR President Erica Asch, who is not only an amazingly thoughtful board president, but who has also become a friend and trusted advisor. While we were together in Israel in November, someone called us Harica, and we’re both now very proud to go by that name. I am also indebted to the rest of the board, whose commitment to the well-being of the CCAR and our members, is really incredible. Thank you, thank you.  

We also have an amazing and committed staff at the CCAR, and none of what we do would be possible without them. I am grateful to our Rabbinic Ethics department, David Kasakove and Cara Raich, for their commitment to our mission of continual improvement, compassion for all, and greater efficiency. Thank you to the CCAR Press, which continues to bring us important resources and meaningful content, led by Rafael Chaiken, with Annie Villareal-Belford, Debbie Smilow, Chiara Ricisak, and Raquel Gallie-Fairweather. Thanks to Tamar Anitai, our Director of Strategic Communications, who juggles so many platforms and projects in order to enable us to communicate with you and hear from you. We have a fantastic team in Rabbinic Career Services, with thanks to Leora Kaye and Alan Berlin, assisted by Rodney Dailey, who have transformed our service both to CCAR rabbis and to employers. Thanks to our Development team, led by Rachel Perten, who just joined us in January, and is assisted by Samantha Rutter and Sarah Stern, their hard work helps us offer so much to you. Laurie Pinho, our COO and CFO, is the CCAR magician who holds us all together and somehow makes it all work, and for that I am extremely grateful, with thanks also to Jaqui Dellaria, who assists Laurie. I would not be able to function without Rosemarie Cisluycis who not only is a fantastic assistant, but also makes me laugh when I really need it. And of course, tremendous thanks for Betsy Torop and Julie Vanek for the incredible work they do creating programming all year round and for working with an incredible convention committee to put on this tremendous production for us all. This year, Betsy and Julie turned on a dime and put in untold additional hours, creating programming to respond to October 7 and its wide-ranging impact on each and every CCAR rabbi, while simultaneously still running the existing programming they already had planned. That was and remains truly remarkable. Thanks too to Ariel Dorvil, who works with Betsy and Julie all year long, and is here to assist Laurie behind the scenes this week. I am grateful to my mentor and friend Steve Fox, who is always there when I need him, and not there when I don’t; what more can you want from an emeritus. Everything we do at the CCAR is truly a team effort, and I am very grateful for the privilege of working with this amazing team. When you see any of the CCAR staff over the next days, please thank them. And if you haven’t met a staff member before, please introduce yourself. 

There’s a lot about the work we rabbis do that doesn’t sparkle. Hope can be elusive, and so much of our work is downright hard and even painful. And it has gotten so much harder since October 7. The joy we anticipated in celebrating Simchat Torah, the post-chagim relief and break that we badly needed ripped away. The pain of waking up on October 7 and knowing that nothing would ever be the same, not for our Israeli family, friends, and colleagues, and not for any of us.  

As soon as I could, on October 7, and then into the weeks that followed, including during the November and January trips we took to Israel, I would speak to our Israeli colleagues, trying to provide solace and support. And so many of them asked me, how are you doing? How are our American colleagues managing? At first, I was surprised, because of course we weren’t the ones who had been attacked on October 7. We weren’t the ones sending off our beloveds into harm’s way. We weren’t the ones doing, as one Israeli colleague told, more funerals than she’d ever done in her whole career. But it was a compassionate question that spoke to how we were all in this together, albeit in different ways. And it’s true—those of us serving outside of Israel have been in the trenches dealing with unprecedented levels of antisemitism and hate in the last months. In stark contrast to the beauty of P’kudei, you’ve been dealing with the ugliness of antisemitic graffiti, bomb threats, death threats, the fear of physical violence, protests, hate-filled messaging. Security has been ramped up at your synagogues, on your campuses, at your institutions, and in some cases, at your private homes. We have all lived with the threat of violence in a new way since October 7. The feelings of isolation and abandonment by our former allies has been especially painful. And so many of you, despite all of that, have risen to the challenge of this moment not by responding to hate with more hate, or violence by more violence, but by trying to be your best thoughtful, compassionate, strategic selves, being there for those who need your reassurance, building bridges where possible, and trying to walk a very fine line between your love and concern for Israel and the imperative to continue engaging with diverse local communities. I have great admiration for the ways in which you are navigating this time, and know how hard it is.  

Honestly, and if I may get a bit personal, it’s been an excruciating time for me as well. What I needed to do on October 7 was very clear—to reach out to Efrat Rotem and Ayala Samuels from MARAM, as well as our other Israeli colleagues, and offer support, to provide you with resources, put out a statement in support for Israel and the hostages, arrange opportunities to process, and coordinate with our Reform partners here and in Israel. But every morning since October 8, I’ve woken up thinking: who am I going to disappoint today? We’ve signed on to too many statements, and not enough. We’ve said the wrong thing, or not said enough. We’ve done too much, and too little. We’ve been too far left, and too far right. It’s exhausting.  

We, the Jewish community and even more explicitly, the rabbinic community, are allowing ourselves to be pulled apart by a false binary in which words are stripped of nuanced meaning and have become empty slogans. Even our collectively diverse and cherished identities vis-à-vis Israel have been turned into cudgels on the one hand and epithets on the other. There are so many ways to be Zionist, pro-Israel, and pro-peace, none of which ought to be mutually exclusive. We must not give in to the impulse to behave as if a person whose Zionism does not look like mine, whose support for Israel doesn’t look like mine, whose criticism of Israel doesn’t look like mine, or whose peace advocacy doesn’t look like mine is my adversary. Chevrei, we must not turn each other into enemies when we have a real enemy out there; we must not react to our children as if they are our enemies, when our real enemies are outside knocking at the door. The moment we are living in is not a binary reality. We can and indeed we must disagree. It’s important to listen and learn from each other, even when, or perhaps, especially when, there is so much at stake. Who among us possesses absolute truth? In this time of complexity, we have to develop a tolerance for not having all the answers. We have to be comfortable with being uncomfortable with ideas and perspectives that challenge us. We are stronger when we can listen with open hearts to ideas that may feel wrong and even dangerous—either we will learn something important, or we won’t; but either way, we remain in conversation.   

We are a rabbinic organization, and that has been our focus point these past five months. Since October 7, our job has been to support our rabbis in Israel and the Israeli Reform Movement. It is perhaps a narrow lane, but it is our lane. And we have been busy in that lane, sometimes visibly, and sometimes quietly behind the scenes. We have provided financial and emotional support for our Israeli colleagues, including making available the services of our on-staff counselors, Don Rossoff, Dayle Friedman, and until he retired, Rex Perlmeter. The CCAR has been to Israel twice since October 7, spending time with our Israeli colleagues, with leaders of the Reform Movement, and with both North American and Israeli HUC-JIR students, showing our love and support for them, and seeing Israel at this moment through their eyes. It has been powerful, meaningful, and heartbreaking. We have studied together, we have prayed together, we have cried together, and yes, sometimes even laughed together. And that has been the point—to be together, to find the points of connection even where we may disagree. In this moment, what ties us together matters more than what separates us. (And by the way, we are already planning our next trip with our travel partner J2 for next January. Save the date.)  

Last February in Tel Aviv, I stood in front of you and spoke about the complex texture of my lifelong relationship with Israel. I’m not going to rehash what I’ve already said except to say again that Israel is in my bones, it’s in my heart, it’s a deep part of what makes me who I am. Last year, I said that Israel is a place that will break your heart, and today I will say that again, and add also that today my heart breaks for Israel.  

This war needs to end. And the hostages must come home. It certainly seems like we need a strategic solution, not a military one. I’m not a military expert, nor a statesperson, but I am a Jew, a rabbi, and an ohevet Yisrael. Because I love Israel, I worry about the long-term costs of this war that seems increasingly unwinnable—the cost to Israel and its people, to the Jewish people worldwide, and to the Palestinian people. Because I love Israel, I worry that we are getting further and further away from a viable future that makes any sense, further and further from a future that is in any way aligned with the values we espouse when it comes to all other things we care about.   

Let us ask ourselves: How can we support Israelis, our friends, our family, our colleagues, while not supporting the most right-wing government in the history of Israel? How do we walk that tightrope? Our colleagues and our Movement in Israel are fighting against this government every day; we must not abandon them. Opposing this government is a battle for Israel, for our MARAM colleagues and the communities they serve, for the Israeli Reform Movement, and for our cherished values. Please understand that this is not about simplistic morality, it’s about love for Israel.  

Next month we will read in the Haggadah:  

At the very hour that the Egyptians were drowning, 
the angels wanted to sing before the Holy Blessed One. 
God said to them: 
“My children are drowning in the sea — 
yet you would sing in My presence! 

The angels watch as the Egyptian soldiers plunge into the sea behind the Israelites. Their hearts full of thanksgiving, they yearn to sing of triumph, a release from pain and oppression.  

But God interrupts, reminding them that the Egyptians too are God’s children. Asking the angels to feel empathy for their enemies goes against their every impulse. If the angels had difficulty not taking pleasure in the suffering of their enemy, how much harder this is for us humans. To complicate matters, Rabbi Elazar posits that while God does not rejoice in the deaths of the wicked, God does cause us to rejoice. God recognizes that we are not divine. As humans, when we are hurt, there is a natural impulse to desire retribution. And yet, God’s example to take no pleasure in the suffering of others presents us with a challenge: to hold ourselves to a higher standard.  

To be human, created in God’s image, is to struggle, against all evidence to the contrary, to recognize the humanity of all God’s creatures. If God can see the humanity in all people, how can we not also aspire to do so? If God is pained at the deaths of all God’s children, we too must push ourselves to feel the pain of others, some of whom are our enemies, some of whom have caused unspeakable horror, but some of whom are innocents: children, women, the elderly.  
At our seder tables next month, we will rejoice as a people in our ongoing survival, generation after generation, despite those who would seek to destroy us. We will celebrate our communal freedom, and we will pray for the freedom of our people still held in captivity. We will focus on the “us-ness” of our story, that which makes us unique as the Jewish people. At the same time, we are invited to be God’s partners in responding to the pain of people who are not us, but are still God’s children. This is a difficult task, but if this is God’s struggle, shouldn’t it also be ours?  

These are not easy days—not locally, not nationally, not in Israel, not around the world—and hope is hard to find. As a rabbinic body, no matter where or how your serve, we have no lack of rethinking to do. The givens we used to be able to rely on about our work, about our communities and our institutions, about Israel, about Jewish identity, are no longer relevant. With so much change and transition around us, we need to create new pathways and new models that will inspire and bring blessing upon us and those we serve. And indeed, we can find inspiration and right here in our midst. What incredible hope I see in the many CCAR rabbis who have traveled to Israel—whether with the CCAR, with our Movement partners, with your federations, on other rabbinic missions, and leading your own—to be present, bear witness, to volunteer, to stand in solidarity with Israelis. I see hope in the hundreds of thousands of Israelis who overnight turned their activism against a corrupt and ineffective government into creative and meaningful ways to serve their fellow citizens in a times of crisis—in agriculture, in hastily put together volunteer organizations, in situation rooms, in their kitchens, with their washing machines. Above all, as CCAR members, we can find hope in our MARAM colleagues and IMPJ leaders who have joined us here in Philadelphia and who will soon return to the communities they lead and serve. Exhausted though they must be, they continue to work tirelessly, to serve their own communities and to help colleagues whose communities are displaced. Even as they have comforted the dead, consoled the bereaved, and prayed with the injured, they have led their communities in prayer and in protest. Let us draw inspiration and hope from one another, this gathered group of colleagues from around the world, as we go forth from these days together, ready to build a compelling Jewish future—in Israel, in North America, and throughout the world. 

The CCAR Ethics Committee respectfully submits this annual report for the calendar year January–December 2023.

Background

The ethics process is comprised of four phases: intake, investigation, adjudication, and post-adjudication.

When an ethics complaint is received, the Chair of the Ethics Committee, in consultation with the Ethics Committee (EC) as needed, decides in the first instance whether the complaint constitutes a “complaint” under the Code and should be accepted for further consideration. If the complaint, with sufficient detail, alleges conduct that, if true, would constitute a potential violation of the Code of Ethics, it is accepted for consideration and sent to the rabbi who is the subject of the complaint. After the rabbi responds in writing to the complaint, either a three-person Information Gathering Team, consisting of two rabbis and one lay leader with specific expertise relevant to the case, or a subcommittee of the EC, will investigate the relevant facts and circumstances. On an as-needed basis, the investigation is supported by outside experts in a field(s) related to the case.

Following its investigation, the Information Gathering Team issues a written report, after receiving and incorporating comments from the parties, that is sent to the Ethics Committee. After the complainant and the rabbi are given the opportunity to meet individually with the EC, the EC carefully reviews all documents submitted in the case, meets to deliberate, and issues a written decision setting forth either that the complaint in whole or in part is dismissed, or that the rabbi should be reprimanded, censured, suspended, or expelled. Where a decision imposes discipline, and after any appeals are heard and resolved before the CCAR’s Board of Appeals, if the decision is upheld, the rabbi then engages in the T’shuvah Rehabilitation and Counseling (TRaC) process in which either a single mentor or a three-member rabbinic team works with the rabbi to meet the requirements of that process: 1) unequivocal acknowledgement of responsibility for the harm done; 2) an acceptable expression of remorse to those who have been harmed; 3) demonstrated resolve never to repeat the offense; and 4) the making of restitution, where appropriate. Upon successful completion of the TRaC process, the rabbi’s adjudication is lifted and the rabbi is fully reinstated as a member in good standing of the CCAR. Each of the steps described here is detailed in the Code.

Case Overview

In 2023, the Ethics Committee handled thirty cases that were in at least one stage of the ethics process, from the filing of a complaint through TRaC. (In comparison, this is 20 percent (or five) more cases than in 2022.)

We received twenty-nine inquiries from individuals who considered filing complaints. As part of the intake process, the CCAR’s Ethics Advisor for Inquiries and Complaint Intake, Cara Raich, offers to meet via Zoom with potential complainants to orient them to the ethics process. In 2023, forty-seven meetings were held with potential complainants (some potential complainants asked to meet more than once). Over the course of the year, the EC received seventeen written complaints. Seven of these complaints were not accepted for further consideration as they did not state a claim under the Code or did not concern a CCAR rabbi. Of the ten complaints that were accepted, the following violations of the Code were alleged (in most instances, complaints allege more than one Code violation):

• I.A. (family)—1 case
• I.B. (bullying/intimidation/retaliation)—9 cases
• I.B. (sexual misconduct)—3 cases
• I.C. (financial)—3 cases
• I.D. (plagiarism)—2 cases
• I.E. (rabbinic commitment)—1 case
• II.B.2 (rabbi emeritus)—1 case
• II.C (relationships between rabbis in different communities)—1 case
• II.C.5 (soliciting members)—1 case
• III. (confidentiality)—1 case
• V. (sexual boundaries, Type 1)—3 cases
• V. (sexual boundaries, breach of committed relationship)—2 cases
• V. (sexual boundaries, Type 2)—3 cases

In addition to inquiries from those who considered filing an ethics complaint, the ethics process encourages CCAR rabbis to confer confidentially with the chair of the ethics committee with respect to any concerns they may have about their own ethical conduct or that of colleagues. In 2023, the EC responded to forty-two inquiries from rabbis, usually with a Zoom consultation.

The most intensive aspect of the ethics process is the information gathering process. In 2023, eleven Information Gathering Teams were active with four final reports issued.

Following investigations, the EC issued twelve decisions: three dismissals, one reprimand, six censures, one suspension, and one expulsion. The decisions found that rabbis committed the following violations of the Code (in most instances, decisions found more than one violation):

• I.B. (bullying/intimidation)—5 cases
• I.B. (sexual misconduct)—2 cases
• I.C. (financial)—1 case
• I.D. (plagiarism)—1 case
• II.B.1(a.)(b.)(f.)(Rabbi-Assistant/Associate Rabbi)—1 case
• IV.C. (Gerut)—1 case
• V. (sexual boundaries, breach of committed relationship)—1 case
• V. (sexual boundaries, power differential)—2 cases
• V. (sexual boundaries, Type 2)—1 case
• VII.M. (failure to cooperate)—1 case

In addition to disciplinary decisions, during the ethics process the EC is called upon to issue a wide range of other written decisions. For example, in 2023, the EC found in four cases that a rabbi had satisfied the requirements of the TRaC process and lifted the sanction; lifted a condition of censure in one case; denied reconsideration of the dismissal of the case in two cases; and found that one complaint was unfounded and malicious under Section X of the Code.

Post-Adjudication

In 2023, ten rabbis were engaged in the TRaC mentoring process, which supports rabbis in the T’shuvah process. In two cases, after issuance of decisions finding a violation and imposing discipline, the rabbis, rather than appeal the decision or engage in the TRaC process, resigned from the CCAR, which resulted in an automatic expulsion from the CCAR.

One rabbi appealed a decision to the Board of Appeals, which affirmed the EC’s decision finding Code violations.

In two cases, complainants requested reconsideration of a decision that either dismissed a complaint in its entirety or in part. Requests for reconsideration are brought before the EC. In both cases, the EC’s decision was affirmed.

Communities Impacted

The Code applies to CCAR rabbis wherever they may be working. This year, decisions were rendered concerning eleven rabbis in synagogue settings and one rabbi serving in a non-synagogue setting.

Ethics Education

The Ethics Committee annually provides educational opportunities for rabbis and HUC-JIR rabbinical students to learn about the Code and the ethics process. In 2023, two webinars were held as part of the CCAR’s Continuing Rabbinic Education program. Also, via Zoom, the EC chair and the director of rabbinic ethics provided an overview of the Code for each senior class at each of HUC-JIR’s North American campuses, and a member of the EC, Darcie Crystal, taught students at the New York campus about ethical boundary violations that may arise within the context of pastoral care and counseling.

Volunteers and Staff

The work of the Ethics Committee could not be accomplished without the remarkable dedication and contributions of the volunteer EC members, Information Gathering Teams, and TRaC mentors. As well, the EC’s work relies on the support and collaboration with the Ethics Process Review Committee, which makes proposals for revisions to the Code voted on by the CCAR membership; the Ethics Task Force, which just completed its mission this summer by recommending a broad series of improvements to the ethics process; and the Board of Appeals, which hears appeals of the EC’s decisions.

Altogether in 2023, one hundred rabbis and lay leaders volunteered to support the CCAR’s ethics work:

• Ethics Committee: Ana Bonnheim, Chair; Michael Friedman, Vice-Chair; Loren Filson Lapidus, Chair-Elect—15 members (14 rabbis, 1 lay leader)
  • Information Gathering Teams—30 members
  • TRaC Teams/Mentors—19 members
• Ethics Process Review Committee: Tom Alpert, Chair—14 members
• Board of Appeals: Nicole Auerbach, Chair—7 members
• Ethics Task Force: Nicki Greninger and Amy Schwartzman, Co-Chairs—12 members and 3 ex-officio

The work of the Ethics Committee is supported by two dedicated staff positions:  

• David Kasakove, Esq., Director of Rabbinic Ethics
• Cara Raich, LL.B, Ethics Advisor, Inquiries and Complaint Intake

In addition, Rabbi Hara Person, Chief Executive, serves in an ex-officio capacity, and the CCAR provides essential administrative and management support to the EC. The EC’s work is supported by consultants and training through a grant from the SRE Network. Legal Services are provided on an as-needed basis by Mark Chopko, Esq., Chair, Nonprofit & Religious Organizations, Stradley Ronon Stevens & Young LLP, and other consultants as necessary.

Respectfully submitted,

Rabbi Ana Bonnheim, Chair
CCAR Ethics Committee

David Kasakove, Esq.
CCAR Director of Rabbinic Ethics

Your presence is requested at the upcoming ordination of our newest Israeli colleagues. Please support them by joining on Zoom on Thursday, November 16, 2023, 5:00 PM IST/ 10:00 AM ET/ 7:00 AM PT.

October 30, 2023

Dear colleagues,

During this difficult time, we wanted to give you an update on the various ways in which MARAM is supporting its members, and to give you an opportunity to support our efforts. We are deeply moved by the desire to express your support in a concrete way.

MARAM rabbis face enormous challenges serving our congregations and wider Israeli society. Many of our rabbis are consoling numerous bereaved families and providing pastoral care. Many of our congregants are serving in the army in the north and south of Israel, and the anxiety and stress can be overwhelming. After the attack on October 7th, we saw a tremendous outpouring of volunteers in Israeli society. All of our congregations provide support for their members and for non-members such as collecting clothes and organizing food for soldiers and evacuees.

Our rabbis are overextended and each of them is also dealing with the personal stress that the situation has brought with it. We are constantly reaching out to our members. We hold a daily tefilla on Zoom, we also offer professional training to deal with specific issues arising from the crisis. We provide individual and group counseling for our members.

You all know how isolated rabbis can feel, therefore whenever we identify a need we respond as quickly as possible. For example, it was very important for us, when one of our members conducted a funeral for four members of one family, that he would not be alone carrying this burden, during and after. We have never had to confront so much grieving and sadness. Our WhatsApp group is an excellent support forum for our rabbis consulting each other, consoling each other, and encouraging one another.

We provided a shiur on the topic of pidyon shvuim—redeeming the captives—so that we could publicize a statement calling for their release grounded in Jewish sources. The daunting number of funerals in such an unprecedented situation demanded a workshop to review and rethink how we conduct these ceremonies. We were able to offer our members much needed professional on-the-job retraining.

More than ever we want to reinforce the teaching of every person being created in the image of God. Every single hostage is an entire world. Together with the Israeli Reform Movement we sent a letter to the families of the hostages, expressing our unconditional support, and calling, in the name of the Jewish value of k’dushat hachayim, the sanctity of life, for an unrelenting and urgent effort to release their loved ones. In this time of fear and calls for revenge many of our members are sounding a humanistic Jewish voice.

With your donation of $360 you become a Friend and supporter of MARAM.

Visit this site, and when asked in the dropdown menu “What would you like your donation to support?” please choose MARAM – Israel Council of Reform Rabbis. For Canadian donors, please visit this site and indicate that the donation is for MARAM.

May the injured find healing, May the grieving find consolation, may we be blessed to hear good tidings in the near future.

Rabbi Ayala Ronen Samuels, Chairperson
Rabbi Efrat Rotem, Executive Director
MARAM

Dear friends,

Providing you with periodic updates on the ongoing revision of the CCAR ethics system is part of the commitment that we made to you when this process began. As we head into a new phase of this work, it is important to us to share another update as the Ethics Task Force completes its two-year review of the ethics system. We are also sharing some of the critical areas of focus that the Ethics Task Force has proposed that the CCAR create clear plans of action to address. The CCAR Board has now given approval for these proposals to be further explored, developed, and made concrete. A few of those areas include a new organization of the CCAR Ethics Code, changes to processes and structure, a revised approach to investigations, a new approach to a t’shuvah curriculum, and more.

For background: in May 2023, the Ethics Task Force completed its two-year mandate to review the ethics system and create recommendations for revisions, changes, and new ideas. We are very grateful to the Task Force for their hard work on behalf of the Conference.

The Ethics Task Force approached their work, at times with the help of outside consultants, by using a series of steps for transformational change:

• 1. Setting the Stage: As a group, they began their process by examining and identifying the role of the Ethics Task Force and the mandate they had been given.
• 2. Research: Once they set the stage for the work, they dove into research. They spent a great deal of time exploring the current CCAR Ethics Code and system, including studying the Alcalaw report.
• 3. Looking Outward: The goal of this step of their process was to look outside of the CCAR to see what we could learn from others. They learned from other professional groups’ ethics codes, such as those from the American Medical Association and the National Association of Social Workers, and other clergy ethics codes, including those of Jewish and non-Jewish clergy.
• 4. Looking Inward: In addition to “looking outward” at existing models for ethics codes and systems, they also spent time “looking inward”—dedicating themselves to developing a vision for what a modern rabbinic ethics system might include in order to foster safe, sacred, respectful, and inclusive communities. They learned from the current and past Ethics Committee chairs. They led a program at the 2022 CCAR Convention on the theme of confidentiality and transparency, and afterwards studied input from all the participants. In the fall of 2022, they conducted multiple ethics-themed webinars with CCAR members, to hear their input related to ethics themes. They conducted dozens of one-on-one conversations with CCAR members, and they also learned from the T’shuvah Task Force, based on the many hours of conversations with people who have felt harmed from the CCAR ethics system.
• 5. Looking Forward: The next step of their process was to do their best to envision the CCAR ethics system of the future and formulate recommendations for change. They examined areas like defining rabbinic ethics, ethics, process/procedures for the ethics system, alternative dispute resolution, and post-adjudication.
• 6. Moving Forward: This is the part of a transformational change process in which the vision is implemented. We are now beginning the process of moving forward by looking more closely at how to implement recommendations and educating the membership about the work of the Ethics Task Force.
• 7. Reflection/Revision is the last step of transformational change. The group noted that it is important to continually reflect and adjust along the way.

All of this in-depth work led to a set of conceptual proposals, which encompass changes to the Code, as well as changes to processes and structures.

In June 2023, the Ethics Task Force shared their proposals with the CCAR Board for an initial review. The Board has now given approval for these proposals to be further explored and developed. At the same time, a timeline is being developed to prioritize the proposals and determine what specific steps need to be taken to actualize them.

Some of the topics covered by these proposals include:

• New organization of the Code
• New language in certain segments of the Code
• Removal of outdated language in the Code
• A revised approach to investigations
• A new approach to a t’shuvah curriculum

Timing: More detailed versions of these proposals will go back to the CCAR Board for approval before coming to the membership as a whole. Over the next year and a half, you will be invited into the educational sessions and programs related to these potential changes, as well as voting sessions. As before, there will be time ahead of each voting session to review the changes, ask questions, and make comments and suggestions. We are committed to making sure all members have time to understand the proposed changes and comment on them before we officially vote on the revisions.

We want to also note that as this work is happening, some members have raised concerns about additional areas of rabbinic conduct. These concerns are in some ways tied to our ethics system, and in some ways they are separate. We take these concerns seriously, and you will hear more about that in the months to come.

We are grateful to the Task Force for their hard work on behalf of the Conference. The members of the Task Force were:

Nicki Greninger, Co-chair
Amy Schwartzman, Co-chair
Julie Bressler
Ken Chasen
Leah Cohen Tenenbaum
Laurie Coskey*
Seth Goren*
Bob Loewy*
Jacqueline Mates-Munchin
Jason Rodich
Matt Soffer*
Rachel Steiner
(* Served on the Ethics Task Force for part of the two years.)

Tom Alpert, Chair, Ethics Process Review Committee
Erica Asch, CCAR President, ex officio
Andi Berlin, Past Chair, Ethics Committee, ex officio
Ana Bonnheim, Chair, Ethics Committee, ex officio
Lewis Kamrass, CCAR Past President, ex officio
David Kasakove, CCAR Director of Rabbinic Ethics, ex officio
Hara Person, CCAR Chief Executive, ex officio
Cara Raich, CCAR Ethics Advisor, Inquiries and Complaint Intake, ex officio

We are additionally grateful that some members of the Ethics Task Force are willing to remain involved in this important work beyond their initial two-year commitment, as the proposals move ahead toward concretization.

We want to also note that the work of the Task Force could not have been done without significant support from SRE Network, whose investment in this process enabled the Task Force to meet twice in person, and also made it possible for the Task Force to gather the wisdom and guidance of key consultants.

Thank you for your continued support of this process. While we have already made many changes to our ethics code and process, we know the work is not yet finished. We are committed to continuing to engage in this work with a seriousness and integrity, to keep learning along the way, and to stay focused on the goal of having as strong and as fair an ethics system as possible.

Warmly,

Rabbi Erica Asch, President
Rabbi Hara Person, Chief Executive
Central Conference of American Rabbis

Review the CCAR Code of Ethics and communications related to CCAR Ethics.

Reform Jewish publisher offers a mystical, imaginative new collection of Jewish short stories by Rabbi Zoë Klein appropriate for all ages.

New York, NY – May 2023 – CCAR Press, a division of the Central Conference of American Rabbis, is pleased to announce the publication of the Candle, Feather, Wooden Spoon: New Jewish Stories by Rabbi Zoë Klein. This is Rabbi’s Klein’s first collection of short stories and the first such book published by CCAR Press. The volume includes a foreword by Rabbi Sandy Eisenberg Sasso, rabbi emerita of Congregation Beth-El Zedeck in Indianapolis and the author of many books, including God’s Paintbrush and In God’s Name. Candle, Feather, Wooden Spoon is published by CCAR Press’s Reform Judaism Publishing imprint.

In Candle, Feather, Wooden Spoon, Rabbi Klein invites readers of all ages on twenty-two magical, mystical journeys. The collection’s first part, “Candle: Stories That Shine New Light on Tradition,” explores Jewish texts and teachings from new perspectives. This section contains stories such as “Time Palace,” which presents a legend of how the Jewish people created Shabbat (inspired by Rabbi Abraham Joshua Heschel’s metaphor that Shabbat is a palace in time) and features a world in which seconds, minutes, and hours have collectible shape and form. The second part, “Feather: Modern Stories That Take Flight,” explores identity and relationship through a modern lens, such as in “Allison Searches for Her Hebrew Name,” a story of self-discovery and the power names hold in Jewish tradition. The final group, “Wooden Spoon: Stories That Stir Food for Thought,” mixes story with philosophy in an attempt to taste the transcendent, showcased in tales such as “Radiant Window: A Zoharic Journey,” a search for one’s true calling interspersed with verses of the Zohar, a foundational work of Jewish mysticism.

Rabbi Klein’s stories take readers through the forests and small towns of Europe, the times of the Hebrew Bible, and various contemporary settings. Colorful characters abound, with the archangels, Jonah’s whale, evil magicians, inquisitive children, and many others making appearances. Throughout, Rabbi Klein highlights essential components of living a meaningful Jewish life and encourages empathy, faith, fearlessness, and curiosity. Whether you’re a rabbi, cantor, or educator—the storytellers of our community—or simply a story lover, this book is sure to stir your heart and inspire your spirit. 

Rabbi Klein pursued the rabbinate out of a passion for ancient texts, mythology, liturgy, and poetry, which remains evident in her roles as a clergy member and author. Rabbi Klein has served Temple Isaiah in Los Angeles, CA, since 2000 and was both associate rabbi and director of adult education prior to assuming her current position as senior rabbi. In addition to Candle, Feather, Wooden Spoon, Rabbi Klein is the author of the novel Drawing in the Dust (Gallery Books, 2009), a children’s story The Goblins of Knottingham: A History of Challah (Apples & Honey, 2017), and The Scroll of Anatiya (Wipf and Stock, 2009). Rabbi Klein’s writing is included in Teen Texts, Holy Ground: A Gathering of Voices on Caring for Creation and the CCAR Press titles The Sacred Exchange: Creating a Jewish Money Ethic (2019) and The Torah: A Women’s Commentary (2008). Her poems and prayers are used in houses of prayer around the world.

Rabbi Rachel Timoner, author of Breath of Life: God as Spirit in Judaism, says, “Rarely are we gifted with a glimpse of such expansive imagination that our world opens up and everything suddenly seems possible. These stories are exhilarating and magical, playful and profound, moving and visionary. They are portals into worlds—both breathtakingly new and resonantly familiar—for us, the Jewish people, to inhabit. I will be teaching these stories, reading them to my congregation, and including them in my sermons. And so will every rabbi you know. Mark my words: they’re going to change our world.”

“‘Magical’ is the only word for Rabbi Zoë Klein’s gathering of wise, deep, whimsical stories,” says Rabbi Edward Feinstein, author of The Chutzpah Imperative and Tough Questions Jews Ask. In the tradition of the greatest of our rabbinical teachers—who used imagination to engage the mind, heart, and spirit of our people—Rabbi Klein’s stories open our eyes, touch our souls, and invite us into a world of enchantment and wonder. This is a book to be cherished for the generations.”

“In Candle, Feather, Wooden Spoon, Rabbi Zoë Klein offers magical stories filled with wisdom to awaken our hearts, enchant our souls, and open our minds,” says Rabbi Naomi Levy, author of Einstein and the Rabbi and To Begin Again. “Mystical sparks infuse the mundane until the whole world begins to shimmer. This book is a blessing you will want to share with friends, children, students, and mentors, a work that will introduce you to new and healing visions of Judaism, self, humanity, and our world.”

“We are proud to publish this new collection from acclaimed author Rabbi Zoë Klein,” said Rafael Chaiken, director of CCAR Press. “We know that individuals looking for a meaningful read—as well as clergy who are always seeking more stories to tell—will connect deeply with this book, the first collection of fiction from CCAR Press.” 

Candle, Feather, Wooden Spoon: New Jewish Stories is available at candle.ccarpress.org.

###

To request review copies, interview opportunities, or to book author events, please contact:
Raquel Fairweather
Marketing and Sales Manager, CCAR Press
rfairweather@ccarnet.org
P. (212) 542-8800

September 15, 2022

You teach us the true purpose of confession:
to turn our hands into instruments of good,
to cause no harm or oppression.
Receive us, as You promised,
in the fullness of our heartfelt t’shuvah.
   (from the Yom Kippur Liturgy, Mishkan HaNefesh)

    

The past year has been one of intense listening, learning, and introspection for the members and staff of the Central Conference of American Rabbis. Throughout the process of the CCAR Ethics Investigation undertaken in the past year, we have heard from hundreds of people, including survivors and their families, congregations impacted by rabbinic misconduct, colleagues who volunteered within the ethics system, rabbis who had complaints brought against them, and their family members, as well as members of the larger community. We learned more thoroughly how the misconduct of some of our members and former members has deeply hurt individuals and communities. We have heard about how in some cases the CCAR’s handling of that misconduct compounded the hurt experienced. And we have been reminded how an act of misconduct can have ramifications for years afterward.

Over the last year, guided by outside experts and always rooted in Jewish values, we took a hard look at how we could make our ethics system sharper, clearer, and in the end, better. Our commitment to improvement means that we must also acknowledge instances through the years when we have fallen short of realizing the ideals to which we aspire, and to do the hard work of repair.

With sincerity of heart and intention, the CCAR apologizes for the hurt that our organization and our ethics system have caused. We acknowledge that there have been times when we failed to meet our own high standards and we are deeply sorry. We apologize, and we are committed to working diligently for a better future. 

The CCAR ethics system is both religious and aspirational. It is a peer-driven process through which CCAR member rabbis are held accountable to our Ethics Code. We call ourselves to lives that demonstrate the highest values of the rabbinate. We are proud that the vast majority of our members uphold our high ethical standards and serve their communities with honor. And we also acknowledge that the cases where that has not been true have caused long lasting hurt and mistrust.

Since the current ethics system was established in 1991, it has been in a process of continual revision and upgrade, with seventeen cycles of changes to the Ethics Code in twenty-one years as well as changes to procedures and processes. We are grateful to the hundreds of volunteers—both rabbis and laypeople—who have served with dedication on our Ethics Committee and in the related parts of the process, all with the shared goal of upholding our Ethics Code in order to foster safe and sacred communities, and to hold rabbis accountable. In recent years we have seen an increase in cases, with approximately fifteen cases currently brought annually before our Ethics Committee, encompassing allegations of financial misconduct, misconduct between colleagues, bullying, plagiarism, sexual misconduct, and other unethical behaviors.

Our work of institutional t’shuvah, or repentance, has included listening with open and learning hearts to the stories of individuals impacted by our ethics process. For our apology to be wholehearted, we understood that we needed to make a significant investment of time and attention, to hear their pain for ourselves.

As part of our institutional work of repair and t’shuvah, the CCAR T’shuvah Task Force issued a public invitation to all who wished to share their difficult, often painful experiences. The Task Force engaged in forty-eight hours of listening sessions, which were in addition to the 140 individuals who came forward to speak, sometimes anonymously, with the attorneys from Alcalaw who managed the CCAR Ethics Investigation. The Task Force will continue to offer opportunities for those who did not come forward previously. In addition, we also heard and learned from personal accounts shared with CCAR staff following the release of the December 2021 Alcalaw Ethics System Report, and in online reflection sessions held with CCAR members. We learned a great deal from all of these important conversations, and we are truly grateful to all who came forward to share their experiences with Alcalaw, the T’shuvah Task Force, and with us directly.

As part of our learning and reflection process, we carefully studied the Alcalaw Ethics System Report and delved into Jewish sources on t’shuvah while also actively addressing issues internal to our ethics process. We heard the concerns of survivors, families, congregants, congregations, volunteers, rabbis, and others about the broader impacts of the ethics process. Our listening reminded us how vital it is to have a clear and focused ethics process and to ensure better communications as the process unfolds. Since the release of the Alcalaw Ethics Investigation Report, we have already changed significant sections of our Ethics Code and system, and we are endeavoring diligently to pursue further changes.

We also recognize that in addition to the instances recounted above, individual CCAR members and former members have caused harm to people in the communities in which they have served. We urge all CCAR rabbis to reflect on and acknowledge any hurt they have caused, to apologize to those they have hurt, and to do their part to work towards the healing of those impacted by their actions.

Looking beyond the parameters of our ethics system, we appreciate that our t’shuvah would be incomplete if we did not also recognize the pain that too many CCAR members experienced over the years during the career placement process. We acknowledge that women and LGBTQ+ colleagues in particular have reported experiencing both implicit and overt bias in the past. We apologize for this pain and continue to reflect on this difficult history. Although our placement system has evolved in significant ways in recent years, we would be remiss if we did not acknowledge the past. We commit to sustained repair through our deeds, a process that has been ongoing for some time and will continue.

With humility, we acknowledge that our work of institutional t’shuvah and repair is not over. Our staff and leadership have been deeply impacted by the stories we have heard. We remain committed to the ongoing work of t’shuvah—of listening to and acknowledging the pain of our past, and to creating and implementing a better ethics system for the future. In Jewish tradition, repentance is only complete when we are faced with the same situation again and, having learned from our past, respond differently. The CCAR is committed to this foundational virtue of our faith. With the learning and awareness gained from this time of introspection, we will continue to put new systems, processes, and standards into place in the months and years to come. We pledge to keep learning and growing as an organization, and we remain committed to continually revising our ethics system to ensure it enables the CCAR to realize the highest ideals to which we aspire.

Sincerely,

Rabbi Lewis Kamrass, President, CCAR
Rabbi Erica Asch, President Elect, CCAR
Rabbi Ron Segal, Past President, CCAR
Rabbi Hara Person, Chief Executive, CCAR
On behalf of the CCAR Board of Trustees

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Progress Report

The following list of actions and improvements to the CCAR ethics system is based on the specific recommendations in the Alcalaw Ethics System Report, as well as further recommendations based on observations made in the report and gleaned from input from survivors and others impacted by rabbinic misconduct.

While not yet complete, this list represents the serious commitment to change since the report was published in December 2021, including the investment of thousands of hours of volunteer and staff work, input from outside consultants, and new hires.

We also want to note that significant changes were made to our ethics system in the several years before the investigation and Ethics Report. One of the most significant is a change in the Ethics Code that resulted in a public-facing page on the CCAR website that now lists the names of rabbis who have been censured, suspended, and expelled.

Jewish tradition teaches us that a necessary element of t’shuvah is not engaging in the behavior in question again. We know that words on a page are not enough; during our period of listening we also took action, as outlined below. Since the release of the Ethics Report, we have worked quickly to implement its recommendations and the recommendations of other outside experts. We know there is still more work to be done, and we will continue this work of making our system ever better.

RECOMMENDATION	ACTION TAKEN
1. T’shuvah	The T’shuvah Task Force, under the leadership of Rabbi Erica Asch, the CCAR President Elect, and informed by the forty-eight hours of listening sessions and conversations, completed their recommendations for the CCAR Board of Trustees in regard to institutional t’shuvah.   The CCAR membership was invited to participate in an Al Cheit ritual of acknowledgement on September 8, 2022, based on the idea that we cannot do true t’shuvah without first acknowledging the hurt collectively caused by the CCAR.   In addition, CCAR leadership has been engaged in conversations with individual survivors who came forward and requested follow-up opportunities for apologies and t’shuvah.
2. Make changes in Constitution and Bylaws regarding term limits for Ethics Committee members	Voted on at the CCAR Convention, March, 2022.
3. Increase transparency by listing members of each ethics-related committee on ethics section of CCAR website: Ethics Process Review Committee, Ethics Committee, Board of Appeals, Ethics Task Force, T’shuvah Task Force	Completed.
4. Listening sessions	During the course of the CCAR Ethics Investigation, the Alcalaw legal team spoke to 140 people who came forward to share experiences, stories, and perspectives.   Additional stories were shared during the reflection sessions, to which CCAR members were invited immediately after the release of the report.   CCAR leadership and staff were also approached following the release of the report by those in the community and within the CCAR who wished to share stories privately.   The T’shuvah Task Force spent forty-eight hours speaking with people directly impacted by the ethics process. These sessions informed the recommendations of the Task Force on specific steps for t’shuvah. The Task Force will continue to offer opportunities for those who did not come forward previously.   Together—and while keeping details and names confidential where requested and appropriate—all of these conversations served as a way to meaningfully learn and reflect on what can be changed and improved in our process, our Code, our policies, and our approach. We are grateful to everyone who came forward.
5. Make changes to and provide greater clarity about adjudications	Censure without Publication will no longer be an adjudicatory option. This change was voted into practice by the CCAR membership on June 9, 2022, and is now part of the Code.   Going forward, any rabbi who is censured will have their name published as such on the ethics page of the CCAR’s public-facing website.
6. Update and revise the ethics system	An Ethics Task Force, under the leadership of Rabbis Amy Schwartzman and Nicki Greninger, has been formed to study the ethics processes and codes of different professional organizations, as well as religious membership groups. They are also consulting with experts in areas such as restorative justice and mediation. At the culmination of their two-year process, they will bring proposals for changes to the CCAR Board and then to the membership.
7. Additional education for the Ethics Committee	In February 2022, the Ethics Committee met for its annual training retreat. As part of the retreat, there was a special training done by outside consultants on trauma-informed best practices. Members of the Ethics Process Review Committee and the Board of Appeals were also included in this training, as were members of the Ethics Task Force and the URJ ethics team.  In addition, we have recently received a grant from the Safety Respect Equity Network to implement two years of additional training with outside experts for members of the Ethics Committee, in collaboration with our colleagues doing ethics work in the Rabbinical Assembly and the Reconstructionist Rabbinical Association.
8. Create a new system for fielding inquiries about the ethics process and for the intake of complaints. This could include a new staff position for an Intake Advisor, who does not serve on the Ethics Committee and is a neutral third party, to be the first point of contact for someone wishing to make a complaint or ask questions.	The CCAR has hired Cara Raich as Ethics Advisor, Inquiries and Complaint Intake. The Ethics Advisor will now be the first contact for those wanting to bring forward a complaint, as well as those looking for more information. This new position provides an impartial and confidential forum where prospective complainants and rabbis considering self-reporting can ask questions about the Code and the Ethics process. When applicable, the Advisor will facilitate the intake of a formal ethics complaint that will be forwarded to the Ethics Committee for adjudication.   Ms. Raich joins David Kasakove, our Director of Rabbinic Ethics, in our expanding professional team responding to ethics concerns. Both bring extensive experience in ethics as lawyers, and both have been involved extensively in the Reform Movement as congregational lay leaders—and, in Mr. Kasakove’s case, as a Reform Jewish Educator.
9. Changes to the CCAR Ethics Code	A special subcommittee of the Ethics Process Review Committee, led by Rabbi Tom Alpert, was formed to expedite changes to the Code and present them to the CCAR membership for a vote. These changes were voted into effect by the membership on June 9, 2022. The specifics of these Code changes are itemized below.   The next round of changes is currently in development and will be voted on by the CCAR membership on December 8, 2022.
10. Add a non-retaliation provision with respect to the ethics process to the Code	Voted on June 9, 2022, and now part of the Code.
11. Revise confidentiality clause in the Code	Voted on June 9, 2022, and now part of the Code.
12. Create bright lines in the Code regarding minimum levels of discipline for sexual boundary violations	Voted on June 9, 2022, and now part of the Code.
13. Clarify that grooming behavior directed toward minors is a violation of the Code	Voted on June 9, 2022, and now part of the Code.
14. Codify current practice that complaints are to be in writing and signed by the complainant	Voted on June 9, 2022, and now part of the Code. In addition, this section now also includes a new provision permitting anonymous complaints.
15. Codify the current practice of the Ethics Committee that all parties involved in the ethics process will keep the proceedings confidential, except in cases of immediate harm or danger, or insofar as they are published by the CCAR in connection with the EC’s adjudicatory decision	Voted on June 9, 2022, and now part of the Code.
16. Create a clear and consistent standard for the information gathering process	Voted on June 9, 2022, and now part of the Code.
17. Allow the Ethics Committee to take action even if a complaint is not filed, in the case where a CCAR member is charged with a felony	Voted on June 9, 2022, and now part of the Code. The EC retains discretion about how to use this power, thus allowing for a situation where it considers the rabbi’s action to be not a criminal act but an act of conscience against an unjust law. Further, this new provision mandates expulsion if the rabbi has been convicted of a felony, even if an EC complaint has not been filed against them.
18. Create consistency between the Code and the Board of Appeals rules	Voted on June 9, 2022, and now part of the Code.
19. Add a provision to the Code requiring notification of reinstatement to the complainant or victim(s)	Voted on June 9, 2022, and now part of the Code.
20. Additional Code changes	There is another round of changes being worked on at the present time. They will be presented at a voting session on December 8, 2022.
21. Addressing other aspects of historic bias	Though not strictly speaking part of the ethics investigation, we also know that too many members have experienced overt bias in the past, particularly women and LGBTQ+ colleagues. As we continue to reflect on this past and make changes for the future, we seek repair through our deeds. Some of this work in the last few years stems from the Task Force on the Experience of Women in the Rabbinate, including the recent policy change requiring the listing of salary ranges for congregations in search—that research clearly shows helps to achieve pay equity—in the newly developed implicit bias training materials already in use for search committees, and continued training for CCAR staff.   We will also continue to advocate for LGBTQ+ rights—as seen in our Resolutions—and for LGBTQ+ visibility in our communal and liturgical communal life, as seen in recent publications and certificates.
22. Ongoing learning	Together with our partners at URJ and HUC-JIR, we are offering a shared Movement-wide study opportunity this Elul. Rabbi Danya Ruttenberg, the author of On Repentance and Repair: Making Amends in an Unapologetic World, is joined in conversation by Rabbi Jill Maderer on the topic of institutional t’shuvah. This session was recorded and made available for communities to use as part of their Elul preparations, during the High Holy Days, or whenever they so choose. The recording is accompanied by a discussion guide. This study opportunity is not itself an act of t’shuvah. Rather, this is a chance for all of us across the Reform Movement to learn and grow together as each of our organizations continues to move forward with our own work of t’shuvah.

Dear friends,

When Alcalaw’s written report on the CCAR ethics system was released, we committed to sharing ongoing progress reports about changes and updates to the ethics system. We shared our first progress reports here.

In the seven months since the report was released, the CCAR has been working as diligently as possible—in a short time frame—to put into effect as many of the recommendations from that report as possible.

There have been some immediate changes that have already impacted the ongoing work of the Ethics Committee. The Ethics Process Review Committee (EPRC), having successfully proposed a first round of changes to the Ethics Code based primarily on the Alcalaw recommendations, is now working on a second round to be considered on December 8, 2022, at our next virtual business meeting.

The Ethics Task Force continues to work on developing ideas for long-term changes that will be proposed to the CCAR board, and then the membership as a whole, next year. The T’shuvah Task Force has created steps toward t’shuvah that include a ritual of acknowledgment for CCAR members, a public letter of apology, and in some cases, individual conversations of repentance.

Many of the recommendations in the Ethics Report have now been directly addressed and many are actively in process. All of this work is part of the CCAR’s ongoing t’shuvah. 

The following is an updated report of specific parts of the ongoing work.

ACTION ITEM	PROGRESS
Ethics Code Changes and Voting	A special sub-committee of the Ethics Process Review Committee (EPRC), led by Rabbi Tom Alpert, was formed to expedite changes to the Ethics Code and present them to the membership for a vote. The first round of proposed changes was shared with the membership in May 2022, and additional revisions were made based on feedback. These changes were voted into effect on June 9, 2022. The next round of changes is currently in development with the subcommittee of the EPRC and will be voted on by the CCAR membership on December 8, 2022. This next round of voting will be preceded by several informational sessions: November 3, 5:30 PM ET; November 3, 8:30 PM ET; November 10, 10:30 AM ET
Overall Changes to the Ethics System	The Ethics Task Force, under the leadership of Rabbi Amy Schwartzman and Rabbi Nicki Greninger, is continuing to study the ethics processes and codes of different professional organizations, as well as religious membership groups. They are also consulting with experts in areas including restorative justice and mediation. At the culmination of this two-year process, they will bring proposals for changes to the CCAR board and then to the membership. Among these proposals will likely be revisions to aspects of the Code and process that are outdated, as well as new systems and approaches. Thanks in part to a grant from SRE Network, they will be meeting in person in December 2022 for an intensive retreat of study and work.
Conversations and Listening Sessions	During the course of the Ethics investigation, the Alcalaw legal team spoke to 140 people who came forward to share experiences, stories, and perspectives. Additional stories were shared during the processing sessions, to which CCAR members were invited, immediately after the release of the report. CCAR leadership and staff were also approached following the release of the Alcalaw report by those who wished to share stories privately. The T’shuvah Task Force spent numerous hours speaking with forty-eight people directly impacted by the ethics process. These sessions informed the recommendations of the Task Force on specific steps for t’shuvah. The Task Force will continue to offer opportunities for those who did not come forward in the previous round. Together, and while keeping details and names confidential where requested and appropriate, all of these conversations served as a way to meaningfully learn and reflect on what can be changed and improved in our process, our Code, our policies, and our approach. We are grateful to everyone who came forward. We are planning another round of listening sessions to be held between Simchat Torah and Thanksgiving.
T’shuvah	The T’shuvah Task Force, under the leadership of Rabbi Erica Asch, and informed by the listening sessions and conversations referenced above, completed their recommendations for the CCAR board in regard to institutional t’shuvah.   The CCAR membership was invited to participate in an Al Cheit ritual of acknowledgement on September 8, 2022.   A public letter of institutional apology will published in mid-September 2022.   In addition, CCAR leadership will be having conversations with individual survivors who came forward and requested follow-up opportunities for apologies and t’shuvah.
Inquiries and Complaint Intake	The CCAR has just hired Cara Raich as Ethics Advisor, Inquiries and Complaint Intake. This new position is a direct response to Alcalaw’s recommendations, so that the person initially explaining options to a potential complainant is not involved in the investigation or adjudication of complaints. The Ethics Advisor will now be the first contact for those wanting to bring forward a complaint, as well as for those looking for more information.    Ms. Raich joins David Kasakove, CCAR Director of Rabbinic Ethics, in our expanding professional team responding to ethics concerns. As lawyers, both Raich and Kasakove bring extensive experience in ethics, and both have been involved in the Reform Movement as congregational lay leaders.
More Education for the Ethics Committee	The CCAR is grateful to have secured funding from SRE Network (the organization that focuses on issues of gender-based abuse, harassment, and discrimination in Jewish workplaces and communal spaces) for additional high-level training with outside consultants for the members of the Ethics Committee. This funding is for joint training with the Ethics Committees of the Rabbinical Association (RA) and the Reconstructionist Rabbinic Assembly (RRA). This joint training will take place over the next two years.
Ongoing Learning	Together with our partners at URJ and HUC-JIR, we are offering a shared Movement-wide study opportunity this Elul. Rabbi Danya Ruttenberg, the author of On Repentance and Repair: Making Amends in an Unapologetic World, is joined in conversation by Rabbi Jill Maderer on the topic of institutional t’shuvah. This study opportunity is available for communities to use as part of their Elul preparations, during the High Holy Days, or whenever they so choose. The recording is also accompanied by a discussion guide. This study opportunity is not itself an act of t’shuvah. Rather, this is a chance for all of us across the Reform Movement to learn and grow together as each of our organizations continues to move forward with our own work of t’shuvah.

We remain committed to continued learning and growth as an organization, a process that can only take root in deep self-reflection. We continue to approach, with seriousness and sincere resolve, the many recommendations that came out of the Ethics Report. Operating on the several parallel and concurrent approaches outlined here, this work continues forward with deep and thoughtful care. We have committed substantial resources and a significant investment of staff and volunteer talent toward the long-term goal of healing and repair. We ask for your patience as we continue with this essential work. 

We will continue to share updates as our work progresses.

Warmly,

Rabbi Hara Person, Chief Executive
Rabbi Lewis Kamrass, President
Central Conference of American Rabbis

Review the CCAR Code of Ethics and communications related to CCAR Ethics.

Dear friends,

When the Alcalaw written report into the CCAR ethics system was released, we committed to sharing ongoing progress reports about changes and updates to the ethics system. Our first progress report was shared and made available here.

Much work has been going on since that time. There have been some immediate changes that have already impacted the ongoing work of the Ethics Committee. The Ethics Process Review Committee (EPRC) has been making the first round of changes to the Ethics Code based primarily on the Alcalaw recommendations, which were voted in yesterday. The Ethics Task Force has been hard at work developing ideas for long term changes. The T’shuvah Task Force has also been engaged in its work.

The following is an updated report of specific parts of the ongoing work.

Item	Progress
Changes to the Ethics System	The Ethics Task Force, under the leadership of Amy Schwartzman and Nicki Greninger, is studying the ethics processes and codes of different professional organizations, as well as religious membership groups. They are also consulting with experts in areas like restorative justice and mediation. At the culmination of their two-year process, they will bring proposals for changes to the CCAR board and then to the membership.
Listening Sessions	The T’shuvah Task Force has spent numerous hours speaking with those directly impacted by the ethics process, and their perspectives and ideas on the CCAR’s t’shuvah.
T’shuvah	The T’shuvah Task Force, under the leadership of Erica Asch, informed by the listening sessions referenced above, is currently completing recommendations for the CCAR board in regard to institutional t’shuvah.
Ethics Code	A special sub-committee of the Ethics Process Review Committee (EPRC) was formed to expedite changes to the Code and present them to the membership for a vote. The proposed changes were shared with the membership in May and additional revisions were made based on feedback. This revised set of proposed changes went out to the membership on June 6, 2022.
Voting on the Ethics Code	On May 17, 2022, we held a special education session about the proposed changes to the ethics code. On June 9, 2022, we convened virtually for a special business meeting of voting on changes to the Ethics Code. The proposed changes were voted in. We will vote on another set of changes to the Ethics Code on December 8, 2022.
Additional Education for the Ethics Committee	In February 2022, the Ethics Committee met for its annual training retreat. As part of the retreat, there was a special training done by outside consultants on trauma-informed best practices. Members of the EPRC and the Board of Appeals (BOA) were also included in this training, as were members of the Ethics Task Force and the URJ ethics team. In addition, we have just received a grant from the Safety Respect Equity Network to implement two years of additional special training with outside experts for the members of the Ethics Committee, in collaboration with our colleagues doing ethics work in the RA and the RRA.
More Transparency on CCAR Website	The names of members of the BOA, the EPRC, and the Ethics Committee, as well as the Ethics Task Force and the T’shuvah Task Force, are now all on the CCAR website.

There is still much work ahead of us. We remain committed to advancing and prioritizing this work. We are also in conversation with our partners at HUC-JIR and URJ about formal ways in which we might collaborate for the good of the Movement as a whole.

We will continue to share updates as the work progresses.

Warmly,

Hara Person, Chief Executive
Lewis Kamrass, President
Central Conference of American Rabbis

Review the CCAR Code of Ethics and communications related to CCAR Ethics.