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Americans in general, and Jews in particular are in search of ways to express their political passions. As has been documented by this writer[1] and others, there are deep divides within our community but there are also many questions that our constituencies are asking. As communal leaders, practitioners and educators we must find ways to guide, teach and lead. I am proposing a number of steps beginning with the ideas introduced in this article that are designed to diffuse communal tension as well as increase our collective understanding of the issues and the diversity of opinions that today dominate our conversations.

There are two “Americas!” Indeed, there most likely are many “Americas” based on how Americans see themselves in relationship to one another and this nation. The 2016 election defined the radical geo-political divide among Clinton and Trump voters. The New York Times would graphically describe this electoral fissure pitting urban enclaves against rural communities/small towns; the former earmarking Clinton’s turf, while the latter depicted “Trump Country.” This scenario denoted that college-educated Americans are in a contest with high-school graduates; middle class professionals waging a battle with working class citizens.

This past week at the National Prayer Breakfast, President Donald Trump indicated his desire to abandon the Johnson Amendment (1954) for America’s religious institutions. It should be noted that this amendment was crafted to apply to all nonprofit organizations: The amendment affects nonprofit organizations with 501(c)(3) tax exemptions, which are subject to absolute prohibitions on engaging in political activities or risk the loss of their tax-exempt status if violated. Specifically, they are prohibited from participating in political campaign activities. The Johnson Amendment applies to any 501(c)(3) organization, not just religious 501(c)(3) organizations.

The emergence of the Trump Presidency has led to a renewed debate over the definition of America. For Mr. Trump’s supporters these early days of his Presidency have fulfilled their expectations. However, for many other citizens, including large segments of Jewish Americans, are experiencing total disbelief, angst, and even anger. Words such as “unbelievable” and “disaster” might best define the current social climate for large numbers of Americans. The policy directions introduced by our new President are seen as a radical departure from his predecessors.

On January 5th I (Steven Windmueller) published on this site an article focusing on “Jewish Professional Practice.” This piece would evoke an array of comments, including a Facebook note from my friend, Rabbi Denise Eger. She would write: “I really enjoyed your article. I do think a follow up on this would be worthwhile about why some of these things happen in a professional environment. Often the agency is understaffed for the amount of work required by the professionals and there is inadequate support staff to handle certain tasks. Jewish organizations [are] often demanded by their funders and in particular certain grantors to be so innovative all the time that basics of running a sound organization gets passed over.

Various studies on business and nonprofit professionals report that “burn out” represents the single major factor leading to resignation and career change. The Conference Board, a nonprofit think tank in New York, focusing on management and the marketplace, found “‘the majority of Americans continue to be unhappy at work.’” This 2012 Study of more than 5000 households revealed the following: 63% say they have high levels of stress at work, with extreme fatigue and feeling out of control. 39% cite the workload as the top cause of stress. 53% take frequent “stress breaks” at work to talk with others; 36% say they just work harder. Almost half (46%) cite stress and personal relationship issues as the most common reason for absences, ahead of medical reasons or care-giving responsibilities.

In my retirement from Jewish professional work, I have had occasion to experience the Jewish nonprofit world from the “other side” as a donor, board member, congregant and consultant. Indeed much of the work product is extraordinarily impressive, but certain elements of communal practice and professional behavior warrant attention. More meaningful however than my observations are the comments made to me over the years by donors and organizational participants who at times have expressed their frustration with professionals. Having directed Hebrew Union College’s School of Jewish Nonprofit Management from 1995-2005 (now the Zelikow School), community leaders, synagogue members, and donors see the School and my past role as possibly being responsible in part for setting the standards of best practices.

As we enter 2017 it will be useful to examine various projections and assessments on the state of philanthropy in America. These twelve findings have implications for fundraising strategies as well as nonprofit policies, business practices, and educational programs within the Jewish community:

In the aftermath of this surprising and historic election, where can one find American Jews on the political spectrum? As with other constituencies, Jewish political behavior operates across a framework of party loyalties and ideological commitments. A Trump Presidency will result in a fundamentally unique and transformative moment in this nation’s political culture. Not only are we likely to see strikingly different policy options and directions, but the cultural artifacts of politics, namely how this President will operate, will dramatically challenge existing norms of political behavior and action.

As an event in Jewish history, Hanukkah introduces a range of challenging questions and core religious and political insights. There is only minimal reference to this holiday in the Talmud, and there are no citations within the Mishnah. The commentaries actually begin with the question, “What is Hanukkah?” as if to suggest its import had been forgotten or its purpose uncertain. “They celebrated it for eight days with gladness like Sukkot” (II Maccabees 10:6). Could it be that the first Hanukkah was in fact a postponed celebration of Sukkot, as a result of the long drawn out guerrilla warfare being waged by the Maccabees against their enemies?