Basically, there’s one thing that really annoys me…the fact that everyone knows about LGBT discrimination in the religious community but no one really seems to acknowledge religious discrimination in the LGBT community. When I came out during Orthogeddon 2012, I got two reactions. My straight friends thought I should still stay connected to the Jewish community. I mean heck, I even had a couple of Orthodox friends who didn’t want me to give up. But the reaction was pretty unanimous among my gay* friends: “I’m so glad you’re over that stupid phase! Never go back!” They often then continue with a whole rant about how Judaism has “so many stupid rules” etc.
That’s cool. I know that these people have totally been bullied by religion, especially if they’ve grown up in religious families. But it still frustrates me how hard it is to explain to people that you can’t just throw things away like that. And it’s kind of disappointing to hear that my friends are practically embarrassed for me by my “stupid phase.” Explaining to people that 1.) Although I can’t be Orthodox anymore, 2.) Judaism is still a part of my life, 3.) Which I don’t really feel comfortable with, since its entire structure is based on married, straight life.** Add all that to having to be the spokesperson for Judaism to friends who say things like “And you can’t even use the lights on your Sabbath? I mean, come on! So you’re definitely over that, right?” and it become a pretty…complex experience. What do I say to that? “Oh yeah, it’s totally stupid”?
I am still a Jewish Studies major. I still hang out with my rabbi. I still have a gemara checked out from the school library. How do I explain this to the non-Jewish girl I am talking to without sounding like a fundamentalist? How long do I spend telling her the obligatory “I don’t really care that much about my Jewish Studies major, don’t worry”?
And so with this I direct you toward this article [PDF] in the Shma from November 2012, which says it better than I did:
There seems to be a threshold of how “Jewey” a prospective companion can be. In fact, asking, “What do you do?” is almost always a problematic question, because the revelation that one is a Jewish professional conjures up a set of assumptions that are rarely complimentary: He must be some sort of religious fundamentalist; no one would “willingly” work in that field. These perceptions present an even more difficult challenge when it comes to observant LGBTQ Jews who feel rejected by their communities and Judaism. Finding little room for reconciliation between the Judaism they identify with and their sexual identity, many choose a more accepting secular lifestyle that is, at most, only culturally Jewish. It can be difficult to understand why someone who is LGBTQ would choose to be so deeply involved in Jewish life, both professionally and personally. It appears counterintuitive and could be mistaken for self-loathing. And it is most definitely not sexy.
*I secretly dislike the term LGBT, because although “gay” or “queer” might exclude people too, everyone knows that LGBT usually means “gay men,” and unlike the other terms it’s just rubbing salt in everyone’s wounds with the so-called inclusion of LBT. I don’t use “queer” very often myself, just for the aesthetic reason that it seems to have weird political/radical connotations which I don’t necessarily always want to be there, you know?
**You know it’s true. Everything from niddah to yichus to tznius to shomer negiah to mechitza and the importance of marriage and family is based on the structure of straight married people. Sure, you can fit yourself in there as a gay person, but you try listening to “we have sinned, we have sinned” on Yom Kippur and not feeling totally fringe.
In case you didn’t know, there is a new Jewish children’s book out about a boy with two dads. As you might imagine, it has received both positive and negative reviews.
“Our kids have regular kid problems. Just as there are Purim stories other than the Book of Esther, there are kid-in-a-gay-family stories that aren’t about a classmate or teacher’s homophobia.” (Jewish Week)
The negative is basically for the reasons you might imagine:
“Our culture is being systematically deluged with visions for ‘alternative families’ and there are dozens of foreign funds that encourage every form of sexuality other than the conventional one. Parents need to be on the lookout for this type of content which can spring up in the most unexpected places.” (Jewish Press)
In the world of Israel advocacy, there’s a popular campaign aimed at halting people’s criticism of Israel’s policies by listing all the excellent and innovative technologies Israel has invented (and/or talking about it’s worse to be a woman/queer person in a place that’s not Israel and usually rhymes with Schmalestine).
To add to the list of things Israel has invented (in addition to cell phones, instant messenger, radiation free breast cancer diagnostics) is the Anti Date Rape straw. The straw can detect two most widely-used date rape drugs: ketamine and gamma-hydroxybutyric acid (GHB) in a drink and the change of color alerts the person drinking of the presence of those drugs.
Let’s hope that distributing this straw doesn’t become a substitute for not having conversations about consent, power, rape and communication. And if it’s going to become a staple of the kind of Israel advocacy that I mentioned above, let’s also take the opportunity to talk about the current position of women in Israeli society (shitty), and MAYBE EVEN that rape and sexual assault happen in the Jewish community. It would be a great opportunity to elevate the sad state of Israel advocacy (on campus and otherwise) and talk about something hard that we don’t like to talk about, as a community or otherwise.
Of course, the existence of said straw is good regardless of whether or not nuanced conversations about it happen. But you know, not better than just not raping people.
Introducing: The first-ever Orthodox LGBT Vacation Retreat in the Midwest
July 5th through 8th, 2012 at Ronora Lodge and Retreat Center, Watervliet, Michigan
Whether you are Orthodox, Traditional or just want to spend a relaxing Shabbat with others, this retreat is for you.
Retreat will include inspiring learning, spirited davening (prayer), delicious locally grown kosher food, and an Eshel Speaker and Leadership training. Retreat will take place in a beautiful, natural setting with lots of time in between for relaxation, beauty and summer fun, including trip to Warren Dunes. Stay tuned for more details! Have questions about the summer retreat? Email firstname.lastname@example.org
*Eshel builds understanding and support for lesbians, gays, bisexuals and transgender people in traditional Jewish communities. www.eshelonline.org
The NY Times recently published an article about an unusual public apology by Dr. Robert L. Spitzer, a prominent psychiatrist. In the early 1970’s, Dr. Spitzer was instrumental in the American Psychological Association’s decision to stop classifying homosexuality as a mental disorder. Much later in his career, he interviewed individuals who were undergoing reparative therapy intended to change their sexual orientation, and published a 2003 article concluding that reparative therapy could change sexual attraction in individuals who were highly motivated to change. Although this article was published in a peer reviewed journal, due to his prestige, instead of actually undergoing peer review, the article was published without review alongside commentaries critical of his methodology and his interpretation of the evidence presented. Spitzer has come to agree with the critics of this work, publicly declared that his conclusions were wrong–giving detailed explanations of why these conclusions were wrong, and apologized to those who underwent reparative therapy based on the prestige and credibility he lent to such treatments. You can read more about this in The NY Times article.
So what does this have to do with Judaism? In 2006, the Committee on Jewish Law and Standards (CJLS) of the Conservative Movement voted on several respona regarding homosexuality and Judaism. Much was written at the time about the fact that conflicting respona each received sufficient votes to be considered acceptable interpretations of halacha. The Dorff, Nevins, and Reisner Responum narrowed prohibited behaviors sufficiently to open a path to homosexual Jewish marriage and ordination. Two others, the Roth Responsum, and the Levy Responsum, concluded instead that homosexual Jewish marriage and ordination were not compatible with halacha. The Levy Responsum uniquely claimed that reparative therapy to change sexual orientation could be effective, explicitly suggested such therapy as an option for adults unable to have opposite-sex relationships, and also implied that such therapy should be suggested to teenagers. More »
By now I’m sure many of you have heard about today’s monthly Women of the Wall gathering. The short version is that the police, allegedly present to protect the women from those who do not believe they have a right to daven at the Kotel, approached many of the women, said they weren’t permitted to wear talleisim, and took the names and id of three women who’ll be “further investigated.” You can read more about it in the JTA and Jerusalem Post, or check out a blog post by one of the three women (who happen to all be rabbinical students). You can also watch their reaction in this interview on YouTube.
Police, defying the mechitzah, to teach Deb how a woman ought to wear her tallis.
It wasn’t long before I spotted the photos on Facebook, counting several friends among them. Based on the two photos included in this post, I decided to talk to Deb (pictured) about her experience today and each month she joins Women of the Wall for their Rosh Chodesh davening.
Right off the bat, Deb made clear that she hasn’t historically connected to the kotel as a place where she’s wanted to daven. However, she finds that the more she goes with Women of the Wall, the more she wants to go. It’s the community Women of the Wall is fighting to create that speaks to her more than the wall itself.
She told me, the group is “called ‘women’ but it’s actually creating a space for all who want to daven there, who have the right to access this public, Jewish space.” The group’s mission states they “seek the right for Jewish women from Israel and around the world to conduct prayer services, read from a Torah scroll while wearing prayer shawls, and sing out loud at the Western Wall – Judaism’s most sacred holy site and the principal symbol of Jewish people hood and sovereignty.” Deb appreciates that they’ve also created a “queer-friendly space,” and that they “call attention to the need for spaces that are friendly and welcoming to all. There are folks who identify as genderqueer and trans who are invited to lead services, read from the Torah, and take on other roles. Likewise, Women of the Wall creates a welcome space for all genders, including male-identifed folks, to participate in the Torah services” that they hold at Robinson’s Arch after they move from the Western Wall.
Wearing a tallis in a hijab-like manner is apparently permitted.
When I showed Deb the two photos from Facebook, she said that she feels like she’s being “singled out each month” by the police, because she wears a tallis that is more traditionally considered a man’s, and not a colourful tallis that might be more “feminine.” Today, a policeman asked permission of Anat (co-founder of Women of the Wall) to demonstrate, using Deb and her tallis, how women should properly wear a tallis like a shawl. The idea being that this would avoid the 2001 law that makes it illegal for women to perform those religious practices “traditionally done by men” at holy sites, like reading from the Torah, wearing tefillin or a tallis, or blowing the shofar.
“He folded it up, and put it around me like a fake scarf… Of course I unfolded it and ended up wearing almost like a hijab instead!”
Her other response to the police? She davens extra loud when she’s with Women of the Wall. I asked if that was a way of protesting the police interference, but she corrected me. “The truth is that I’m extra loud so that the women feel a presence. And it’s for the policemen, so they hear the truth of the davening, rather than the protest of the women. Because that’s really why I am there: so that I can pray and sing and so can any other person. I guess I like to think I bring some davening confidence…”
Her confidence, and the monthly return of so many woman (and folks of all genders) reminds us that they’re fighting over a public space. A Jewish space. And women (and those who identify outside the gender binary) have just as much right to pray in public as men.
I’m a secret fan of Food Network’s Chopped, and recently between episodes discovered a weird sister show focused on dessert called Sweet Genius. Its eponymous, singular judge and host is a weird and kooky cross between Willy Wonka and Dr. Evil. Get it- Evil Genius, Sweet Genius? Yeah well the show is filled with the same odd humor… Its pretty ridiculous, but I admit its better than watching Cupcake Boss, whose name doesn’t even have a pun… The show has its fans and deriders, but mostly I think it has addicts to its quirkiness.
There was always something odd about the Sweet Genius himself. His flamboyant style hinted at his being gay, but unless you knew his name is Ron Ben Israel, his Austrian accent never would have outed him as a Tel Aviv born-Jew. Of course, his Viennese mother might have something to do with that, as well as giving him knowledge of delicate European style confections, which appeared in Martha Stewart, Vogue and many food pron books before the New York Times named him “the Manolo Blahnik of cakes.”
In 1999 he opened Ron Ben-Israel Cakes in New York’s SoHo neighborhood with one oven and one mixer. As people fled downtown New York after the 9/11 tragedy, he was able to capitalize on lower rents and expand his operation.
Coming from a secular Israeli upbringing, Ben-Israel wasn’t ideologically interested in making his shop kosher, but for a caterer for some of New York City’s biggest hotels, it was a prudent business decision.
He chose OK Laboratories, the Chabad-affiliated kashrut organization headquartered in Brooklyn, which now certifies his shop’s pareve cakes.
After serving in the IDF in the 70′s , he studied dance and pursued a Ballet career that eventually brought him to NYC, where while working odd jobs to make rent he discovered baking.
This is a guest post by The Neo Nazir, a nomadic Jew who spends zes time worrying that the US might actually elect Santorum and that ze and everyone reading this post will be hurled into a den of wild, indigenous mountain lions, only to be devoured limb by limb.
Newsflash! Orthodox Judaism is not the bellwether of queerness. Given Orthodox Judaism’s official position on non-heterosexuality, one hardly expects Orthodox communities to offer a fully understanding dialogue on homosexual identity. But today, even the orthodox are realizing that they can no longer simply sweep LGBTQ issues under the rug.
Tonight in the Chicago area, a controversial event originally scheduled for early January, will be held at Congregation Or Torah, a large modern-Orthodox community in Skokie, IL. This event, sponsored by a number of major Chicago-area Orthodox synagogues and a local Chabad community, will attempt to broach the subject of homosexuality in the Orthodox community, featuring two out-of-town speakers, described by the event’s promotional blurb as “two of the world’s leading authorities on the Torah’s perspective on homosexuality,” Rabbi Dr. Barry Freundel and Rabbi Chaim Rapoport. More »
A little tempest in a teapot has apparently hit the ranks of the Conservative movement about the cover of the latest issue of Kolot (The Conservative Movement’s now-integrated magazine, including more or less all the different arms of the movement that used to have separate magazines).
The Jewish week showcased an internal spat between Kolot and some selected women rabbis who objected to the most recent cover which features a picture of two female arms holding hands whilst wearing tefillin. More »
The Forward just published Conservatives Grapple With Gay Wedding Rite. In an effort to create a typical news article conflict, it misses the bigger picture. Three Conservative rabbis were tasked to create a standard ritual for gay weddings. They tried to hew as closely as possible to the typical non-egalitarian ceremony with the goal of minimizing the differences between homo and heterosexual marriage rituals. While a valiant goal, many of the top decision makers in the Conservative movement (the other members of the Committee on Jewish Laws & Standards of the Rabbinical Assembly), thought the text didn’t work and asked the drafting group to make more radical changes to the text with the goal of a more egalitarian ritual. The only critique in the article that wasn’t from a Conservative rabbi is a quote from Jay Michaelson. I read a comment of Michaelson on Facebook where he said he was more supportive of this effort than his quote that ended up in the Forward article portrayed.
The draft text and suggested revisions are not publicly available so I can’t directly critique them. Still, we can discuss why this effort matters.
There are some great examples of couples doing intense study to create their own ceremonies. BZ has a great series on this. More and more resources are out there. For example, there is Danya’s Alternatives to Kiddusin.
There are still unnecessary barriers for people who want to use these rituals. Here’s the example from my heterosexual wedding (predating both BZ’s and Danya’s writings). We used a non-standard & more egalitarian Ketubah text. While the text was available, we couldn’t walk into most Judaica stores & buy an beautiful ketubah with this text pre-printed. We wouldn’t have even known this text existed if we didn’t have friends who adapted it for their own wedding. To use the text, we needed to contact the author, a total stranger named Aryeh Cohen, to get an electronic version of the text that the ketubah scribe could lay out and then hand inscribe. Even this modest change to a more egalitarian ketubah text required added effort and additional costs. Our discussions regarding variations on the ceremony didn’t go much beyond rings, who walks around who, and whether the object of value should be a ring or a banana.
While finding a wider range of rituals is slightly easier now, egalitarian hetero or homosexual wedding rituals that are rooted in Jewish history and tradition are still an elite decision for those who decide the extra work is worth it.
Conservative Rabbis and other Conservative leaders have long officiated at weddings using a variety of rituals. Some were performing gay commitment ceremonies or weddings before the Committee on Jewish Law & Standards (CJLS) said it was ok and more have done so afterwards. Still, officiants are all piecing together new ritual based on the work of others and their own research and innovations.
Perhaps someone else will correct me, but I think this is the first attempt by a major Jewish organization to create a single, standardized ritual for homosexual weddings. Standardized ritual can remove barriers. A CJLS approved ketubah text for gay weddings will be pre-printed in beautiful ketobot by more suppliers with non-fancy verisions sitting in more synagogue rabbis’ cabinets. New wedding rituals will be in Rabbis’ manuals next to guidance for other lifecycle events. If the new rituals end up being firmly anchored in Jewish texts and traditions, egalitarian, and flexibly gendered, they will see usage in heterosexual weddings whether or not that was the CJLS intention.
While standardization can sometimes decrease innovation, I think it is the opposite in this case. People who want to innovate wedding rituals will still do that. A new standard text just shifts the starting point, with an easily found and hopefully well documented and researched text.
This is a guest post from Staci Akselrod, a student at Hampshire College:
Join us for the Queer Jews and Allies Conference at Hampshire College, in Amherst, MA, on Sunday December 4th! This free, day-long conference will offer workshops, panels, plays, and more, addressing the unique experiences of queer Jewish identities as they weave among spirituality, sexuality, secular culture, gender identity and expression, political perspectives and movements, and religious traditions. This event welcomes all queer, gay, trans*, lesbian, and bisexual Jews and allies to learn, network, and create community in a safe, respectful, and accountable space. Kosher lunch and dinner will be provided for registered participants.
The conference will be primarily located within a wheelchair-accessible building. The food served at the conference will be kosher dairy and kosher vegan, and the conference schedule has been timed to best utilize the PVTA bus system.
Just thought I’d bring to your attention an amazing conference that’s happening in NYC in a couple of weeks (April 10th, to be precise). It’s called Transforming Beitech/a, and it’s for clergy, Jewish professionals, and folks studying to be one of those things, run by, and happening at, CBST. It’ll cover everything from lifecycle and ritual stuff to pastoral care issues, working with elders and youth, institutional audits, and a whole bunch of other things. It’s going to be fabulous, (and I’m not just saying that because I’m on the advisory board, either.)
I know everyone wishes that we’d just stop talking about thisalready and technically, what I’m about to mention isn’t strictly a Jewish matter, but there was an interesting link on BoingBoing this morning regarding reporting on the sexuality of, let us say, well-known figures (since the person mentioned there isn’t precisely what one might think of as a celebrity).
The point being made is that it’s not quite as simple as whether or not one’s sexuality is a private matter – rather that by agreeing to not discuss it, “the press” is actually enforcing the idea that gay sexuality is bad, that the very hint of a partner of the same sex is akin to pornography and is a discussion of sex, rather than simply talking about normal and natural parts of an individual’s life – and in fact, in my opinion, that’s exactly how the conversation about Debbie Friedman shook out: dlevy expressed sadness that she hadn’t been able to live her life in a way that everyone else (straight) does, where she talked about her family (partner) held hands in public, etc, and everyone else started screaming about how she has the right to keep her sex life private and who cares as long as she doesn’t scare the horses in the street,which was precisely missing the point. The original post is here, but IMO BoingBoing sums it up clearly and nicely.
I spoke about this topic with Debbie enough times to know that she wasn’t interested in this aspect of her private life being discussed in print.
I knew about it, other writers knew about it, and respected her privacy. There was enough to write about her — and Shlomo Carlebach, for that matter — without getting into what they did or whom they called when they were lonely.
Did some closeted Jews feel that closeted lesbians would benefit from her talking about sex?
And it continues from there. Regardless of whether you think Friedman herself should have been out or not–and outed or not–there are a couple of problems here. First, this rehashes the whole notion that being out and queer (as @itsdlevy noted on Twitter this morning) is all about what happens between the sheets (as opposed to, say, what happens under the chuppah, what happens when one brings a date to events, what happens at daycare pick-up, and so forth.) This isn’t (‘just?’) about “bedroom stuff.” It’s about life stuff. And though Marks seems to cast the story as one in which Friedman herself framed the issue as about sex, I’m not so sure I consider him a reliable witness.
Being gay is like sexually assaulting your congregants and followers? Really?
(And if you want to talk open secrets, from Blustain’s Lilith article, linked above: “We do know that certain segments of the progressive Jewish world, until the day Rabbi Carlebach died, distanced themselves from him because they were aware of reports of his sexual behavior. Leaders at ALEPH, and its sister organization, a retreat center called Elat Chayyim, told Lilith that during Rabbi Carlebach’s life they refused to invite him to teach under their auspices or sit on their boards.”)
I take umbrage at the idea that sexual assault and harassment is about “call[ing someone] when.. lonely.” I take umbrage at the idea that the perpetuation of sexual assault and harassment is something that should not be discussed. I take umbrage at the even merest implication that being queer and perpetuating sexual harassment and assault are even remotely analogous.
If you want to argue that Friedman had a right to privacy about her life, you can argue that. But do not bring in this disgusting analogy, and do not imply that sexual abuse should ever be left a private matter.
When I heard that Debbie Friedman had passed away, I was sitting in a conference room at the San Francisco Federation, participating in a board meeting for Keshet, a nonprofit organization working for the full inclusion of GLBT Jews in Jewish Life. I learned of Debbie’s passing via a message posted on Twitter by a lesbian Jewish educator with whom I used to work. The news hit our meeting hard. We stopped for a moment of silence. After all, she was one of us.
Sadly, Debbie Friedman was not a member of the Keshet board of directors. She was, however, a lesbian Jew. But reading the press asking for healing prayers during her recent illness, or the overwhelming displays of grief and affection in both the Jewish and mainstream press since her passing, you’d never know it.
I didn’t know Debbie personally. But like most liberal Jews my age who have been even the slightest bit involved with organized Judaism, I’ve been touched by her melodies. Most of those songs came to me second- or third-hand, learned at summer camp and USY events from song-leaders and enthusiastic youth leaders who taught their friends to sing “Not By Might” or her havdalah niggun as though they were as old and as central to Judaism as the Torah itself. Although I eventually became familiar with Debbie Friedman’s name, I still prefer to hear her songs shouted by enthusiastic teenagers over her considerably more polished renditions. And it wasn’t until I reached graduate school that I learned that the havdalah melody I had been singing since the fifth grade came from her wellspring of melody.
I didn’t know Debbie personally. But as someone who’s been a leader in the Jewish GLBT world for a number of years, I’ve heard persistent stories about her life as a lesbian. It seems that Debbie’s sexuality was an open secret; everybody knew about it, but no one spoke of it. This made me angry. Was she ashamed? Did she fear for her career? From all accounts, Debbie was incredibly humble – is it possible that she didn’t realize how central and beloved she was to not only her Reform Movement, but to contemporary American Judaism as a whole? I can’t imagine a single synagogue refusing to sing her prayer for healing because the love of her life was a woman, but maybe Debbie could.
I don’t bear any ill-will towards Debbie for staying in the closet. But her life in the closet was double-barreled tragedy: how sad that Debbie could not live her life with wholeness, and how sad that so many queer kids were deprived such an important role model. How ironic that the tyranny of the closet overpowered the woman whose songs let us let go for a moment of what the world might think of us, just long enough to shout “Nutter butter peanut butter” or sway with our arms around our friends and not worry if we looked gay.
My friends who knew Debbie tell me that she had a life-partner. I don’t know her partner’s name, because all the press around Debbie’s illness and passing only asked for prayers and comfort on behalf of Debbie’s sister, family and friends. I hope this did not add to the unbearable pain and loss her partner must be experiencing now, but how could it not?
My friends who knew Debbie tell me that she struggled against the closet, that as recently as this year she expressed a desire to come out and a loss as to how to do so. It saddens me to think of her life ending, prematurely, with this business left unfinished. I hope whoever becomes the guardian of her legacy will follow through on this wish of Debbie’s, so that her life can be a blessing to future generations of GLBT Jews, and to all Jews.
Honoring movers and shakers doing good work on behalf of (or for) the Jooz in the areas of:
Social and economic justice and do-gooding
Peace (in Israel and elsewhere, except Iceland)
Jewish culture (whatever that is)
Spirituality (‘specially the touchy feel-y sort)
Inclusivity (Pluralist, Racial, Gender and all that ‘faggy’ stuff)
Media (it is the message after all, liek this blog)
Other things we hate but have to include.
Step one: We announce the contest and make it sticky on the site. (check)
Circulate it via email, blogosphere and intertubes. (need your help here)
Develop snarky but slick logo that looks Obama-esque (uh, check?)
Step two: Nominations accepted via form submission on the website
Post facebook event/app/group/widget to redirect voters to jewschool.com
Be sure that heads of major Joowish organizations and entities iz nominated.
Also, anyone with a huge email/twitter/facebook following…
Note that femalez iz welcome to apply but will not be winnerz
(cuz they iz too stoopid… naw, cuz they all already iz heroz- hi mom!)
Step three: Inform all nominees they are finalists. Because they are all special.
To be named a 36, they must encourage their supporters to vote for them
(and be popular).
Votes are accepted via hosted form, which collects their name, locale,
Announce winners of the cheerleading squad via press release, youtubz
Compile voter list into email database and announce winners via email list
Solicit their financial support, just for shirtz and gigglz
Use the email list for our own purposez: to give all teh kittehz cheezburgerz er- Kosher tofu-parve cheezburgers..!
Muuuuhahahahahaha!!!! I eatz it up. I laffs at u. More »
1. What does the decline of COEJL and the rise of HAZON say about the dynamics in Jewish organizational life? Who is in a position to exploit those dynamics to push for more change at a faster pace, in fields other than the environment?
2. How will the rise of J Street affect the dynamics within JCRC’s, federations, synagogue Israel committees, Hillel and other places where Israel advocacy is a driving force but not the formal heart of the mission? Does anyone have a snapshot of what should or will be different than today?
3. How will the rising acceptance of LGBTQ Jews in the Jewish community mainstream affect the Orthodox/non-Orthodox divide?
4. Is there a chance that money spent on engaging less connected younger Jews will decided upon BY representatives of the target group instead of by older consultants and veteran communal agency staff members?
5. Is the rising generation of new leadership successfully mimicking the norms of the older generations, or demanding change as a condition of future engagement despite the short term consequence of not being promoted?