Open Hillel is a student-led campaign to change Hillel’s policies to better reflect our community’s values of pluralism and inclusivity. The statement below is a response to “Working Together to Expand Support for Israel on Campus,” written byHillel’s President and CEO Eric Fingerhut AIPAC’s Leadership Development Director. The article announces a new partnership between Hillel and AIPAC.
Open Hillel Responds to AIPAC and Hillel’s new Partnership
Hillel has consistently demonstrated an admirable commitment to religious pluralism, welcoming students who span the full spectrum of Jewish religious practices and beliefs and encouraging students to connect with Judaism in ways that are meaningful to them. We are worried that this pluralistic spirit, so beneficial to Hillel and the Jewish community, is lacking in the political arena. In particular, we are deeply troubled by Hillel President and CEO Eric Fingerhut and AIPAC Leadership Development Director Jonathan Kessler’s recent declaration that Hillel and AIPAC “are working together to strategically and proactively empower, train and prepare American Jewish students to be effective pro-Israel activists on and beyond the campus.” We fear that this new partnership will alienate Jewish students whose views do not align with those of AIPAC, stifle discussion and debate on issues concerning Israel-Palestine, and undermine Hillel’s commitment to creating an inclusive community.
AIPAC’s policy positions are highly controversial among Jewish college students and the American Jewish community at large. Thus, if Hillel operates with AIPAC’s definition of “pro-Israel” as the benchmark for what is and is not acceptable within the Jewish community on campus, it will alienate many Jewish students. For instance, Point 6 of AIPAC’s 2012 Action Plan calls for “the recognition of Jerusalem as Israel’s undivided capital.” However, since Palestinians also claim Jerusalem as their capital, many students believe that Jerusalem should be divided or shared. Indeed, 82% of American Jews support a two-state solution with an independent Palestinian state in the West Bank, Gaza, and East Jerusalem in exchange for full diplomatic recognition of Israel by the surrounding countries. Similarly, AIPAC’s national council voted down (by a large majority) a measure calling on Israel to dismantle “illegal settlement outposts,” the small minority of settlements that are illegal under Israeli law – not to mention, of course, that it tacitly supports the rest of the Israeli settlements in the Occupied Territories, all of which are illegal under international law. In contrast, nearly three times as many U.S. Jews believe that settlement construction hurts Israel’s security as do believe that it helps. Hillel is an umbrella organization serving all Jewish students, as its vision and mission statements express. AIPAC supporters can and must have a voice in Hillel. But that voice is just one voice; it is not and cannot be THE voice.
In their article, Fingerhut and Kessler describe the AIPAC-Hillel partnership as strategically necessary to combat “anti-Israel” activity on campus. However, in order for Jewish students to truly engage with Israel in a thoughtful manner, we should have the opportunity to hear a wide range of perspectives on Israel-Palestine — including voices that speak to Israel’s shortcomings and criticize its policies. For instance, in pointing to “anti-Israel organizing” at Stanford University, we assume that Fingerhut and Kessler refer to a national conference held at Stanford by Students for Justice in Palestine. Though SJP takes controversial positions, it raises important questions about the Occupation and human rights abuses in the Palestinian Territories. Many Jewish students (and American Jews in general) from across the political spectrum care deeply about these issues; indeed, many American Jews oppose and protest the Occupation. While some seek to write off conferences and events like these as malevolent and silence their efforts, we believe that Hillel, the campus center for all Jewish students, should provide a space for discussion and debate so that students can better understand the complexity of the situation in Israel-Palestine. As one Jewish student at Stanford explained last spring, when the Jewish community refuses to talk about controversial issues, it creates an image of unity but actually divides the community and alienates students who hold ‘dissident’ views or who simply are looking for honest and open discussion.
We also are saddened that AIPAC, in Fingerhut and Kessler’s piece, implied that the success of Hillel at Stanford’s Shabbat Across Differences somehow justifies this new AIPAC-Hillel partnership. Part of what made that Shabbat event so wonderful was that it was not run by AIPAC or any other one Israel/Palestine-related advocacy group. Students of all different political persuasions, as well as Hillel staff, worked together to create that Shabbat — and we believe that that is a model for other schools to follow. The picture that the article painted, of Hillel needing AIPAC to rally more students on campus in support of their form of pro-Israel advocacy, was not the reality and it should not be in the future.
AIPAC deserves a place within Hillel, as one of many voices on Israel-Palestine. However, given AIPAC’s specific and narrow policy agenda, it should not define what it means to be “pro-Israel.” Even more fundamentally, no political advocacy organization should set the boundaries of what is encouraged, acceptable, and forbidden within the Jewish community on campus; and we worry that this partnership means that AIPAC will be asked to do so. Just as, at Shabbat dinner, students of all denominations come together, share their experiences, and learn from one another; Hillel should encourage students with different political views to come together and discuss relevant issues for the sake of dialogue and mutual understanding. Ultimately, a strong community is one that acknowledges and embraces its own diversity.
The tagline of this year’s Jewish Feminist Alliance (JOFA) 8th annual gathering on Dec 7-8 has sparked a conversation: “It’s not just for feminists anymore.”
Long time JOFA supporter Jennifer Moran’s Facebook feed blew up when she posted this status: ”Just received an ad for the 8th International JOFA Conference, which proclaims, ‘It’s not just for feminists anymore…’ How I wish that I could convince my fellow women’s rights activists to stop disparaging, diminishing, or distancing themselves from feminism.” Others wondered if JOFA’s mission had changed, if social norms in the Orthodox community had led JOFA to shift its recruitment strategy away from the “radical” notion of feminism.
What’s the motivation behind this tagline and what’s happening at the conference? We spoke with Sarah Blechner, Marketing Chair for the upcoming conference. Blechner was raised in an Orthodox feminist household and has attended JOFA conferences since she was in high school.
Jewschool: What can we expect from this year’s JOFA conference that’s different from previous years?
Sarah Blechner: Whereas many of the past conferences have focused on the Orthodox community writ large, this year, while we will still be tackling those large, community issues, we are also talking in a much more personal way than ever before. We are really looking forward to bringing many of the “big” issues down to an individual level and discussing how many of these issues impact the everyday, the individual, and the quieter moments. More »
Stars of David: Prominent Jews Talk About Being Jewish debuted in 2005 and has been a perennial bar mitzvah gift ever since. The book, which features interviews by Abigail Pogrebin with about five dozen celebrities about their Jewish identities, is now an off-Broadway musical. Pogrebin is no stranger to the musical stage; she chronicled her experience as an original cast member of the infamous Stephen Sondheim flop Merrily We Roll Along in her 2011 Kindle Single Showstopper. This morning I chatted with her about the experience of writing Stars of David, both book and musical, and how her evolving Jewish identity has shaped the project.
In the introduction to the book, she discusses that part of the impetus for the project was that Jewish identity had crept up on her. She was married to a Jewish man, had two children approaching the ages when they might want to know something about what being Jewish meant, and she realized that she didn’t have an answer to that question. “I wasn’t necessarily honest with myself about why I started the book in the sense that I didn’t know how at sea I was, in terms of my own Jewish identity, when I approached famous people,” Pogrebin said. “I think sometimes stories are generated by some subconscious impulse to understand something for yourself. And I don’t want to over-analyze my motivations in starting the book, but I would say that having these frank conversations with some of our highest achievers made me look much more candidly at myself, and I realized I hadn’t answered a lot of the questions I was asking, personally.”
Like the zombie living dead trend,Torah manicures fever just will not die.
Starve the cold, feed the fever, or the reverse. Kill it, already. Why is this still being talked about as though it were an innovative thing? It is NOT.
Look, the idea seems innocuous- in order to make Torah attractive to girls, let’s have a middle school club in which they give themselves manicures with things related to the Torah, parsha scenes, perhaps, and (eventually) discuss them. (How bold, how innovative! came the cry from the innovation alter kockers.)
Guess what Midrash Manicures is not, other than innovative? Innocuous. It trivializes both the girls and the Torah. It doesn’t (as some claim) make Torah more accessible, it makes it “cute” – compared to what “boys do” – which is, study commentaries, and use Torah to make laws and meaning. (When boys do things like get manicures, as they sometimes do for events like Manicure for the Cure, it’s funny, because what girls and women do is seen as trivial and silly. Even though they’re stepping outside of traditional masculinity, they can do it in this instance, as long as they make a joke out of it.)
But, everyone howls, it makes girls more interested in Torah! Well, does it really?
Let’s say it does: So, why aren’t they interested in Torah without it then? What is the structural problems with the way we teach Torah that makes girls think, Nope, not for me? The reason girls maybe don’t love the Torah or whatever is that it’s not cute or cool or sexy for girls to be smart, ESPECIALLY in middle school, when this whole manicure thing is going down. Girls are socialized to not be openly smart or bold or interesting because boys don’t like it. (And boys are the most important thing. Duh.) Instead of openly challenging that-or anything else- Midrash Manicures is buying right into it. It’s not unlike fraternities and sororities who coordinate massive efforts around philanthropy and raise money for kids with cancer-it looks like a great thing to do, so no one questions it, or their failure to work on any level for structural change or systemic roots.
It’s not that, in and of itself, there’s something wrong with getting a manicure. It’s the idea that painting one’s nails with the parshah is an innovative way to teach girls Torah instead of a regressive reinforcement of ideas about gender and both the importance of Torah (it’s so simple you can put it on your nails, if you’re a girl) and how girls can be induced to learn. But in several of the articles lauding this innovation, when the girls were asked about it, their responses were along the lines of: My friends say I’m so lucky because I get to do my nails in school. Clearly the Torah study is sinking in.
Rainbow Tallit Baby has written about this as well, and nailed it (pun intended): “While the manicure program may get more girls in the door than a regular midrash class, offering this program sends the message that torah study is not a serious occupation for women and that torah is not appealing on its own and needs to be sugar-coated (or Ravishing Red coated) to be made palatable to them.”
Kari Hochwald is 23 years old and from Jacksonville, Florida. She graduated from the University of Florida in 2012 with a degree in English. She spent the past year volunteering in Israel through Masa’s Israel Teaching Fellows program in Rehovot. After a few months back at home, Kari has decided to return to Israel to live and work in Tel Aviv.
Jewschool: Say some things about your Jewish background and your previous experience(s) in Israel.
Kari Hochwald: My Jewish background is.. Conservaform? I guess? ( My family switched from a Conservative to Reform temple when I was 11). I really only stayed involved up through my Bat Mitzvah and a couple of years of volunteering at the temple. I was very uninvolved in high school and didn’t really find a Jewish outlet until the end of my Junior year in college when I went on a Taglit Birthright trip with the University of Florida Hillel, visiting Israel for the first time. Jacksonville doesn’t have a huge thriving Jewish community so I never had that many Jewish friends, and it’s hard to get involved on the college level when you don’t know many people at Hillel/Chabad (it’s a bit clique-y). Now my Judaism is more Israel centered and I would identify more with the “secular” movement. I was very involved with Hillel during my senior year of college, as a Masa intern and Zionist Gators group founder.
My experience in Israel this year was, of course, amazing, and so different from what you think you are seeing on Birthright. I felt a connection to Israel during that brief ten days, but being able to live there for ten months and attempt to understand the language, culture, controversies, and diverse land were things I could never have experienced otherwise. The highlight was partaking in all of the Jewish holidays in Israel, when no one questioned why I was missing class on Yom Kippur, and Chanukah was the main December event. My Hebrew didn’t improve immensely, but from teaching in a middle school I had a much better understanding of English grammar (ever heard of stative verbs?).
JS: Why Israel Teaching Fellows? More »
Guest post by Rabbi Mishael Zion
Rabbi Mishael Zion is the co-Director of the Bronfman Fellowships, a diverse community of 1,000 young Jewish leaders from North America and Israel. He is the author of “A Night to Remember: The Haggadah of Contemporary Voices”. Mishael blogs at Text and the City and in 2013 was named one of ten “Rabbis to Watch” by Newsweek/the Daily Beast.
A once in a century holiday is upon us. The menurkey will soon sit at the table with the pumpkin pie and the latkes. Let us not underestimate this moment for the American Jewish community. Thanksgivukkah is here.
Jews have always loved Thanksgiving. Now that their favorite American holiday finds itself face to face with America’s favorite Jewish holiday – Hanukkah – the encounter can say an enormous amount about the American Jewish collective story. In other words, Thanksgivukkah tells us something important about what Jews are doing in America.
It starts with good timing. When Hanukkah falls on Christmas, it highlights Judaism as a religion, a fair contender on the scene of American denominations. But Thanksgivukkah yanks the carpet from under the convenient Christmas-Hanukkah dichotomy.
The Thanksgiving of today grew out of its religious roots. The same could be said of the Judaism of many Americans. Thanksgiving is about America, but not in a celebration of patriotic triumphalism. It’s about America as a promise, an idea, a project. If, any other year, most American Jews sideline Judaism and celebrate Thanksgiving simply as Americans, this year’s calendar demands owning up to the Jewish take on the American story.
An earlier version appeared with photos from the occupation at allthesedays.org
I hesitated before writing this. I didn’t want to even engage with the silly idea that “there is no occupation.” Unfortunately, that idea is finding more and more traction in main stream forums.
The Jewish Federations of North America (JFNA) General Assembly (GA) is set to begin in a week. It will be taking place in West Jerusalem at the national convention center. It is a place that sits just a few minutes’ drive from the occupation.
The Forward has already reported on the fact that the GA will not have any discussion on the occupation despite it purporting to be the place that inspires and engages current and emerging Jewish leaders” in order to tackle “the most critical issues of the day”. The Forward explains that Jerry Silverman, President and CEO of the JFNA, emphasized the GA’s focus will be on “’dialogue’ and ‘questions,’ particularly from young Jews, with no holds barred”.
This may seem like a positive step for the established Jewish community, so often seen as deterring analysis and open dialogue. Unfortunately it’s simply more of the same.
Apparently Silverman doesn’t want the occupation included in the content of the GA, because he doesn’t want to “get into the political arena”, but as The Forward reports, the GA has already entered that arena. There is a long list of events on political issues from Israel advocacy in the Diaspora to the separation of Synagogue and State in Israel. One speaker at the GA will be Knesset Minister Naftali Bennett who has said thoughtful things such as “When you were still climbing trees… we had here a Jewish state” and “I will do everything in my power to make sure that they [the Palestinians] don’t get a state.” A wide array of Israeli politicians will be there.
So much for staying out of politics.
Book Review: What Do You Buy the Children of the Terrorist Who Tried to Kill Your Wife? A Memoir, by David Harris-Gershon
What do you buy the children of the terrorist who tried to kill your wife?
This is not a question that many of us have ever asked, or even thought about thinking about figuring out how to ask. Or why, or whether, or how such a question could even exist. But this is what David Harris-Gershon found himself asking in a Toys-R-Us in Jerusalem one Friday afternoon, as it was preparing to close. This is the question that encapsulates the absurdity, desperation, and emotional daring in his mission to meet the jailed terrorist who planted the bomb at Hebrew University that killed nine people, including his friends Marla and Ben, and injured 100, including his wife, Jamie, who was eating lunch with them when the bomb detonated.
Harris-Gershon, a schoolteacher, dad, columnist for Tikkun and the Daily Kos, Moth Grandslam Storytelling champion, first-time author, and lover of words and dictionaries, learns a few things along the way, starting with language: More »
Good progressive yidn of NYC! Just wanted to let you know that applications are officially open for the AVODAH Fellowship, a selective new program for Jewish early-career professionals currently working to address the causes and effects of poverty in New York City.
The AVODAH Fellowship is a high-impact learning and community-building experience that will enable participants to sharpen their skills and analysis while expanding their personal and professional networks. Based on a curriculum grounded in Jewish thought and learning, the Fellowship will provide training and support to emerging Jewish professionals engaged in the antipoverty field.
Participants in the AVODAH Fellowship will gain from AVODAH’s 15 years of expertise in antipoverty leadership development through:
-A Community of Mentors and Colleagues: Join an intentional Jewish community of experienced social justice leaders who will help you develop your skills, and build a support system that will nourish you personally, professionally, and spiritually.
-Innovative Learning: Participate in regular seminars drawn from AVODAH’s cutting-edge curriculum, and engage in critical analysis about domestic poverty while viewing your work through a Jewish lens.
-Connected for Life: As a member of the Fellowship, you’ll be welcomed into the AVODAH alumni community, a network of hundreds of social justice leaders who will provide community and support throughout your career.
Ideal Applicants for the Fellowship:
-are 1-3 years into a career in antipoverty work, and spend at least part of their time working directly with individuals living in poverty.
-have a demonstrated interest in exploring the intersections of Jewish life and identity and antipoverty work.
-have a commitment to personal growth and an active interest in building community and developing the power of a network.
-have a desire to be part of a group learning environment and intentional network during and after the Fellowship.
Applications will be open until November 12th, so please go to avodah.net/fellowship today for more information or to apply.
(Crossposted to Mah Rabu.)
The Pew Research survey, “A Portrait of Jewish Americans,” released yesterday, has received a lot of attention in both the Jewish and the mainstream media. I don’t have anything more to add about the results themselves; many pages have already been written in the last 48 hours. But after reading both the data and some of the spin, I have several comments about what we can and can’t conclude from the data.
1) Orthodox Retention
There has been discussion of the retention rates among various age cohorts of Orthodox Jews, i.e. what percentage of Jews raised as Orthodox currently identify as Orthodox. This percentage is significantly higher among the younger age cohorts than among the older cohorts, leading some to conclude that the Orthodox world is more effective at retention at the present time than in the past.
This conclusion is not supported by the data. Let us consider an alternate hypothesis: The attrition rate of Orthodox Jews has remained constant over time. What results would we expect from this hypothesis? The percentage of raised-Orthodox Jews who currently identify as Orthodox should decrease with increasing age (since older people have had more time to leave Orthodoxy), and this is in fact what we see in the data. But we can be more precise in our predictions from this model: The percentage should decay exponentially.
To test this, I fit the numbers to an exponential curve. I made the following assumptions and simplifications (which were quick-and-dirty, but you can try it yourself with different assumptions): I assumed that 100% of Orthodox-raised Jews identified as Orthodox at age 18 (and all attrition occurred after this). I collapsed each age range (e.g. 18-29) to a single data point at the center of the age range. For the highest age group (65+), I assumed it went up to 90.
The result was that the data fit the exponential very closely (R2 = 0.9932), with an attrition rate of about 2.4% per year:
Of course we can’t conclude that there has in fact been a steady rate of attrition either! My point is just that this would be consistent with the data. There are many possibilities – it would also be consistent with the data that everyone who leaves Orthodoxy leaves during their 20s (which would mean that the attrition rate is in fact much lower for the current 20somethings). There’s just no way to determine from these data (which only provide a snapshot of the present time) which model is correct, without data from past generations.
2) Denominational Identification
By Rabbi Mark Asher Goodman
Just in time for back-to-school shopping and your first Hebrew school tuition ACH auto-withdrawal, two Jewish websites have let loose their bloggers to take a dump on traditional Jewish education. More »
A guestpost from FoJS, Rabbi Mark Asher Goodman
I, like most children of liberal Jewish parents born on the coasts, have long held the first amendment to the constitution to be sacrosanct: just barely below the 10 commandments and slightly higher than a hot pastrami with brown mustard. It is that important. And it was the 1st Amendment ‘Freedom of Speech’ that was always the most cherished of those rights.
But recent events have started to make me question this deep-seated belief. I’ve started to consider whether maybe it’s time we restricted free speech. Let me explain. More »
A Jewish friend who used to live here once commented that, in Berlin, it is impossible to walk more than a few blocks without bumping into another Holocaust memorial. This year, on the 80th anniversary of the Nazi rise to power and the 75th anniversary of the Kristalnacht pogroms, the entire city is part of a “theme-year”;a memorial to the lethal seeds that were planted here.
“Diversity Destroyed. Berlin 1933-1938-1945. A City Remembers” is the way in which Berlin is teaching its residents and visitors precisely how the diversity and democracy of Weimer Germany so quickly gave way to the rise of the brutal fascism that led directly to ghettoes, concentration camps, and extermination centers. In addition to the permanent Holocaust memorials, there are temporary exhibitions, lectures, films and other programs. These are publicized all over the city on kiosks, in subway stations, in the newspapers. It is impossible to avoid them.
Sometimes when I go to Jewish events that I know will include a question and answer session, I make a chart that looks like this:
# of times someone asks a question that is not actually a question ( __ )
# of times speaker is interrupted by someone in the audience ( __ )
# of rants by audience members ( ___ ) *
This chart has come in particularly handy at conferences, but can be applied on a holiday such as Shavuot, if you write. (It also makes an excellent drinking game.)
I spent Shavuot at the JCC in Manhattan, which, if you have not attended a tikkun there before, can be really overwhelming. It’s super crowded, especially in the areas with the cheesecake and water and coffee. The offerings are pretty diverse: yoga, films, art, speakers, and more traditional learning situations with chevrutah. I came because I was in the neighborhood, and also for the 10 pm session with Rabbi Jacqueline Koch Ellenson (RKE in this piece, for the sake of brevity here), director of the Women’s Rabbinic Network, called “Women of the Wall, Pluralism in Israel, and American Jews.”
RKE began by asking the audience about the values that motivate their activism (“I just don’t want someone to say that my voice can’t be heard,” said one woman,) and also about the values that they felt Israel should embody, which were no surprise in a liberal Jewish crowd: equality, democracy, justice, respect, Judaism, co-existence, pluralism. “I am worried by what I see in the news,” said RKE, before giving a brief history of the actions of Women of the Wall, beginning in 1988, when the group gathered at the Kotel for the first time. In 1993, the group attempted to read Torah for the first time at the Wall, resulting in the arrest and detainment of group members. (The Torah reading happened, outside the jail near Jaffa Gate, while members of the group and allies waited for folks to be released.) ”There was a feeling of being vulnerable, and yet so strong,” said RKE. The events continued to escalate after 1993, and American Jewish support for WOW grew. RKE: “Seeing Jewish women being taken away by Israeli police in a Jewish state? How can it be?” More »
Shavuot starts tomorrow night (Tuesday, May 14th) ! Here’s a list of what’s happening where. Did we miss anything? List it in the comments.
(obligatory picture of cheesecake)
Austin’s Annual Jewish Community Tikkun Leil Shavuot
Community Tikkun at the JCC of the East Bay (Includes family programming a supervised space for children to sleep over.)
Larger list of Bay Area stuff
Brookline Community Tikkun Leil Shavuot at Congregation Kehilath Israel. (Sessions and teachers here)
Isabella Freedman- Shavuot: This Year’s Revelation and Hazon: Torah of Food
Accessible from NYC
Mishkan Chicago: Sha.voo.ote: Revelations in Creativity, Politics, Spirituality & Torah
5773 Lakeview Tikkun Leil Shavuot
Upper 16th St Tikkun (Fabrangen, Ohev Sholom, Segulah, Shirat HaNefesh, Tifereth Israel)
Shtibl Minyan retreat at Brandeis Bardin campus of the AJU
Community Tikkun at Temple Beth Am
Montgomery County, Maryland
Tikkun Leil Shavuot with Moishe House MoCo and Congregation Beth El Montgomery County
5th Annual Shavuot Tikkun Leil: A Joint Torah Venture among Beth Israel, Gates of Prayer, Shir Chadash
Shavuot Across Brooklyn
Tikkun Leyl Shavuot at the JCC Manhattan (Upper West Side)
Yiddish Farm (New Hampton, NY)
Community Tikkun Leil Shavuot
Tikkun Leyl Shavuot at Penn
Santa Rosa, CA
Congregation Beth Ami
Downtown Tikkun Leil Shavuot
Yesterday, the Open Hillel campaign, a student led initiative to change policies around permitted conversations on Israel on campus, presented their petition ( 801 signatures strong as of this writing) and letter to the Hillel International Board in Washington, D.C.
The grassroots initiative was started by members of the Harvard College Progressive Jewish Alliance (PJA), a Hillel-affiliated group, when PJA was prevented from co-sponsoring an event with the Palestine Solidarity Committee in Hillel. Open Hillel urges Hillel International to revise, reconsider, and ultimately remove its Standards for Partnership, which read: “Hillel, the Foundation for Jewish Campus Life, has chapters and affiliates on university campuses across the US and abroad. Hillel International currently publishes “Guidelines for Campus Israel Activities” which declare, “Hillel will not partner with, house, or host organizations, groups, or speakers that as a matter of policy or practice: Deny the right of Israel to exist as a Jewish and democratic state with secure and recognized borders; Delegitimize, demonize, or apply a double standard to Israel; Support boycott of, divestment from, or sanctions against the State of Israel; Exhibit a pattern of disruptive behavior towards campus events or guest speakers or foster an atmosphere of incivility.”
The Open Hillel campaign asks that Hillel ”remove all political litmus tests for co-sponsorships, affiliated groups, and invited speakers.”
More from the letter (written and signed by Jewish student leaders from universities across the country):
“Pluralism should be extended to the subject of Israel, and no Jewish individual or group should be excluded from the community simply because of political views. The prohibition against anyone who “delegitimizes” or “applies a double standard” to Israel is used to silence students who are critical of Israeli policies or express views with which the Hillel leadership disagrees. These policies deny all students the opportunity to learn about a range of views and form well-supported and defensible opinions about Israel. We all lose out when important perspectives within our community are stifled.”
The campaign is currently awaiting a response from Hillel International and will continue to expand if Hillel International is resistant to the requests of the petition and letter,
This guest post by Eliana Fishman is part of an ongoing dialogue, which starts with the original post by Eliana Fishman and continues with the response by Raphael Magarik.
Thank you so much, Raffi, for continuing this conversation with me. I respect the thoughtfulness and passion that you bring to your relationship with Israel.’
I work very hard (as I’m sure you do) to ensure that my halachic practice reflects my values. I am not always successful, but I try. Text helps me explore what my values are, and how they define my practice. Both Masechet Pesachim and Rav Ovadyah Yosef’s teshuva give voice to what many American Jews have forgotten is a possibility: We can live religiously authentic, meaningful Jewish lives without a direct relationship with the modern state of Israel because our redemption is not about Israel.
American Jews and Israeli Jews are, simply, different. Look at central coming-of-age experiences: Non-Chareidi Israelis come into adulthood through military or national service, while (and this is a generalization) the American Jewish coming of age experience involves a college education. Religious American Jews subdivide based on praxis and attitudes towards gender, while religious Israeli Jews subdivide based on praxis and attitudes towards Zionism. With different sets of values, shouldn’t our halachic practice also be different? Neither geographic practice needs to be defined as better or worse. They’re just different. We can use differences in Ashkenazi and Sephardi halacha as a paradigm. Each community defined their practice based on their geographic and sociological norms. We can do the same. Israel should not dictate my religious practice, and vice versa.
Previous NHC Fellows
Short of a J-Street conference or a Limmud event, you’d be hard-pressed to find an annual gathering that attracts as many Jewschool writers as the National Havurah’s Summer Institute. This, my friends, should be reason enough to register right this moment.
But a little context always helps, so here is some more description to further entice you:
Now in its 35th year of empowering local do-it-yourself, community-based Judaism, the National
Havurah Committee is gearing up for what promises to be an incredible Summer Institute. With
over two dozen courses, a social justice fellow, two extraordinary artists-in-residents, and
dozens of local havurah communities represented, the National Havurah Summer Institute guarantees you an unparalleled experience which is equal parts spiritually, intellectually, and culturally fulfilling.
Whether you enjoy midnight walks in the woods, guided meditations, heated (but respectful!)
theological debates, hands-on crafts, in-depth chevruta text study, late-night sing-alongs and
spontaneous jam sessions, alternative prayer experiences, early-morning hikes, community
discussions about social justice, or just meeting some of the most thoughtful and creative
individuals you will ever meet–all against the idyllic backdrop of breathtaking rolling green mountains and a sparkling lake in Southern New Hampshire–the National Havurah Committee’s Summer Institute promises to deliver an experience that will both uplift and inspire.
As if this alone were not exciting enough—there’s more!
If you are a college student, we invite you to participate in our special college program, where
you will work together with your peers, guided by two talented facilitators, to cultivate new
leadership skills. The College Leadership Program is specially designed to empower current college students to build and sustain Jewish communities on their campuses.
For recent college graduates between the ages of 22 and 32, the National Havurah Summer Institute offers the NHC Fellows Program (formerly, the Everett Program). This program offers a once-in-a-lifetime opportunity to connect with fellow young Jewish leaders in order to share and build your skills together. All NHC fellows will receive free tuition and room-and-board and will participate in additional programming geared particularly to the specific interests and needs of participants in this group.
As a former participant in the Fellows Program, I can personally attest to the extraordinary impact that it has had on my life. In addition to introducing me to a cohort of wonderful new friends, the then-Everett Program helped me think critically and creatively about building vibrant, relevant local Jewish community and inspired me to return home (then Minneapolis) to start a new Havurah. Incidentally, one of this year’s institute’s planners met her now-fiancée when she was an Everett Fellow. So apply now, and who knows where this simple act may lead you??
The deadline for the NHC fellows is May 1, so if any of the above speaks to you, apply right away! General registration can be found here.