This week marked the first yahrzeit of Rav Ovadia Yosef. Last year, in the aftermath of his death, and in the midst of a media storm including wildly varying assessments of his life, I posted this piece, “On Heroes and Villains and when They’re the Same: Thoughts on Rav Ovadia“. It got a lot of traction, receiving, we think, the most social media shares in Jewschool history (subsequently eclipsed by Rabbi Oren Hayon’s guest post about BDS campus campaigns). The challenge of fully acknowledging a person’s misdeeds and merits is as relevant a year later. Specifically, in the Rabbinic realm, the past couple weeks’ revelations of Rabbi Barry Freundel’s outrageous violations of privacy and abuse of power at the D.C mikveh have likely been confusing for D.C. Jews who have ever been inspired by Torah taught by Freundel or helped by his pastoral counsel. How can we square the corruption with the inspiration? For this, we bring you this week’s Throwback Thursday, to last year’s post about Rav Ovadia.
Suzie and I are hosting the big Keshet and JP Shabbat Sukkot potluck again this year! (You should come!)
Boston is a great place to be queer and Jewish, so I really just have one wish for our fabulous local LGBTQ Jewish community this year: flirting.
Why bother having separate LGBTQ community events when many Jewish institutions have become more and more inclusive of LGBTQ Jews?
Imagine you are a young queer Jew looking for a date. You’re bored with OkCupid and JDate, so you try going to a singles night sponsored by your local synagogue. You get all gussied up, maybe you drag along a friend as a wingman, and you head in to the venue. What do you see? A whole bunch of straight people. (Regardless of how inclusive the shul is, this is a numbers game. There are more straight people than gay people.)
Okay, so let’s say you’re not instantly discouraged by the fact that most of the people in the room are a) not what you’re looking for and b) not looking for you. Let’s say you don’t feel super weird about either feeling invisible or feeling like you stand out in the wrong ways. You’re resilient! You can do this! So you look around the room for other LGBTQ people. Hey there’s one! But that person is not a gender you’re interested in. Oh, there’s someone who might be the right gender for you! But that person seems significantly too old/young for you. Or perhaps you just don’t find them attractive. HEY! Over there! There’s someone cute, of an appropriate gender, the right age–and they turn out to be your ex. And now you’ve exhausted your supply of LGBTQ people in the room. Dang.
This is where the LGBTQ Jewish community comes in! After feeling like there is a dearth of romantic options available for you in your shul, wouldn’t it be nice to go to an event where everyone is Jewish and LGBTQ? So many more possibilities! You could date EVERYBODY! (Okay, well, at least a significant portion of attendees.) It’s like Jewish summer camp! Yayyyy!
This is why you should come to my house if you happen to be LGBTQ and in the Boston area on October 10th. (If you’re old and married like me, you should still come, because you’ll help introduce the single people to each other. It’ll make things less awkward, and we’ll all have a good time.)
This is why you should host an event like this if you’re LGBTQ and not in the Boston area on October 10th.
This is why Jewish LGBTQ organizations should still care about hosting local events for members once in a while.
This is why Jewish institutions who are welcoming and inclusive of LGBTQ members should continue to help support Jewish LGBTQ organizations do their own things sometimes.
Last night, guest blogger Ben Greenfield posted a provocative piece on memory and ritual and how we can and do relate to 9/11 and Tisha B’Av. This is not the first time the blog has addressed that connection. For Throwback Thursday today, we’re re-running zt‘s short post from around Tisha B’Av five years ago, highlighting Irwin Kula’s reading in Eikha (Lamentations) trope of last phone messages from 9/11 victims. Revisit it here. You can read Rabbi Kula’s own explanation of the recording here, including a better link to his actual recorded chanting.
By Ben Greenfield, a rabbinical student at Yeshivat Chovevei Torah in New York City.
Its my second 9/11 in two months. Today its the Towers – last month, our Temples. Today, an utter hate explodes into senseless loss – in August, it was “senseless hate” bringing out utter catastrophe. The ninth month’s eleventh day, 9/11, becomes Tisha B’av – the ninth day of the eleventh Hebrew month. Maybe its just an exile Jewish thing. We have two days of everything.
The dark similarities run deep and tragic. Consider how both holidays are constructed around architecture. Yes, the loss is truly about the lives destroyed and political trauma inspired, but in our imagery and imagination, its about two buildings razed to the earth. Beautiful buildings; buildings conceived as a “world center”; buildings whose wreckage casts a shadow over the entire calamity. Indeed, shadows which stretch farther and more permanent, now that the buildings are gone forever.
There was a First Temple and a Second Temple; a Tower 1 and a Tower 2. And now, there are only memories. More »
Calling all Jews with horns (and their allies)–
You are hereby welcomed to take part in a historical mass shofar-blowing gathering this coming Sunday in Prospect Park. The event will consist of a shofar-blowing workshop, a series of collective blasts, and a vegetarian potluck picnic.
At 5:30pm, we will meet at the corner of 15th St. and Prospect Park West and proceed to enter the park. Please arrive on-time so everyone can find each other.
If you own a shofar and/or a phone which can film, please bring it with you, as well as something for the potluck, if you can stay after.
Our rain location is the Park Slope Jewish Center (1320 8th Ave, located at the SW corner of 14th St and 8th Av).
This event is free, open to the public, family-friendly, and intended for experienced and novice shofar-blowers alike, so please do come and invite friends. We hope you can join us as we herald in the new year with great fanfare.
It will be…a blast
I am afraid.
I am afraid of the rockets. I am afraid they will come in the middle of the night and, defying the millions-to-one odds, murder my children in their sleep. When the sirens wail, I race to grab them from their beds and flee toward shelter.
I am afraid to drive through East Jerusalem and the West Bank right now. I have a friend whose car windows were struck last month by rage-filled Palestinian rocks, whose baby was covered in shattered glass, who only by a miracle emerged unharmed. As we drive, I picture my children’s heads smashed by stones, I imagine screaming at them to put their heads between their knees, mentally willing my husband to keep driving, keep driving.
I am afraid of the racism seeping through my fear. As I was picking up my son from school, an Arab woman sat on the steps leading down to the preschool to smoke her cigarette. I wondered if I should be suspicious, if I needed to warn someone. I eyed her bag to see if it might hold a bomb.
“See that lady over there? That’s the rebbetzin.”
“Ohhh.” I leaned forward to get a better glimpse at the woman with silver hair sitting in the front row of shul. “What’s a rebbetzin?”
I was about eleven years old, and we had just started going to a Conservative shul. My mother pointed out the rebbetzin at our new shul the way one might point out a movie star or head of state or renowned scholar, but I had never heard of one before.
“A rebbetzin is the rabbi’s wife. She’s a very important person.”
“Well…” my feminist mother, with her short cropped hair and her kippah, struggled to find words to explain. “A long time ago women couldn’t be rabbis, so instead there were rebbetzins. They were very knowledgeable and respected, and people went to them with their problems, and they would advise people in the community. Sometimes people went to rebbetzins with problems they didn’t want to talk to the rabbi about.”
At the time, my mom’s answer was good enough for me. I sat through the service and then ran off with my friends. I didn’t stop to wonder why my mother’s definition revolved around what a rebbetzin used to be, in some vague and distant past (which I now know to be about 1971). I didn’t stop to question what kind of politics were involved around my mother’s hesitation, why this was the only time my mother had defined a woman by her husband’s occupation. I didn’t question what kind of lingering shtetl memories passed down through the generations had fostered my mother’s residual respect for an anachronistic (and possibly sexist) role. I didn’t stop to think about why a rebbetzin is important now.
Then I married a rabbinical student.
Suddenly I find myself much more interested in these questions regarding the modern rebbetzin role.
My own experience of the role involves getting invited to Shabbat dinners and finding myself amidst a social minefield. Small transgressions like mentioning a moment when I texted my sister on the second day of Passover are met with raised eyebrows, and I often wonder whether I’ve inadvertently jeopardized my spouse’s future career. For the past three years, every time I’ve gone to shul I’ve wondered exactly how much my hemline matters and how many congregants would judge me for wearing the wrong thing. (You wouldn’t. I know. But maybe your aunt would.) I clearly have no idea what I’m doing as a rebbetzin—but I feel like I ought to.
I try to research what to do as a rebbetzin, but everything I read about them references the past, either with reverence or righteous indignation, and nothing is fully in present tense.
Yes, there is something archaic and sexist about the role of the rebbetzin. The idea that someone’s identity, their title in the world, can be defined by his or her partner’s occupation in this day and age is absurd. It’s outrageous. One would think that in our progressive circles we would be finished with such an idea.
However, the rebbetzin still exists.
The rebbetzin role exists when we force it to, by insisting that families of rabbinical students spend a year in Israel/Palestine (as if all spousal careers are nothing important or could magically occur on whatever continent is needed at the time).
The rebbetzin role also exists in our subconscious, when we feel disappointed if a rebbetzin isn’t friendly enough with congregants.
The rebbetzin role exists when shul board members would prefer to hire a rabbi who is already married, when rabbinical students feel more comfortable if they’re partnered, because somehow the partner of the rabbi means something special and important, but we’re not exactly sure what.
If the rebbetzin role still exists, then we need to pay attention to it. Just because something is ignored does not mean it goes away. If we don’t pay attention to roles we rely upon—yet feel vaguely guilty about—we end up doing tweaky things like disrupting careers with Israel/Palestine sabbaticals.
I want to know why we still need rebbetzins. I want to figure out what kind of psychological and economic and gender relationship stuff is going on such that there is still a role out there which is defined by partnership. I want a better answer for my eleven year old self who asked “why” so many years ago—I want an answer that doesn’t start with “a long time ago”; I want an answer that starts with here and now.
We hope you can join us tomorrow night (Tuesday, July 15) at 7:30pm for a special break-the-fast communal gathering in Harlem at the Malcolm Shabazz Mosque (Malcolm X’s mosque, located near the corner of W 116th St and Lenox Ave.). Especially in light of the tragic violence besetting the Middle East, we want to come together as a community in the spirit of peace and unity.
This event is part of the broader בוחרים בחיים – اختيار الحياة – Choose Life Ramadan-17 b’Tammuz fast to support a message of peace and coexistence.
Everyone is welcome to join in for prayer, food, and reflection. We hope you can join us for what we know will be a meaningful conversation.
If you can make it, please BYOS (bring your own siddur) and bring some nosh along to share.
Tzom Qal and let us pray for peace.
Jews Standing With the South
Honoring the 50th Anniversary of Mississippi Freedom Summer
“Step-by-step, day-by-day, and community-by-community we are working to build a new economy that will transform Jackson and the South. This transformation will be rooted in creating an economy based on worker ownership, worker self-management, and worker democracy in the form of cooperative enterprise. Together these are the foundations for creating economic democracy, which is the next step in the long march to create a just society based on human rights, human dignity, social equality, and economic equity. We encourage everyone who believes in these social aims to stand with us in creating a national network to support Cooperation Jackson, the Southern Grassroots Economies Project and the movement for economic democracy.” — Cooperation Jackson
In Jackson, the rest of Mississippi, and throughout the South, those most marginalized in our present economy are at the forefront of a grassroots movement to build the next economy. This is part of a larger global vision to create financial mechanisms that do not profit off of inflicting harm upon oppressed communities, but instead explicitly serve their interests.
Cooperation Jackson and the Southern Grassroots Economies Project are two organizations modeling this vision. Their efforts are grounded in a tradition of Black collective action built on aspirations to challenge racism and build community power. This practice spans from mutual aid societies to the Underground Railroad, from desegregation efforts to rural agricultural cooperatives, from legal challenges to nonviolent direct action. More »
There is a clear case made for reparations for American Slavery laid out in the recent Atlantic feature authored by Ta-Nehisi Coates. It is a powerful story, a dangerous history, and a gateway to talk about the most complicated issues facing the United States. Once you read this very long piece (very long but read it) and nod to the facts and shake your head at the horrific racism at all levels most likely, most probably, you will think:
- But my family didn’t live in the U.S. when it engaged in slavery.
- But we never lived in the Jim Crow South.
- But I don’t engage in predatory lending schemes.
- But no one I know sold on contract in Chicago.
But that doesn’t matter. Anyone living in the United States benefits from the economic realities built on slavery. Every white person has been enriched by the segregation of neighborhoods, schools, and Federally insured lending practices. This goes well beyond being afraid anytime the police stop you or having people cross to the other side of the street when you pass at night.
There is no way money is the remedy for the past but it is time to talk about this issue seriously. So now after you actually read the piece and not my quick intro you should consider addressing those “buts” again. Now ask, how do you feel about your families and friends receiving reparations from Germany?
Personally, I feel pretty damn good about it.
This is a guest post by Sarah Imhoff, Assistant Professor of Jewish Studies and Religious Studies at Indiana University, Bloomington.
In a whirlwind day of traveling this week, I’ve been in the United States, Turkey, and Israel. On the train in New Jersey, I noticed one house where American flags sprouted on the porch like rows of overgrown plants fighting for the sun. In Turkey, I got stuck walking on the sidewalk behind this vendor:
Turkish flag vendor
And because of the snail’s pace line for passport control at Ben Gurion airport, I stared at up an enormous wall painting of an Israeli flag for two hours. While there is plenty to say about the comparative politics of patriotism, I thought about social interactions of church and state. As a scholar of religion, I seem to see it everywhere.
These three nations—the US, Turkey, and Israel—have three very different articulations of the relationship between “church” and state. The United States has constitutional commitment to freedom of religious expression, and simultaneously refusal of federal establishment of religion. Turkey has a different sort of separation: its laicite, a style of secularism most frequently associated with France, excludes religious practice and discourse from the space of government. And Israel is a Jewish state. And each of these arrangements turns out to be far more complicated and contested than a single sentence about it can suggest.
As this month’s SCOTUS ruling on Town of Greece v. Galloway. reminded us, there is a long tradition of legislative prayer practice in the United States. Were the people of the town of Greece, NY allowed to start their meetings with a prayer, as long as they didn’t intentionally exclude any religions? The court ruled 5-4 that the town wasn’t violating the constitution with its prayer, but the justices on both sides of the issue offered locally based reasoning in their decisions. The most affecting moment of Elana Kagan’s dissent was her hypothetical story about a Muslim woman coming to the town council to ask for a building permit. Wouldn’t she feel coerced into municipally-sanctioned Christianity when the chaplain opened the meeting and said “Let us pray”? In his opinion holding for Greece, Clarence Thomas explained that he thinks the establishment clause pertains only to the federal government, and so wouldn’t necessarily or automatically apply to states, or a town such as Greece. Both justices, despite their vastly different takes, appealed to local context to explain their legal reasoning about religion.
In Turkey, unlike the United States or the town of Greece, religious expression in government spaces is disallowed. For instance, police, judges, and members of the armed forces aren’t allowed to wear headscarves, even though the country is nearly 99% Muslim. Laicite means individual religious practice and signs are excluded from government representation. Last October in Turkey, four women Members of Parliament began to wear headscarves in Parliament for the first time in nearly 15 years—and even in 1999, Merve Kavakci, the MP who wore the headscarf, was booed out of the chamber. The political changes that allowed the headscarves last year turned heads of those committed to the story of a secular Turkey. Supporters of Turkey’s laicite would have balked at seeing the Town of Greece ruling. They would have seen it as entirely too permissive of the mixing of religious practice and government. But in the central spot of Istanbul tourism, I stood between two historic and iconic religious buildings Blue Mosque (the Sultan Ahmed Mosque) and the cathedral-turned-mosque-turned-museum Hagia Sofia, where I listened to the Friday afternoon call to prayer as it alternated between two loudspeakers.
In Israel, I heard very little. This, too, was a religiously inflected noise: it was Shabbat. Though I was in Tel Aviv, a city not known for its religious piety, most of the neighborhood shops were quiet. Here you might notice that it was a state with many Jews, but you might not know it is a Jewish state. Prayers intermingle with speeches in the Knesset, most recently and powerfully exemplified in MK Ruth Calderon’s first Knesset speech last year—and she is a member of a very progressive political party. The Knesset has 120 members because Jewish tradition holds that the “men of the great assembly” numbered 120. The Knesset routinely legislates about matters of religious practice, contains men and women who dress and behave according to religious norms, and hears religiously based arguments.
National church-state arrangements and the sorts of religion expressed and allowed in legislative bodies clearly structure religious lives in the nation. But the two nations with ostensibly secular governments–the US and Turkey–have much higher percentages of religious believers than Israel, a country with an official religion. So knowing what these political arrangements of religion are at the national level isn’t nearly enough for us to predict what expressions of religion look like in the streets. Today, I wonder, if all politics is local, maybe all religion is too.
Nearly all of the issues I raised in my 2011 post, “The Price of Jew$chool,” which lamented the state of Jewish Day School tuition and the weaknesses of its alternatives in formal Jewish education, unfortunately remain quite relevant today. Then again, statements such as the 25-year-old Greek Chief-Rabbi elect‘s recent reflection that the internet was his Jewish education, stand as sobering reminders that beyond the U.S. and Israel, Jewish education, even in its most modest forms, is a scare resource. According the 2013 Pew Report Forum findings on Jewish life in America, 23% of Jews report having attended Jewish Day School or yeshiva in their youth, and nearly 60% have attended some other form of (non-Day School) formal Jewish education. What does the future hold? How can we respond to this continuing crisis?
The Price of Jew$school
Before you panic, rest assured: we’re not about to start charging you when you read more than 20 posts per month. No, we’re talking about the ever-skyrocketing expense of sending children to Jewish day school in the U.S.
With $7,000 you might be able to fly back and forth to Israel six times, but for the same price you could stay put in Overland Park KS and learn at the Hyman Brand Hebrew Academy for one year. One thousand dollars more will buy you—show them what they’ve won—one year of 1-8th grade education at the Cincinnati Hebrew Day School. If you want to send your child to the Solomon Schechter of Atlanta, be prepared to shell out upwards of $17,000 per year starting with first grade. $26,650 might be a fine price for a Toyota RAV4 Sport, but did you know that for the same price, you can ‘kaneh likha rav’—or maybe even four—and enroll for one year of high school at the Jack M. Barrack Hebrew Academy in Bryn Mawr, PA? $29, 955 would be a steal for a small, foreclosed apartment in a depressed real estate market, but it could also buy you one year’s education at Milken community high school in LA. These numbers don’t even include the usual “give and get” $1,000+ minimums typically imposed upon day school families on a yearly basis. More »
Washington, D.C. – May 11th, 2014 – Following pressure from the Open Hillel campaign, Hillel International President and CEO Eric Fingerhut announced that Hillel will create an “Israel Strategy Committee” as well as a Student Cabinet. The Israel Strategy Committee will convene students and Hillel professionals to make recommendations on improving programing on Israel-Palestine, while the Student Cabinet will represent general student concerns in Hillel International. The Open Hillel campaign responded to these announcements with two statements commending Hillel International for these changes and urging Hillel to ensure that these bodies are more than just token gestures to students. More »
Check out the latest from Open Hillel- this video reminding us there is indeed more than one way to be Jewish, and more than one way to talk about Israel/Palestine.
In keeping with #ThrowbackThursday, we’re stepping into the Jewschool time machine to six years ago. Given that this year, Pesach coincided with the First Anniversary of the Boston Marathon Bombing, I thought it appropriate to take a peak at BZ’s 2008 post about Matzah and Marathons, specifically preparations for the Boston Marathon. He was also interested about its relationship to 1 vs. 2 day yom tov observance. A fun re-read, and a bit more uplifting than the more recent Boston Marathon coverage…
The story is told of a very prominent rabbi in Europe before World War II who was approached by a freshly minted colleague who had just been hired to supervise the baking of matzohs for Passover. The younger rabbi asked: “There are many, many laws governing the baking of matzah for Passover. Is there any one which I should be especially strict about?” The elder rabbi looked at him intently and said: “Make sure the women who roll the dough get paid a decent wage. This is probably a good deal of their income and they have many mouths to feed. If the matzah bakers are not paid well, the matzah cannot be kosher.”
It should not be surprising that there is such concern placed on the dignity and well-being of workers in the run-up to the holiday which celebrates freedom from slavery. The Babylonian Talmud itself quotes the fourth century Sage Raba as grounding a worker’s freedom to break a work contract in the idea of the Exodus from Egypt, the freedom from slavery.
It is distressing then, that in the weeks before Passover the Perelman Jewish Day School (PJDS) has unilaterally decided to cease recognizing the union that has represented its teachers for decades. (Stories here, here, here, and here) In a letter to parents, the board president wrote that the board had “voted to transition the management of our faculty from a union model governed by a collective bargaining agreement to an independent model guided by our school administrators under a new Faculty Handbook.” More »
You may have seen the controversial photos released this past week: patrons of a German restaurant in Minnesota decked out in SS Guard uniforms; Harel High School students in Mevasseret Tzion parading in Klansmen “glorysuits” before an Ethiopian absorption center.
"Nazi Party" at Gasthof zur Gemütlichkeit (photo credit: City Pages)
Whereas the local city council did nothing official to condemn the high school students who on Purim masqueraded as members of the KKK for such an egregious display of racism, a group of local Minnesotans banded together to express their disappointment and hurt at the Minneapolis restaurant’s shocking display of insensitivity in hosting the now-notorious annual “Nazi Party.”
Wishing you and yours a most joyous Shushan Purim from New York!
The following Purim schtick video is brought to you by some of your favourite Jews from the Jewish Theological Seminary: