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.”
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.
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.
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.
Two and a half months ago, I moved from Boston to New York.
I had lived in Boston for 33 of my 35 years, but I had always wanted to live in New York, and the time was right. When speaking with friends after the move, the refrain was the same. “I don’t miss it. I was ready to go.” I’ve missed my friends but not my city.
And then bombs went off at the Boston marathon.
It’s hard to overstate the role of the marathon in the life of the city. The state takes a holiday. (The entire state, not just the city, as Boston does on
St. Patrick’s Evacuation Day.) People flood into the city from around the world. And rather than run the other way, as Bostonians tend to do when confronted with tourists, instead we line the entire route of the marathon so we can cheer: for our friends, for our visitors, and for our city.
I work in a relatively small office, and three of us have moved to NY from Boston in the last three years. So when one of the others interrupted a meeting I was having to say, “Have you heard about Boston?” I had no expectation that those words would bring bad news.
Nothing is worse than being the direct victim of violence. But being far away from those you love, not knowing what’s going on, and seeing only a stream of “I’m okay!” and “here’s what we think is happening” and especially “here are the ways we can all help” flood my Twitter and Facebook feeds does a number on you.
Last night, I was looking at Twitter on my way home and saw a friend in Boston had shared a picture from Brooklyn of BAM lit up with messages of support for Boston. In a moment of synchronicity, I happened to be getting out of a cab in front of BAM at that moment, so I walked around the building to see the display for myself. There was a small crowd of people taking pictures and offering comfort to each other.
A blogger with some handheld video device approached me and asked if I would be interviewed on camera. I figure bloggers should help each other out, so I agreed. He asked how I was feeling on that day, and I shared that I was a recent Boston transplant so the day was difficult, but thank God as far as I knew everyone in my life was safe. He then started down the path of comparing what happened to daily life in Syria. I cut him off and said something about how I knew that today alone in Iran the fatalities outnumbered anything in Boston, and that people all over the world were suffering, and it was important for us to remember that too. And then I got myself out of the conversation because I didn’t want to become a pawn in some kind of project of comparative suffering.
Over the course of the last two months, I’ve been participating in the Shalom Hartman Institute’s iEngage program, which offers a text-based approach to discussing the State of Israel through the perspective of Jewish values. (I now work for the Institute, so in this course, I am both participating and learning about one of our own programs.) Rather than dealing with fact sheets or calls to activism, iEngage challenges us to grapple with ideas like “what are the Jewish values around power and powerlessness,” and “what does a Jewish conception of democracy look like,” and “what exactly is Jewish peoplehood?” We study texts ancient and modern, guided by the Institute’s scholars and in chevruta with our colleagues.
The particular cohort for my iEngage group is Jewish social justice professionals, with a mix of folks from the lefty spectrum, including staff members from New Israel Fund, T’ruah, Keshet, Jewish Community Relations Councils, etc. In our discussions of Jewish peoplehood, some of the participants bristled at the concept, feeling like it was ancient chauvinism morphed into some kind of Zionist guilt-trip. For me, a sense of Jewish peoplehood has always been more about a deep-felt connection to people around the world and throughout history, most of whom I’ve never met and many of whom I’m sure I wouldn’t like very much if I did. The idea that we look out for our own first (but not only) and worry about those with whom we share a connection more than those from whom we are disconnected has never felt chauvinistic to me. It feels human.
And until yesterday, I never realized how much I feel that same connection to the people of my home town. And when the (certainly well-intentioned but misguided) blogger outside of BAM implied that my concern for my fellow Bostonians was somehow misplaced in light of suffering in the rest of the world, it came together for me, and I got angry. I am capable of complex thought and multilayered emotion. I can grieve for Boston without belittling Syria, Iran, or anywhere else in the world where people suffer. I can be a member of the Jewish people while also being a citizen of the world. I can be a New Yorker and be a Bostonian. And how dare anyone imply otherwise.
This is a guest post by William Deresiewicz, a board member of Tivnu: Building Justice. Bill is a writer and former English professor at Yale.
Who says that working with your hands can’t be a form of Jewish expression? Who says that tzedakah must be understood as charity? Who says that Jewish high school graduates have go to Israel, if they want to do a gap year program?
Tivnu: Building Justice, a new nonprofit based in Portland, Oregon, aims to challenge those assumptions. Tivnu’s model combines hands-on construction training, work on actual projects with affordable-housing organizations like Habitat for Humanity, social advocacy, and Jewish learning and living. Programs include events as short as a day or a week, two four-week summer sessions for high school kids, and our capstone program, a gap year experience for high school graduates aged 17-20 (a year or two of college is okay) that starts this coming fall.
This will be the first Jewish gap year that takes place in the United States, as well as the first of any kind that focuses on construction and housing. Our aim is not only to reach kids who have fallen through the cracks between existing Jewish programs and to overturn stereotypes of what it means to be a Jew. We also want to show them how to work with other communities in ways that go beyond the typical understanding of “service.” We don’t see ourselves as “giving” our time and energy to those who are “less fortunate,” but as working together with others towards a larger form of justice that embraces us all. This is what we mean by tzedakah.
You can come not knowing how to swing a hammer, and you’ll leave having learned to use a table saw, read blueprints, hang doors, manage a worksite, and a great deal besides. But the program is also about a lot more than learning how to build a house. Participants will develop their skills as activists and community organizers, get on-the-ground experience with non-profit work, and debate issues of poverty, inequality, social justice, and collective responsibility with the help of Jewish and other sources. They will also live together in their own house or apartment, preparing communal meals, celebrating Shabbat and the holidays, and having fun in beautiful, hip Portland and the surrounding areas: hiking, biking, skiing, kayaking, and exploring the city’s legendary food and music scenes.
The program runs from August 26 to June 9 and is currently accepting applications. Financial aid is available. For more information, click here or contact Tivnu’s founder and director, Steve Eisenbach-Budner, at firstname.lastname@example.org or (503) 232-1864.
This is a guest post by Eliana Fishman, who lives, works, and prays in Washington DC. (See the response by Raphael Magarik here.)
What is the American Jewish story, and how do we tell it?
The question of whether or not to say Hallel on Yom Ha’atzmaut has become a symbol of the division between religious Zionists and religious anti-Zionists. Religious Zionists, in particular followers of Rabbi Abraham Isaac HaCohen Kook, recite Hallel on Yom Ha’atzmaut with a blessing, while religious anti-Zionists do not say Hallel at all. On Yom Ha’atzmaut liturgical choice represents political orientation. This binary leaves American Jewish congregations in a bind. Is Yom Ha’atzmaut a day when American Jews can pray together? How can a community committed to a multitude of opinions around Zionism also share liturgy?
I don’t say Hallel on Yom Ha’atzmaut. Not because I am an anti-Zionist (I’m not), not because I have lefty politics (I do), and not because I’m not a daily davener (I am). I don’t say Hallel on Yom Ha’atzmaut because I am an American Jew. Hallel on Yom Ha’atzmaut is not about Zionism, and it’s not about joy over the establishment of a Jewish state. Hallel is about narrative.
One of the earliest references to Hallel’s recitation is in Masechet Pesachim 117a. The Talmud explains that Hallel is not about simple joy, but about the narrative of redemption. A baraita specifies six cases where the entirety of the Jewish people (or what Chazal considered to be adequate representation of the entirety of the Jewish people) faced life-threatening adversity (e.g. at the Red Sea, when Joshua faced the Canaanites, when Deborah and Barak faced Sisera, etc). In each situation God redeems the entirety of the Jewish people, and a prophet established Hallel. The seventh instance that the baraita brings is either a summary, or a distinct case. The unnamed chachamim state that in each and every era that the Jewish people experience danger, Israel’s prophets establish the recitation of Hallel, and, when the people are redeemed, Israel says Hallel because of their redemption.
In each of these cases Hallel is recited first for extreme danger, and then for redemption. There is never any sense of “redemption is about to occur”, or “redemption is continuous”. Additionally, according to this baraita, Hallel is only recited when the entirety of the Jewish people are redeemed.
Did the establishment of the State of Israel redeem the entire Jewish people, or did it redeem only Jews in the land of Israel? Were American Jews redeemed on May 14, 1948? In order to answer that question we have to explore what redemption may or may not have occurred with the establishment of the State of Israel. I have three possible responses to that question—the Holocaust answer, the Arab army answer, and the continual answer.
The anonymous rabble rousing feminists at Jewish Women Watching are in search of new membership. You can can answer the call here, and also check out past projects (like the one below from Shavuot 5768) on their website.
This summer, the Jewish Theological Seminary’s List College is introducing an exciting new pre-college summer program focusing on service learning. Inspired by the success of its undergraduate program in social and entrepreneurial initiatives, List College wants to extend its resources to a wider audience of rising junior and senior high school students from across the country looking for a hands-on combination of Jewish traditional text study and internships in social change agencies in New York City.
Participants will have the opportunity to choose from a wide array of internship sites, including government NGOs, sustainability and environmental non-profits, interfaith groups, and education and youth organisations. Before beginning the internships, which will include direct mentorship, students will participate in an orientation, in which they will be trained to work as service professionals in social change agencies. Throughout the program, participants will reconvene together regularly to engage in facilitated Jewish text study, focusing on the theological and historical underpinnings of social action. Additionally, participants will enjoy a guest lecture series and a college prep workshop series offered by Barnard College.
According to Aliyah Vinikoor, assistant Dean of List College and director of their Fellowship for Jewish Social Entrepreneurship, JustCity hopes to empower pre-college students to engage in direct service while also building Jewish community across denominational lines. The program also aspires to reach out to other faith-based groups to help build a multi-faith social change network.
The program dates this summer are from June 30-July 28; participants have the option of living on JTS’ campus. Partial need-based scholarships available. Registration is currently open and applications are due May 1. You can learn more about Just City here. You can also email JustCity at email@example.com