“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.
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…
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.
Rabbi Jonah Pesner said he may be interested in running for John Kerry’s vacated Senate seat in the special election. Some believe he should jump in with both feet, up to his neck, and go for it with the belief of a zealot. This is a bad idea.
If the report in The Boston Phoenix about this run was a test balloon, I hope this blog post at least starts a leak.
Rabbi Pesner—for all his political maneuvering in the Jewish world—is not a politician. He is a community organizer sure, but a politician with national chops he is not. Blah blah, President Obama, blah, blah. These two men should not and cannot be compared in the same breath. Now that this is out of the way, we will get into the meat of this disastrous move. More »
Indie Rocker and Jewish Day School Alumna Regina Spektor
As those of you who have been following this season’s America’s Got Talent and/or have read my previous post know, one of the most promising contenders in the show is a religious Jew who is a singer. Not only that, but he is an incoming freshman at the Jewish high school I attended. Curious if any ICJA alumni before have ever enjoyed success and fame as popular musicians, I did some searching but could not find anything. To my knowledge, the only music icon to have graduated from ICJA was Disturbed front man David Draiman (who first spent some time at the Wisconsin Institute of Torah Study, WITS, and Torah Valley High in California).
I then expanded my search to include alumni rockers from any major Jewish day school in the U.S., the U.K., Canada, and Australia. (Incidentally, this search revealed volumes about the institutional identities of the individual schools. While some schools mention Nobel Prize winners and Rhodes Scholars among their graduates, others mention only male ‘notable alumni,’ and some only rabbis, major Jewish community leaders, and mega-machers. And some even mention convicted murderers. I’m looking at you, Charles E Smith Jewish Day School.) Interestingly, the rock star Jew-school grads hail disproportionately from Orthodox day schools. Care to interpret?
Anyway, on to the challenge (answers after the ‘more,’ but no peeking!):
which of these famous musicians attended which of these Jewish Day Schools? Hint: two or more may have attended the same school
Thanksgiving celebrators around the country, here ye. Amidst all your holiday planning and travel, and your decisions on how to spend “Black Friday,” please consider how you might conclude this festive weekend. On Saturday evening, Rosh Chodesh will be upon us. On Sunday morning it is traditional to give praise to the Most High. One way to do this is by Occupying Rosh Chodesh, as some of us are doing this Sunday at Zuccotti Park in Lower Manhattan. All are invited. For more information see below:
What is Rosh Chodesh? This Sunday November 27th we are entering into the darkest month of the year, Kislev. However, during the month of Kislev, we celebrate Hanukkah, the festival of light.
Why be Occupied with it? It’s easy to celebrate when life is pleasant, when victory has been achieved and when the weather is warm. Rosh Chodesh is a monthly celebration fueled by a historical memory of enslavement. No matter where we are in the struggle for freedom and justice, Jewish tradition commands us to find ways to join forces and sing together – to experience the feeling of what redemption will truly taste like.
How will we celebrate it? On the Thanksgiving Sunday, two days after Black Friday, we will welcome the Hebrew month of Kislev with song and praise. In contrast to the melodies used to urge us toward the season of ‘holiday shopping’ we will sing the traditional Hallel / songs of praise sung on Rosh Chodesh. As part of the service, there will also be a chance for some learning and reflection on how Rosh Chodesh connects to the wider Occupy movement. The whole service should last no longer than one hour.
Who is invited? We welcome people of all backgrounds, races, gender identities and religious/faith affiliations.
This guest post is by Alex Sugerman-Brozan. Alex is a labor lawyer and part-time activist and tries hard to be a mensch. Photos courtesy HowardC. (This is the second of two Occupy Boston reflections. See the first by organizer Jocelyn Berger.)
Tonight, I attended Kol Nidre services at the site of Occupy Boston. It goes without saying that of all the services, Kol Nidre or otherwise, I’ve ever attended, this was in the unlikeliest setting. Occupy Boston is situated at Dewey Square, a park near Boston’s waterfront, and in the heart of Boston’s financial district. It is right between on- and off-ramps to several major highways. At least 120 people davvened in the midst of rush-hour traffic, trucks honking, commuters streaming toward South Station, and the hustle and bustle of the experiment in radical community that is Occupy Boston.
Reciting the Vidui and the Al Chet has special resonance in light of the Occupy encampments. “We are the 99%” is the motto of Occupy Wall Street and its now-global offshoots. The 1% are the wealthiest in our society – the big banks, the investment firms, the global corporations and their CEOs – who possess an enormously disproportionate share of the wealth and who do not contribute their fair share to our common good.
But the confessional prayers of Kol Nidre reflect a different light on the 99%. These recitations of a litany of sins, mistakes and misdeed hold us all responsible, whether we partook in the particular act or not. When we read Isaiah on Yom Kippur, he inveighs against the sins of our society, in which we all bear a hand. As Rabbi Abraham Joshua Heschel said, “Above all, the prophets remind us of the moral state of a people: Few are guilty, but all are responsible.” The sins of Wall Street and corporations are all our sins – we buy the consumer products, we put our money in the banks and the mutual funds, we elect the leaders who fail to remedy corporate excesses. We are all the beneficiaries of these sins, even when we protest against them. Tonight at Dewey Square we inveighed against – and sought forgiveness for – and forgave sins like foreclosures, inadequate health care, cuts to social services, climate change, and countless other crises born of and worsened by corporate greed, we were forced to acknowledge our own role in them, and the benefit all of us derive from them (some of us much more than others — depending on the color of our skin, our gender, where we were born, our sexual orientation, and many other things). More »
Most disappointing are Gordis’ recommendations for responding to the challenges that beset liberal rabbinical schools with regard to Israel education. While he admits that it will not be easy, he offers little upon which we can build a compelling educational plan. For Gordis, the selection of students, the curriculum and assigned readings and the year of study in Israel hold out the most hope for confronting the challenges that so concern him. The level of vagueness and generality in his list of suggestions is surprising, especially for a founding Dean of a North American rabbinical school. More baffling is his insistence that “raising the flag of particularity and distinctive loyalties high and unabashedly” holds out the most hope for developing rabbis who will be lovers of Zion. The adults that we teach in our Rabbinical School are not so shallow and anti-intellectual that they would be swayed by flag waving. Commitment to Jewish particularity will not be engendered by flowery rhetoric or demagogic charisma. The pledge of allegiance has long been discarded as the method to generate deep loyalty. Thin processes of socialization will not work to nurture the souls and stimulate the minds of adults who seek thick, authentic experiences of Judaism.
I’ve got universities on the brain lately as my own Drew has recently intensified our so-far lackluster work on our “Strategic Plan.” So this event caught my eye.
The HC website lists these questions as up for discussion at the event:
How will colleges and universities meet the challenges of the shifting paradigms in higher education?
What should their roles be in developing the next generation of Jewish leadership?
Students who have experienced Birthright Israel are ready for more engagement with Israel and with Jewish life; are we ready for them?
What aspects of higher education should the Jewish community support?
The first, second and fourth questions sound great. The third one is giving me some trouble.
First of all, it acknowledges a premise that I reject: that the Birthright is the source of engaged young Jews in America. It’s part of the clod of notions that spring forth from the idea that young Jews, especially college Jews, are not engaged with Jewish life, and that the only way to engage them is through Israel.
Second of all, and even more narrow-sighted, is this problem: Do any of these college presidents think that the only source of engaged Jewish students at their institutions is Birthright? If they’re focused on “are we ready for them [Birthright alumni]?” how is that going to affect their readiness for Jewish students engaged with Jewish life in some other way? And what does it even mean that they need to be ready?
These questions are not meant as rhetorical, by the way. I’m looking for y’all’s ideas on this. So if anyone goes to this, I’d love to hear how it goes.
Fashion designer Zac Posen adjusts orthodox teen contestant Esther Petrack before one of the final runway competitions on ANTM
If you’re anything like me, you’re just dying to hear impassioned opinions on ANTM (that’s America’s Next Top Model, for the non-cognoscenti among you) from someone who has never once watched the show.
What follows is based on a controversial clip featuring an Orthodox–or more specifically, a Modern Orthodox–Jewish contestant from the recent cycle of the CW reality show and the virtual ruckus it caused among the online community, Orthodox and non-Orthodox alike.
In case you have not seen this yet, here are some…visuals:
18-year-old Maimonides alum Esther Petrack was recently eliminated from the popular CW reality television show and has finally spoken out to dispel the rumors about her and to address the damning insinuations circulating among the blogosphere and beyond. In a Nov. 3 article in the Jerusalem Post, for example, the Orthodox Jewish reality TV star responded to a rumor that she had lived in Mea She’arim and was excommunicated by explaining that she had never lived there, and adding: ““How did they even find out about me? The video was on the Internet, which they’re not fans of, anyway.”
Indeed in that same interview, Petrack explained that she is not, nor has she ever been haredi. Yet despite this, the media persists in sensationalizing her story by describing her as haredi or ultra-orthodox.
Amusingly, the Israeli news reporter here also describes the school she attended in Boston (Maimonides–one of the bastions of so-called Centrist/Modern Orthodox Jewish education in the U.S.) as “haredi.” Haredi or not, Petrack’s appearance on the show created a stir among many in both the US and Israel who self-identify as “frum.” The infamous clip of the show went viral in the Orthodox community over a month ago, causing outrage and declamatory, self-righteous tongue wagging wherever it raised its scandalous head. One can understand why such provocative television might elicit a raised eyebrow or two but, in all honesty, I think such righteous indignation is misplaced. In all of the online discussion of this admittedly rather ridiculous episode, search though I might, nowhere could I find condemnation of what seemed to me to be the most shocking moment of all: an instance of blatant religious discrimination. In the video clip above, Tyra Banks makes clear, in no uncertain terms, that all contestants, irrespective of their beliefs or practices, are expected to conform to the show’s 24/7 work schedule, religious observance be damned.
While the norms and mores of civilized life are often suspended in ironically titled “‘reality” TV moments like these make me squirm more than scenes of so-called survivors consuming their own feces in order to prolong, for just another glorious week, their “15 minutes of fame.”
If an employer in the US today denied work to a prospective employee based on her/his religious practice, the almost automatic result would be a job discrimination lawsuit with an expectedly grim outcome for the employer . While, just under a century ago, pious Jewish immigrants, fresh-off-the-boat from Europe would routinely lose their jobs and face poverty and even starvation if they did not work on Saturday, thankfully times have changed dramatically, and now religious tolerance is a blessed norm in the US: no longer does a Jew have to choose between starvation for him/herself and his/her family and Sabbath observance. (Thanks is of course also due to courageous labor unions for more humane work hours and weekends off.) The apparent demand of the show’s creator and hostess, Banks, that Petrack chose between “honoring the Sabbath” and being part of the show, would seem to be a throwback to “bad old times” before anti-discrimination laws established norms of fairness and equality in hiring.
As to the “case” itself, we can hardly blame an 18 year old for the offenses of a crassly sensationalistic, heavily edited, celebrity-powered televised competition. While the wisdom of entering such a competition might be questioned at the outset, what Petrack does is her personal choice; she is not forcing anyone – Orthodox or not — to watch or to sanction or imitate her actions.
Much of the online uproar surrounding Petrack’s supposedly hypocritical activity as an Orthodox Jewish young woman is actually misinformed. We later learn, via a blog comment posting by Petrack’s mother (or someone posing as Petrack’s mother. However you please), that her daughter’s statement, “I will do it,” (viz., desecrate the Sabbath by working) was actually edited out of context. Upon re-watching the clip, you can see the response, indeed, was edited. Despite the remaining tsniut (modesty) issue, Esther’s Shabbat observance may very well have been ‘technically kosher’—contrary to the way several articles (even some sympathetic) suggest.
A good part of me empathizes with Petrack. How many of us can readily recall certain decisions and activities undertaken at the tender age of 18 that we would not exactly wish to immortalize on video? Especially for those of us raised in Modern Orthodox milieus, the eternal saga of rationally reconciling the two (modern and orthodox) is a plight that strongly resonates. Granted, at least in my line of work, this doesn’t generally involve lifting one’s shirt on television…..at least not as far as I can remember, anyway.
One day, when I host a Jewishly-observant-themed talk-show entitled Halakhically Incorrect, I think Petrack should be a guest.
Anyone who has, at some point, lived a genuinely modern and Orthodox existence knows that certain actions, on paper, (or, in this case, video edited out of context) could easily baffle others. Or, as one of my good friends from college whom I recently visited remarked while laughing with a glint in his eye, “Remember when I used to sin for you on Saturdays?” referring to my Shabbat observance in which several of my more keyed-in non-Jewish friends and living-mates knew to flip the bathroom switch on before I ducked in on the seventh day of the week.
In short, the real judgment in this case should be against Banks for issuing such a shockingly intolerant ultimatum, not against an 18 year old struggling to reconcile traditional religious observance and modernity. But Banks is “nit fun unzere” (translation: not one of the “tribe”). So why attack her, right?
Eight more states – DE, HI, MD, MA, NH, NY, RI, WI – have primary elections this week. (Hawaii’s is on Yom Kippur – DOHT!) Have you fallen into the trap of praying for peace and prosperity but haven’t checked your local polling location?
Rock the Mitzvote reminds you to get off your tuchas and get out there. Use their free High Holidays e-card to encourage everyone you know in these 8 states to hit the polls – let’s pray with our feet, people!
Everyone agrees that there was a wave of independent Jewish prayer communities founded in the 1970s, and another wave founded after 2000, with some but not nearly as many founded in between. And manyattemptshave been made to draw distinctions between these two waves, but they all fail in one way or another to capture the entire data set, whether it’s the use of the word “minyan” vs. “havurah”, liturgical choices, the way the chairs are set up, or membership vs. no membership.
But I think I’ve come up with a distinction between the two principal waves of independent Jewish communities that is 100% airtight so far (though maybe you know of an exception). There are a number of minyanim, old and new, that are called “[name of city/neighborhood] Minyan”. The test for whether such a minyan is part of the older or the newer generation is whether people use a definite article when using the name of the minyan in sentence.
[UPDATE: To clarify, this hypothesis is intended to apply only to minyanim whose names fit the pattern “[name of city/neighborhood] Minyan”, not to other minyanim.]
“I’m going to the Highland Park Minyan this Shabbat.”
“I’m going to DC Minyan this Shabbat.”
Founded in the 1970s: the Highland Park Minyan, the West Side Minyan, the Newton Centre Minyan
Founded after 2000: DC Minyan, Cambridge Minyan, Mission Minyan
(Do you know of further examples that either support or disprove this hypothesis?)
Note that even for the minyanim that usually get a definite article, “the” isn’t part of the name. It’s not an integral article as in “I’m going to a The Newton Centre Minyan event * “. This is just a question of how the name of the minyan (which does not itself contain an article) is treated grammatically, like “Ukraine” vs. “the Ukraine”.
My sources in Highland Park, New Jersey, report that a new independent minyan is in formation there. So I suggested that, in keeping with contemporary trends, they call it “Highland Park Minyan”, to avoid confusion with the Highland Park Minyan.
MJ Rosenberg, over at MediaMatters, has a great piece on the Millenial-American relationship to Israel, which is, as he says, typified by the worldview of the host of The Daily Show.
And what is the worldview Stewart conveys? It is skepticism about any and all ideology, a belief that racial and ethnic boundaries between people are just plain dumb, and, above all, that true believers in anything are downright funny.
Not surprisingly, Jon Stewart is Jewish and assertively so. Being a Jew is part of his shtick. But he’s clearly neither religious nor an ethnic chauvinist. As for his politics on Israel, I’d classify him as J Street. And that makes him typical of both the late boomers and their kids.
That is why all the free Birthright trips to Israel aren’t changing anything. And it’s why those cheering young AIPAC-ers do not represent anything.
The generation coming up now tries to think for themselves. And, although no smart kid would ever turn down a free trip to Washington, DC or to any foreign country with a beach, they take the propaganda with a grain of salt. It does not matter that they are told that the Palestinians are responsible for their own problems, these kids don’t buy it.
I feel like it’s a pretty decent description of my generation. When my brother was going on birthright, I sent him a copy of Joe Sacco’s Palestine for another perspective (Rosenberg’s grain ofsalt). My own politics aren’t J Street’s, but I appreciate the work they are doing to widen the acceptable conversation within the US Jewish Community – despite the recent witch-hunting in SF and Boston (I thought those were liberal cities!).
Three Boston-area Jewish professionals-cum-independent-documentarians are working on an hour-long documentary about Birthright Israel… and they need YOUR HELP!
The project is called Mifgash: Encountering Jewish Identity in the 21st Century, and the filmmakers are about $800 away from their $10,000 goal. If you’ve ever wanted to see your name in the credits of a film, this could be your chance, for as little as $36. For a grand, you can become an Associate Producer. If you’re interested in chipping in, check out their page on Kickstarter.
From the trailer, the film seems like a Birthright lovefest, so I’m curious to see if the final project includes the voices of Birthright’s critics. Then again, the trailer also features at least one image of tefillin and no drunken hookups, so one wonders how much the film will really reflect the Birthright experience.
Shalom from Israel! I’m spending the week in Haifa through the generosity of Combined Jewish Philanthropies, working on a pilot project for the Jewish Identity and Education subcommittee of the Boston-Haifa Steering Committee (aka שותפות חיפה-בוסטון). Although I’ve been here since Tuesday working with a team from my school and a team from our sister school, tonight was the official kick-off to the Steering Committee meeting.
As far as kick-offs to Federation sponsored meetings go, it was pretty kick-ass. First off, one of two leadership awards was presented to Dr. Eshetu Kebede, the Haifa-side co-chair of Shiluvim (“Integration”), a program to empower and integrate Ethiopian residents of Haifa into mainstream Israeli society. Dr. Kebede took the opportunity to highlight the educational work Shiluvim has done, busing Ethiopian children into schools across the city, noting how far we’ve come in the areas of student commitment and parental support. But then he acknowledged how far we still have to travel in the third pillar of student success — relationship with teachers. And he specifically called out the racism still rampant in some Israeli classrooms, where some teachers tell their Ethiopian students they aren’t Jews, aren’t Israelis, and aren’t worthy or capable of an education.
You can imagine the shitstorm unleashed behind the scenes as the professionals involved with the project leap into damage-control mode. Sitting at a table full of Israeli educators, I could feel the tension in the room, and yet despite the discomfort, it was clear that many recognized the truth in his words. I know that there are many excellent teachers in the Haifa schools who work hard as partners in their Ethiopian students’ (and all students’) success — some of them were at my table. But that doesn’t discount the work left to be done. I hope Dr. Kebede’s call to arms will be taken seriously, galvanizing the community to continue the important work this program has begun.
After some more speeches (and another leadership award presented to Bostonian Debbie Kurinsky), the evening took a decidedly less serious turn with the introduction of Kolot Min HaShamayim (“Voices from Heaven”), an Orthodox Boys’ Choir, to be the evening’s entertainment.
Maybe it’s jet lag, maybe I needed something to relieve the tension left from Dr. Kebede’s speech, or maybe my inner USY dork simply came alive, but I was totally sold on them. Their style is best described as “Glee set in a yeshiva.” Their repertoire ranged from traditional and liturgical settings to a Caribbean take on Adon Olam and a mash-up of Kabbalat Shabbat and O Sole Mio. I didn’t have my Flip camera handy, but thankfully my Blackberry takes video. It’s not the best footage I’ve ever recorded, but I do hope you enjoy it. (And somebody, please get these guys a record deal!)
This is a guest post from Rachel Silverman, 5th year Rabbinical student at JTS, and member of KICKS’ leadership team.
What do you call a new independent minyan that is neither new nor independent? The folks in Brookline, MA have decided to call it KICKS – Kehillath Israel‘s Community Kabbalat Shabbat. It fits few, if any, of the criteria that define the independent minyan movement – and yet it is, without a doubt, the place you are going to want to be on Friday nights in Boston – starting March 12.
We can’t claim to be independent because not only are we meeting INSIDE a Conservative synagogue, but we are actually becoming the Kabbalat Shabbat service FOR the synagogue. That’s right. Kehillath Israel has graciously handed over responsibility for their Friday evening service to a group of young, empowered Jewish leaders, straight out of Kehilat Hadar, Kehilat Kedem, and the Washington Square Minyan (all great and vibrant places from which we are regularly inspired and have learned a tremendous amount).
Just as if we were creating a minyan from scratch, the leadership team has been meeting diligently to confront the big questions of how to make this happen. How do we balance quality davening with a sense of inclusivity? How do we create a feeling of community outside of our prayer space? How do we make the chapel a warm and welcoming place to be? Our answers are nothing earth-shattering, but they are the result of thoughtful, careful deliberations which will hopefully produce the right atmosphere for a prayerful experience.
I’ve never been one to predict what is to come, but if I had to take a gander, I’d say this is the wave of the future. The combination of being in a synagogue that feels like an independent minyan is a win-win situation. The synagogue gets active, engaged, passionate, (mostly) young participants through their doors – a group of people who otherwise tend to avoid synagogues at any cost. The minyan-goers get the spiritual, energetic davening and the warm, welcoming, peer community – both of which they’ve been craving. As the minyan participants get older, they have a natural connection to a synagogue for lifecycle events, nursery schools, and movement specific opportunities, such as Israel trips, USY, etc. Put all together, we create a vibrant intergenerational community.
Sure, working within a synagogue structure has its challenges. Changes require buy-in from the existing community and rabbi – and there is only so much change that will, ultimately, be permitted. But that structure also means that we can focus on what we’re good at (amazing davening and creating community), and not get bogged down in questions of things we can’t change (the set up of the room, for example). In our case, KI and Rabbi Hamilton could not be more open to the change that we want to create – and I’m confident that their support is what will ultimately make us successful.
One of the unique features of KICKS is that we have created a davening leadership corps that will meet monthly to cultivate intentional leadership of our tefilah. We will work together to establish goals for our davening, to consider the arc and flow of the service, to think together about tunes that shape the arc, the give and take of leader and kahal, and the use of space, voice and body in shaping davening and inviting the energy of the kahal. It is also our goal to reach out and train new leaders. We look forward to offering sessions to help develop these skills among people who want to learn and join our team.
KICKS is kicking off (yes, pun intended) on March 12. We meet in the Rabb chapel of Congregation Kehillath Israel, 384 Harvard Street, Brookline, MA. Mincha begins at 5:35, Kabbalat Shabbat will be at 5:55, and Ma’ariv will be at 6:30. We will meet weekly, but start times will vary depending on candle-lighting. We’re planning Shabbat dinners, both potluck and home hospitality, for future weeks.
You can join our facebook group here, and sign up for our mailing list (a google group) here. You can also email firstname.lastname@example.org with questions, comments, or your desire to get involved.
Let me start by saying that as excited as I was to fly the Jewschool flag, I was somewhat suspicious of the event itself. I tend to sneer at the kind of spirituality that comes with chanting and meditating and crystals and beads and what-have-you, and that’s sort of what I expected to be bombarded with here. After all, I know that Jay Michaelson is prone to running off to Tibet for a month of silent contemplation, and Seth Castleman has built his career on bringing the Dharma and the Torah together. I know that Danya holds a torch for the kind of traditional Jewish spirituality that I both crave and mock, although from reading her memoir I know that she’s adopted the lotus position herself on more than one occasion.
So let me be the first to say that the event was not that at all. Sure, Danya and Jay disagreed on whether aromatherapy bath crystals can really be considered spiritual tools, but the discussion was much more focused on the interplay between “religion” (i.e. the structures & strictures, rituals and communities of organized faith) and “spirituality” (what Danya calls the moments of feeling groovy). (Incidentally, if you were hoping for more of an exploration of how your boogers embody God, Jay is holding a series of conference calls for folks to come together in exploration of the non-dual Judaism he espouses in his book.)
The three speakers introduced themselves and their approaches but then quickly moved on to the Q&A portion of the evening. They did two rounds of four questions each. I tried to capture the entire Q&A session with my Flip Camera, but the darn thing crashed after Seth & Danya answered the first four questions and Jay had answered the first three. But the footage I did manage to get captures enough of the feeling of the event and many of the interesting points. I’ll lead with Jay’s answer to a question about the place of Judaism in his spirituality. (This is from the first round of questions, so I don’t have Danya & Seth’s answers to the same question.)
Behind the cut are more videos addressing the role of music in each person’s spirituality, the place of Israel in their spirituality, and approaches to balancing structured religion with a desire to “pick and choose” and get rid of bits of religion that don’t sit well with us. More »