This is a guest post by Miriam Cantor-Stone. Miriam serves as the Education Program Assistant at the Jewish Women’s Archive in Brookline, MA. When she’s not working at JWA, she teaches third graders about immigration and Jewish culture at the Boston Workmen’s Circle Shule/Sunday School and sings in Voices Rising, an all-female feminist chorus.
I have had many experiences in my life that have involved spaces made just for women. These women-only spaces were not created specifically to exclude men, rather they were to give opportunities to women who might not have had them otherwise. For instance, I graduated from Mount Holyoke College, a women’s college in western Massachusetts. While I may have been initially drawn to a women’s college to escape the “dumb boys” of high school, I stuck with it for the excellent education and once-in-a-lifetime chances offered to me, like working abroad for a summer and directing plays as a non-theatre major.
So when I read the blog post entitled “Man’s Seder: The Backlash,” I was immediately skeptical. I imagined it was written by the same kind of person who would obnoxiously ask, “If there’s a ‘women’s studies’ major why isn’t there a men’s studies’ major?” As I read the post, by Rabbi Reuven Spolter of Israel, I couldn’t help but scoff and snort my way through most of it. It’s clear to me that he has little to no understanding of why events like women’s seders were created in the first place. He makes this very clear when he says, “I wondered why only women were having such an event, and decided to organize a similar program for the men. Was there an outcry at the exclusionary tactics of the Federation for creating a gendered version of the Seder? Hardly. There was a need, and we created it.” Rabbi Spolter makes all sorts of assumptions about his readers that I find both laughable and a little bit offensive. When defending the idea of a Men’s Seder, he says:
“At your Seder, who recites the Kiddush? Who breaks the Matzah? Who makes the Motzi? At most Sedarim (although I wonder about those of the members of the “I’m also fed up with the way women are treated in Orthodoxy” FB group), a man makes the kiddush, breaks the Matzah at Yachatz, etc. In other words, he ‘leads’ the Seder. That doesn’t mean he monopolizes or controls it. He leads it. Wouldn’t it also make sense that in addition to the technical aspects of leading, that he also came to the Seder prepared to lead a discussion and engage in meaningful conversation about the Exodus? Yes? You agree? That’s the basic idea of the Man’s Seder.”
Rabbi Spolter seems to think that all seders everywhere are just like the ones he attends. While he’s making his case for a Men’s Seder, he’s perpetuating every reason why Women’s Seders exist in the first place. His argument is that because men have traditionally led seders in the past, then of course an all-male seder makes sense. Rabbi Spolter, you really don’t get it, do you? Women’s Seders were created for the purpose of giving women the opportunity to participate in a ritual that up until the last few decades has been exclusively a men’s zone. And when he mentions the Facebook group that lit the spark of criticism of Men’s Seders, he is completely disrespectful and hypocritical. He says, “You’re fed up? You’re angry? Can there be a more negative, nasty, distasteful group on Facebook? (It is the definition of what’s wrong with Facebook. While FB can be a tool to spread ideas and share constructive thoughts, too often it serves as a clearinghouse for venomous spewing of negativity and hatred).” Umm, HELLO?! You’re writing a BLOG POST, buddy. Don’t condemn people for online discussions when you’re writing in essentially the same manner. He continues, “What you end up with is a group of Feminists from across the religious spectrum who have gathered to criticize Orthodoxy. Great.” It’s not Orthodoxy they’re criticizing, dude, it’s the idea that people are creating ritual space for men that has been a space for men for centuries, and acting like it’s revolutionary and necessary.
I fully understand the need for an inclusive space. It’s important to have a group of people that understands each other’s situations and feelings and needs. Rabbi Spolter and all rabbis who have done or are thinking of hosting a Men’s Seder, please think about your intentions and about how women have been treated in the past in your chosen movement. Each branch of Judaism has had to work on (and is still working on) the full acceptance of women as full members of the Jewish community. No longer are women confining themselves only to the kitchen to prepare the enormous Passover meal; they’re also digging through scores of Haggadot to choose the best way to lead their Seders. And remember that Women’s Seders were not created to exclude men, so do not for a moment think that a Men’s Seder is needed to exclude women. However much Rabbi Spolter claims to support women in his community, it seems to me he’s got a whole long way to go, as do many other Jewish communities, not to mention people in general.
This is a guest post by Miriam Cantor-Stone. Miriam serves as the Education Program Assistant at the Jewish Women’s Archive in Brookline, MA. When she’s not working at JWA, she teaches third graders about immigration and Jewish culture at the Boston Workmen’s Circle Shule/Sunday School and sings in Voices Rising, an all-female feminist chorus.
In an age where fewer people seem to be joining, let alone attending, synagogues, the writers from the Forward call their list of “America’s Most Inspiring Rabbis, “an affirmation that despite the worrying mega-trends, our spiritual leaders are connecting with Jews and strengthening communities across America.”
I don’t think a list like this a bad idea. If anything, it might help connect people to their rabbis or potential future rabbis. It’s fair to say the Jewish people appreciate good press, and it’s nice to see Rabbis from all denominations represented. Frustratingly, what wasn’t very well represented was gender. The list features 28 rabbis from across North America (mostly New York, which isn’t much of a surprise) and only 9 women.
I’m sure the creators of this list will have plenty to say in their defense. But what excuse could they have? Women have quickly become an important presence in the rabbinate, even in Orthodoxy. Yes, women rabbis are still making new and crucial strides on the pulpit (see the fabulous Rabbi Angela Warnick Buchdahl at NYC’s Central Synagogue) but women rabbis are more accepted today than in the 50 years since Rabbi Sally Priesand was ordained at Hebrew Union College.
It’s fair to say that people frustrated by this list aren’t asking for a re-do. The list features some incredible Jewish leaders who all certainly deserve to be recognize for the work they do. I just hope next time the Forward will better represent the women involved in keeping Judaism alive as best as they can, just like their male counterparts.
I just stumbled across a provocative piece from a few years ago by my teacher, Dr. Devora Steinmetz, published on the blog (“Yidion“) of Ravsak, the network of community Jewish day schools. Titled “It Can’t Be About Pluralism”, it argues that pluralism is a misleading term because of its multiplicity of meanings, and an insufficient one as an expression of institutional values. I think that this is a very good challenge to progressive communities and institutions who often wave the pluralism banner and, perhaps, hide behind it, though it may end up being empty. I encourage you to read the post in its entirety at Ravsak. Here is one, key paragraph:
“A school needs a core, and pluralism cannot be the core. Schools need to talk more about the way they envision their core, and talk of pluralism should not be allowed to divert our attention from what may be a difficult discussion of what is at the core. To my mind, the core of a Jewish school must be talmud Torah, Torah study writ large, Torah study that includes the formation of a person who is steeped in the practices of the tradition, who experiences him or herself as a participant in the ongoing practice of learning Torah and the ongoing quest to understand Torah, and who continually tries to reshape him or herself as a person guided by the teachings and the spirit of Torah. Pluralism—whether it has an epistemological, communal, or pedagogical meaning—can be an element of the mode of talmud Torah in which children at the school are engaged. But pluralism has to be about something—has to describe the way in which we do something—and at a Jewish school it should be about the search to know and to understand Torah, the quest to grow as Jews, and the commitment to serve others and to help shape a vibrant Jewish community.”
by Shira H. Fischer
Shira H. Fischer, MD, PhD, is a clinical informatics researcher at Beth Israel Deaconess Medical Center, in Boston. She was a Dorot Fellow in Israel and an AJWS D’var Tzedek Fellow and has taught for the Melton Adult Mini-School and for Limmud. –aryehbernstein
Since the news broke about the girls wearing tefillin in an Orthodox day school, I have been following with interest the discussion about the role of women and laying tefillin – not as a scholar or as someone who has previously thought about the issue very much, but simply as a committed, egalitarian woman who feels very tied to tradition and who has never put on tefillin (and never much considered that fact). Ethan Tucker’s fascinating and thoughtful piece led me to think more about the issue than I had ever before. Rabbi Tucker’s comments about his daughter were particularly relevant as I have two young daughters and my reflections on women and Judaism and education and egalitarianism now have new motivations and new emotions.
I also followed with interest Aryeh Klapper and Raphael Magarik’s conversation on Jewschool, and I appreciated Rabbi Klapper’s responses. (I don’t think anyone who knows him could suggest he thinks the role of man is domination or that woman is man’s servant). My beef with Rabbi Klapper’s article was not about gender but rather about denomination and who determines authenticity.
After criticizing Rabbi Tucker for allegedly seeming “oddly dismissive of the lived experience of the halakhic community” by degendering tefillin, Rabbi Klapper adds a footnote explaining the term “halakhic community” that is as troubling as it is telling. He first very carefully says that he has, in this article, “tried to avoid the trap” of defining a community’s halakhic bona fides and then judging an argument from that community’s practice on the basis of its bona fides or lack thereof. He then proceeds to do exactly that, defining davening with a mechitza as the sine qua non of halakhic norms, thereby deeming legally irrelevant and dismiss-able the practices of communities that do not do so, and undercutting the “standing of scholars”, such as Rabbi Tucker, who who stand behind them. Here is his note in full: More »
A guestpost from Rabbi Mark Asher Goodman
A little more than 130 years ago, at a Cincinnati hotel, a small group of rabbis departed in a huff from the dinner celebrating Hebrew Union College’s first class of ordained American rabbis. There was just too much traif on the menu, and the culinary baccanalia was indicative to them of a Judaism that had just gone too far in an acculturative direction. Shortly thereafter, the Conservative movement was founded. From this point forward, American Judaism would proceed with three very robust and successful movements, with millions of members finding spiritual meaning in three very distinct iterations.
At one point the largest of the three major Jewish denominations, Conservative Judaism has experienced a much-reported slump in recent years; as the Pew survey revealed, only 11% of American Jews identify as Conservative Jews.
Equally as troubling are the falling affiliation rates within the Reform movement. A larger and larger number of Jews are choosing to simply not define themselves within a movement, or to eschew organized religion altogether.
Much handwringing has transpired over the Pew Survey’s results. However, no bold proposal has yet to be laid down, at a time when we the American Jewish leaders need to re-evaluate our direction in the 21st century. So let me make one. More »
Open Hillel is a student-led campaign to change Hillel’s policies to better reflect our community’s values of pluralism and inclusivity. The statement below is a response to “Working Together to Expand Support for Israel on Campus,” written byHillel’s President and CEO Eric Fingerhut AIPAC’s Leadership Development Director. The article announces a new partnership between Hillel and AIPAC.
Open Hillel Responds to AIPAC and Hillel’s new Partnership
Hillel has consistently demonstrated an admirable commitment to religious pluralism, welcoming students who span the full spectrum of Jewish religious practices and beliefs and encouraging students to connect with Judaism in ways that are meaningful to them. We are worried that this pluralistic spirit, so beneficial to Hillel and the Jewish community, is lacking in the political arena. In particular, we are deeply troubled by Hillel President and CEO Eric Fingerhut and AIPAC Leadership Development Director Jonathan Kessler’s recent declaration that Hillel and AIPAC “are working together to strategically and proactively empower, train and prepare American Jewish students to be effective pro-Israel activists on and beyond the campus.” We fear that this new partnership will alienate Jewish students whose views do not align with those of AIPAC, stifle discussion and debate on issues concerning Israel-Palestine, and undermine Hillel’s commitment to creating an inclusive community.
AIPAC’s policy positions are highly controversial among Jewish college students and the American Jewish community at large. Thus, if Hillel operates with AIPAC’s definition of “pro-Israel” as the benchmark for what is and is not acceptable within the Jewish community on campus, it will alienate many Jewish students. For instance, Point 6 of AIPAC’s 2012 Action Plan calls for “the recognition of Jerusalem as Israel’s undivided capital.” However, since Palestinians also claim Jerusalem as their capital, many students believe that Jerusalem should be divided or shared. Indeed, 82% of American Jews support a two-state solution with an independent Palestinian state in the West Bank, Gaza, and East Jerusalem in exchange for full diplomatic recognition of Israel by the surrounding countries. Similarly, AIPAC’s national council voted down (by a large majority) a measure calling on Israel to dismantle “illegal settlement outposts,” the small minority of settlements that are illegal under Israeli law – not to mention, of course, that it tacitly supports the rest of the Israeli settlements in the Occupied Territories, all of which are illegal under international law. In contrast, nearly three times as many U.S. Jews believe that settlement construction hurts Israel’s security as do believe that it helps. Hillel is an umbrella organization serving all Jewish students, as its vision and mission statements express. AIPAC supporters can and must have a voice in Hillel. But that voice is just one voice; it is not and cannot be THE voice.
In their article, Fingerhut and Kessler describe the AIPAC-Hillel partnership as strategically necessary to combat “anti-Israel” activity on campus. However, in order for Jewish students to truly engage with Israel in a thoughtful manner, we should have the opportunity to hear a wide range of perspectives on Israel-Palestine — including voices that speak to Israel’s shortcomings and criticize its policies. For instance, in pointing to “anti-Israel organizing” at Stanford University, we assume that Fingerhut and Kessler refer to a national conference held at Stanford by Students for Justice in Palestine. Though SJP takes controversial positions, it raises important questions about the Occupation and human rights abuses in the Palestinian Territories. Many Jewish students (and American Jews in general) from across the political spectrum care deeply about these issues; indeed, many American Jews oppose and protest the Occupation. While some seek to write off conferences and events like these as malevolent and silence their efforts, we believe that Hillel, the campus center for all Jewish students, should provide a space for discussion and debate so that students can better understand the complexity of the situation in Israel-Palestine. As one Jewish student at Stanford explained last spring, when the Jewish community refuses to talk about controversial issues, it creates an image of unity but actually divides the community and alienates students who hold ‘dissident’ views or who simply are looking for honest and open discussion.
We also are saddened that AIPAC, in Fingerhut and Kessler’s piece, implied that the success of Hillel at Stanford’s Shabbat Across Differences somehow justifies this new AIPAC-Hillel partnership. Part of what made that Shabbat event so wonderful was that it was not run by AIPAC or any other one Israel/Palestine-related advocacy group. Students of all different political persuasions, as well as Hillel staff, worked together to create that Shabbat — and we believe that that is a model for other schools to follow. The picture that the article painted, of Hillel needing AIPAC to rally more students on campus in support of their form of pro-Israel advocacy, was not the reality and it should not be in the future.
AIPAC deserves a place within Hillel, as one of many voices on Israel-Palestine. However, given AIPAC’s specific and narrow policy agenda, it should not define what it means to be “pro-Israel.” Even more fundamentally, no political advocacy organization should set the boundaries of what is encouraged, acceptable, and forbidden within the Jewish community on campus; and we worry that this partnership means that AIPAC will be asked to do so. Just as, at Shabbat dinner, students of all denominations come together, share their experiences, and learn from one another; Hillel should encourage students with different political views to come together and discuss relevant issues for the sake of dialogue and mutual understanding. Ultimately, a strong community is one that acknowledges and embraces its own diversity.
1 % Camping in Arizona
1% Blowing shofar on a mountain top
1% Celebrating our birthday
1% Awkwardly running into our boss at mid day yoga after “taking the day off
1% Going to a newly legalized same sex wedding
6% Shit, it’s Rosh Hashanah?
10% School, even though we technically have the day off
20% Feeling crabby that we can’t go to $425-$450 services
20% Apple picking and apple related activities
30% Feeling guilty about not going to services, but knowing it will make us crazy if we go
Sometimes when I go to Jewish events that I know will include a question and answer session, I make a chart that looks like this:
# of times someone asks a question that is not actually a question ( __ )
# of times speaker is interrupted by someone in the audience ( __ )
# of rants by audience members ( ___ ) *
This chart has come in particularly handy at conferences, but can be applied on a holiday such as Shavuot, if you write. (It also makes an excellent drinking game.)
I spent Shavuot at the JCC in Manhattan, which, if you have not attended a tikkun there before, can be really overwhelming. It’s super crowded, especially in the areas with the cheesecake and water and coffee. The offerings are pretty diverse: yoga, films, art, speakers, and more traditional learning situations with chevrutah. I came because I was in the neighborhood, and also for the 10 pm session with Rabbi Jacqueline Koch Ellenson (RKE in this piece, for the sake of brevity here), director of the Women’s Rabbinic Network, called “Women of the Wall, Pluralism in Israel, and American Jews.”
RKE began by asking the audience about the values that motivate their activism (“I just don’t want someone to say that my voice can’t be heard,” said one woman,) and also about the values that they felt Israel should embody, which were no surprise in a liberal Jewish crowd: equality, democracy, justice, respect, Judaism, co-existence, pluralism. “I am worried by what I see in the news,” said RKE, before giving a brief history of the actions of Women of the Wall, beginning in 1988, when the group gathered at the Kotel for the first time. In 1993, the group attempted to read Torah for the first time at the Wall, resulting in the arrest and detainment of group members. (The Torah reading happened, outside the jail near Jaffa Gate, while members of the group and allies waited for folks to be released.) ”There was a feeling of being vulnerable, and yet so strong,” said RKE. The events continued to escalate after 1993, and American Jewish support for WOW grew. RKE: “Seeing Jewish women being taken away by Israeli police in a Jewish state? How can it be?” More »
Shavuot starts tomorrow night (Tuesday, May 14th) ! Here’s a list of what’s happening where. Did we miss anything? List it in the comments.
(obligatory picture of cheesecake)
Austin’s Annual Jewish Community Tikkun Leil Shavuot
Community Tikkun at the JCC of the East Bay (Includes family programming a supervised space for children to sleep over.)
Larger list of Bay Area stuff
Brookline Community Tikkun Leil Shavuot at Congregation Kehilath Israel. (Sessions and teachers here)
Isabella Freedman- Shavuot: This Year’s Revelation and Hazon: Torah of Food
Accessible from NYC
Mishkan Chicago: Sha.voo.ote: Revelations in Creativity, Politics, Spirituality & Torah
5773 Lakeview Tikkun Leil Shavuot
Upper 16th St Tikkun (Fabrangen, Ohev Sholom, Segulah, Shirat HaNefesh, Tifereth Israel)
Shtibl Minyan retreat at Brandeis Bardin campus of the AJU
Community Tikkun at Temple Beth Am
Montgomery County, Maryland
Tikkun Leil Shavuot with Moishe House MoCo and Congregation Beth El Montgomery County
5th Annual Shavuot Tikkun Leil: A Joint Torah Venture among Beth Israel, Gates of Prayer, Shir Chadash
Shavuot Across Brooklyn
Tikkun Leyl Shavuot at the JCC Manhattan (Upper West Side)
Yiddish Farm (New Hampton, NY)
Community Tikkun Leil Shavuot
Tikkun Leyl Shavuot at Penn
Santa Rosa, CA
Congregation Beth Ami
Downtown Tikkun Leil Shavuot
Previous NHC Fellows
Short of a J-Street conference or a Limmud event, you’d be hard-pressed to find an annual gathering that attracts as many Jewschool writers as the National Havurah’s Summer Institute. This, my friends, should be reason enough to register right this moment.
But a little context always helps, so here is some more description to further entice you:
Now in its 35th year of empowering local do-it-yourself, community-based Judaism, the National
Havurah Committee is gearing up for what promises to be an incredible Summer Institute. With
over two dozen courses, a social justice fellow, two extraordinary artists-in-residents, and
dozens of local havurah communities represented, the National Havurah Summer Institute guarantees you an unparalleled experience which is equal parts spiritually, intellectually, and culturally fulfilling.
Whether you enjoy midnight walks in the woods, guided meditations, heated (but respectful!)
theological debates, hands-on crafts, in-depth chevruta text study, late-night sing-alongs and
spontaneous jam sessions, alternative prayer experiences, early-morning hikes, community
discussions about social justice, or just meeting some of the most thoughtful and creative
individuals you will ever meet–all against the idyllic backdrop of breathtaking rolling green mountains and a sparkling lake in Southern New Hampshire–the National Havurah Committee’s Summer Institute promises to deliver an experience that will both uplift and inspire.
As if this alone were not exciting enough—there’s more!
If you are a college student, we invite you to participate in our special college program, where
you will work together with your peers, guided by two talented facilitators, to cultivate new
leadership skills. The College Leadership Program is specially designed to empower current college students to build and sustain Jewish communities on their campuses.
For recent college graduates between the ages of 22 and 32, the National Havurah Summer Institute offers the NHC Fellows Program (formerly, the Everett Program). This program offers a once-in-a-lifetime opportunity to connect with fellow young Jewish leaders in order to share and build your skills together. All NHC fellows will receive free tuition and room-and-board and will participate in additional programming geared particularly to the specific interests and needs of participants in this group.
As a former participant in the Fellows Program, I can personally attest to the extraordinary impact that it has had on my life. In addition to introducing me to a cohort of wonderful new friends, the then-Everett Program helped me think critically and creatively about building vibrant, relevant local Jewish community and inspired me to return home (then Minneapolis) to start a new Havurah. Incidentally, one of this year’s institute’s planners met her now-fiancée when she was an Everett Fellow. So apply now, and who knows where this simple act may lead you??
The deadline for the NHC fellows is May 1, so if any of the above speaks to you, apply right away! General registration can be found here.
This is an interview with Emily Unger, a Harvard senior majoring in biology, and the former chair of the Harvard College Progressive Jewish Alliance, the student group organizing a protest
against Hillel’s ban on partnerships with groups back boycott, divestment and sanctions against Israel.
Jewschool: Give us some background about your experience with this issue at Harvard.
Emily Unger: I’ve been involved in the Progressive Jewish Alliance (PJA) since the beginning of my first year at college, and this entire time, we’ve prided ourselves on working together with both Harvard Students for Israel and the Palestine Solidarity Committee (PSC) and co-sponsoring events with both groups. Last semester, we planned to co-sponsor an event with PSC called “Jewish Voices Against the Occupation”, which brought two speakers, an Israeli Jew and an American Jew, to talk about their experiences doing non-violent activism against the occupation of the Palestinian Territories (protesting home demolitions in the West Bank, etc.) and how this related to their Jewish identity. We wanted to hold the event in the Hillel building, since it was a Jewish event and we thought it would appeal to Jewish students.
Bugles are DELICIOUS.
The inspiration for the Stuff Jews Don’t Do Tumblr, according to the person who created it : “Growing up in a Jewish TV-centered home, I often encountered many things or situations in the primetime line-up that were unfamiliar. When I asked my mother why we didn’t eat Thanksgiving in the afternoon or why my brother never had a rat’s tail, her retort was always “Jews don’t do that!”"
Some things “Jews don’t do”: Shop at JC Penney, Drive Pick Up Trucks, Buy Lottery Tickets, Eat Hamburger Helper. This is stuff that runs contrary to what some Jews recognize as being Jewish, or what might be referred to as “”goyishe.” There’s a thread that connects them-mainly that they’re commonly associated with people of a certain class. When I was a kid, we shopped at Kmart (not even a JC Penney!). This might not be true anymore, but then, shopping at Kmart was unforgivable. People would tease you about it until you died, because it meant you were poor, and worse, you were too stupid (obviously as the result of being poor) to front like you didn’t shop at Kmart. The thing was, my family was poor. And we were Jews.
Like I said, a lot of the things listed in this Tumblr have nothing to do with Judaism, they have to do with class, but in addition, there’s also the greatly overlooked fact that, believe it or not, Jews don’t all live on the East and West coasts of the United States. Jews in the South might drive pick up trucks, because in the South, people might do that. Cultural norms exist, and people take them on.
Jews might also make and eat Jello molds, (I can’t believe I just typed that sentence) because maybe they don’t know about kashrut or they don’t care about it, and they think they’re delicious. And just so I keep making it all about me, kashrut was something I didn’t know about until college, because Jewish education is expensive, and I wasn’t around a lot of observant Jews. That’s what happens when you live outside of a Jewish bubble.
Look, I’m pretty sure (I hope) that the point of this Tumblr is to poke fun at the idea that Jews don’t do certain things, but actually it should be called “Stuff Jews Who Aren’t Me or Other Jews I Know Probably Do.” (Also, I’m pretty sure a kugel qualifies as a casserole.)
In this month’s Commentary magazine, Jack Wertheimer once again takes on all the terrors of (assume a creaky old gramps voice here) those young people today. Except that it isn’t actually those young people today who are best characterized by his complaints.
Here are his complaints in order (This is just the outline, for the full effect, you’ll need to go see the actual essay):
I. I am the Lord your God, Who took you out of Egypt to ‘repair the world.’
II. You shall not be judgmental.
III. You shall be pluralistic.
IV. You shall personalize your Judaism.
V. Meaning, meaning shall you pursue.
VI. You shall create caring communities.
VII. You shall encourage the airing of all views.
VIII. You shall not be tribal.
IX. You shall celebrate your Jewishness.
X. You shall hold the Jewish conversation in public.
Just to get them out of the way, I’m just going to skim over my major wuts in is piece:
I’m kind of mystified by number 5. Is he saying that Jewish survival, should it have, for example, no Torah at the center, and no community, is worthwhile for its own sake? Why? Number ten, OTOH is classic Wertheimerian krechtzing. He just doesn’t actually get that there is no non-public square anymore. I know the guy is basically a grump (and sexist, though that doesn’t come out so much here) who spends his editorial time complaining about “the kids these days,” but does he really want to advertise the fact that he has no idea what year it is and is unaware of the use of new technologies and how people – not just Jews- actually live?
Still, even a stopped analog clock is right twice a day: More »
By now I’m sure many of you have heard about today’s monthly Women of the Wall gathering. The short version is that the police, allegedly present to protect the women from those who do not believe they have a right to daven at the Kotel, approached many of the women, said they weren’t permitted to wear talleisim, and took the names and id of three women who’ll be “further investigated.” You can read more about it in the JTA and Jerusalem Post, or check out a blog post by one of the three women (who happen to all be rabbinical students). You can also watch their reaction in this interview on YouTube.
|Police, defying the mechitzah, to teach Deb how a woman ought to wear her tallis.
It wasn’t long before I spotted the photos on Facebook, counting several friends among them. Based on the two photos included in this post, I decided to talk to Deb (pictured) about her experience today and each month she joins Women of the Wall for their Rosh Chodesh davening.
Right off the bat, Deb made clear that she hasn’t historically connected to the kotel as a place where she’s wanted to daven. However, she finds that the more she goes with Women of the Wall, the more she wants to go. It’s the community Women of the Wall is fighting to create that speaks to her more than the wall itself.
She told me, the group is “called ‘women’ but it’s actually creating a space for all who want to daven there, who have the right to access this public, Jewish space.” The group’s mission states they “seek the right for Jewish women from Israel and around the world to conduct prayer services, read from a Torah scroll while wearing prayer shawls, and sing out loud at the Western Wall – Judaism’s most sacred holy site and the principal symbol of Jewish people hood and sovereignty.” Deb appreciates that they’ve also created a “queer-friendly space,” and that they “call attention to the need for spaces that are friendly and welcoming to all. There are folks who identify as genderqueer and trans who are invited to lead services, read from the Torah, and take on other roles. Likewise, Women of the Wall creates a welcome space for all genders, including male-identifed folks, to participate in the Torah services” that they hold at Robinson’s Arch after they move from the Western Wall.
|Wearing a tallis in a hijab-like manner is apparently permitted.
When I showed Deb the two photos from Facebook, she said that she feels like she’s being “singled out each month” by the police, because she wears a tallis that is more traditionally considered a man’s, and not a colourful tallis that might be more “feminine.” Today, a policeman asked permission of Anat (co-founder of Women of the Wall) to demonstrate, using Deb and her tallis, how women should properly wear a tallis like a shawl. The idea being that this would avoid the 2001 law that makes it illegal for women to perform those religious practices “traditionally done by men” at holy sites, like reading from the Torah, wearing tefillin or a tallis, or blowing the shofar.
“He folded it up, and put it around me like a fake scarf… Of course I unfolded it and ended up wearing almost like a hijab instead!”
Her other response to the police? She davens extra loud when she’s with Women of the Wall. I asked if that was a way of protesting the police interference, but she corrected me. “The truth is that I’m extra loud so that the women feel a presence. And it’s for the policemen, so they hear the truth of the davening, rather than the protest of the women. Because that’s really why I am there: so that I can pray and sing and so can any other person. I guess I like to think I bring some davening confidence…”
Her confidence, and the monthly return of so many woman (and folks of all genders) reminds us that they’re fighting over a public space. A Jewish space. And women (and those who identify outside the gender binary) have just as much right to pray in public as men.
Crossposted to davidamwilensky.com
In other news I'm topping the charts over at the Forward: The hed on my piece is 'What Would You Call Me?'
Right. So I wrote this op-ed for the Forward about how I underwent a Conservative conversion because I go to a Conservative shul these days, but I came from a patrilineal Reform background and so forth. And in it I suggested that it’s time for the Conservative movement to start accepting patrilineal descent.
Then the internet discharged platoon after platoon of Jew-baiting Jewish commenters with all kinds of nonsense on their minds. There were also some thoughtful comments and a ton of kind emails from friends and acquaintances.
Here’s one of the emails:
I so wanted to comment on your Forward article, but I simply could not wade into the aggravating mess of Jews baiting each other.
So for his benefit and yours, I waded neck-deep into the muck to pluck out the best of the comments — not only at forward.com, but on Facebook and twitter as well. And I’ll respond to a few too.
[I started writing this post yesterday so there are probably even more comments now that I haven't even looked at.]
I could probably just about build a raft and sail around the world with all the books advocating for Jewish Social Justice that have come out in the last couple of years. Several of them are very good. I particularly like Rabbi Jill Jacobs’ first book, which is both thorough and excellent.
But I want to recommend a book that’s a little bit different.
Rabbi Shmuly Yankelowitz, the founder of the Orthodox social justice movement Uri L’Tzedek, has just come out with a book very simply titled Jewish Ethics and Social Justice (Derusha Publishing). Unlike most of the the other books in this burgeoning genre, Rabbi Y’s book is a collection of essays previously published in newspapers journals and blogs. This is both a strength and a weakness, which I will touch on later. More »
Jewschool founder Daniel Sieradski is organizing a Kol Nidrei minyan in at Zuccotti Park, home base of the Occupy Wall Street folks, at 7 p.m. this Friday night.
I don’t believe it’s set in stone yet, but Rabbi Arthur Waskow may be delivering a devar and or leading the service. Sieradski is looking for knowledgeable service leaders. If you can help and you’re interested, get in touch with him on Facebook or twitter.
This will be a service, not to mention a Kol Nidrei, of once-in-a-lifetime coolness. Let me know if you’re coming so I can make sure we say get the chance to wish each other a Gemar Chatimah Tovah.
Check out the Facebook event for details and updates.
Updated, 10/5: Sieradski tell meWaskow is no longer coming for health reasons. Sad times.
This guest post is by Matthew Arbeit Lowe. Matthew teaches theology and philosophy at Prozdor Hebrew High School. He is also the founder of the Moishe Kavod House “Fabrengen” club, an egalitarian monthly gathering for teaching, singing, and drinking. He blogs regularly at theemptythrone.blogspot.com.
Before critiquing Judaism: Religion of Reason by Rabbi Moshe Ben-Chaim, the founder of Mesorah Heritage Foundation (mesorah.org), I should say that I am unfit to write this review. Despite my various degrees in philosophy, Judaism, and religion, I’ll admit that my command of Hebrew (all kinds) and Aramaic is severely lacking, and so (by his own rules) I cannot “open a Talmud and explain Tosfos and Rashi.” (295) If I cannot read Tosfos and Rashi then I can’t read Talmud; and if I can’t read Talmud then I can’t read Torah; thus I have no traditionalist basis for critiquing Rabbi Ben-Chaim’s interpretations in the book. Similarly, some of my objections to his interpretations are based on my belief in science; but here too I must admit my inadequacy, since “we cannot talk about any science without years of study.” (256) With that warning out of the way, here I go… More »