This is a guest post by Jesse Paikin. Jesse is a rabbinical student at Hebrew Union College – Jewish Institute of Religion, where he has also received a Graduate Certificate in Jewish Education. Before attending HUC-JIR, he worked for a Jewish nonprofit, running educational youth travel programs around the world. He currently lives in Jerusalem and also blogs at jessepaikin.wordpress.com and The Times of Israel. Follow him at @jessepaikin.
Unrecognized Bedouin Village, Negev Desert, October 2013
Israel’s Negev Desert is not a hospitable place. Vast, dusty, and scorching hot, it takes a great deal of effort to live on this land. Yet it was out of this very land that the Jewish people emerged, and from which the modern State of Israel was birthed. Anyone who has walked its canyons can attest to the feeling of ancient history pulsing out of the stones. Anyone who has laid their head down on the rocky bed and gazed up at the bowl of stars has felt the awe-inspiring power that emanates here. This is the place of the still, small voice.
David Ben-Gurion said that it is in the Negev that the creativity, vigor, and spirit of Israel will be tested. He prophesied that it would be there that the standing of Israel in the history of humankind would be determined (“The Significance of the Negev,” 1955)
Perhaps he was more correct than he knew. Today, close to 60 years after Ben-Gurion presciently spoke of the relevance of the desert, Israel faces a monumental test in this place. Israel’s treatment of its Negev Bedouin population is a trial that has the potential to unravel the dream Ben-Gurion envisioned over half a century ago. The Negev is not only the place where the creativity, vigor, and spirit of Israel are tested; it is the place where the conscience, values, and social values of Israel are being tested today.
Aviva Richman is on the faculty at Yeshivat Hadar in Manhattan, the only full-time egalitarian yeshiva in North America, where she teaches Talmud, Jewish Law and midrash. She is also pursuing doctoral studies in rabbinic literature at NYU, as a Wexner fellow. Other interests include niggunim, classical piano, and making all manner of soup!
We live in a world where many people offer conflicting advice about what to eat and how. Should meat be a crucial part of my carbs-free diet or should I avoid meat because it is unhealthy – or unethical? Is fresh, organic, and local the way to go – or does that make food too expensive and less accessible? In this whirlwind of food movements and media, there is perhaps no better time to engage the complex discourse around food in our own tradition. To use the words of a fifth-century midrash, “Is there such a thing as Torah in the gut?” (PDRK, 10)
The idea of “Torah in the gut” arises from a puzzling verse where the Psalmist turns to God and says: “I desire to do you will, my God; Your Torah is in my gut.” (40:9) The midrash can’t make sense of this visceral image. Torah is made of written words, not food; it is processed in our minds, not digested in our stomachs. What kind of Torah resides in our digestive tract?
This Shabbat, Jews the world over read Parashat Hayei Sarah (Bereishit 23:1-25:18), opening with the detailed narration of Sarah’s death and Avraham’s negotiated purchase of the Cave of Machpela from local Hittites as a burial ground. Thousands of Jews will converge upon the contemporary city of Hebron, for a sort of annual, National-Religious Woodstock packing in with the several hundred Israeli citizens who have maintained a settlement there since the first few refused government orders to leave after Pesach of 1968. This festival takes place annually on this parashah, which is seen by the organizers as the proof of the sole and eternal Jewish ownership over Hebron. The basic thrust of the Torah at the heart of the claim is something like this: Avraham bought this land for a lot of money before lots of witnesses and the Torah is the contract to it. Therefore, it’s ours, always. Others who may reside here — ie the Palestinians — are trespassers. This argument justifies the violence to which the 177,000 Palestinian Hebronites are regularlysubjected.
I think that this Torah argument is pretty peculiar: even if the Torah is accepted as a legally-actionable historical record of contract law, it’s entirely unclear why it would preclude any future contract transactions in the area; or why the purchase of the Cave environs would be taken to cover a whole, much larger, metropolitan area 3500 years later; or why all future descendants of the purchaser would be equal and exclusive inheritors to that plot; and by “all future descendants” we mean the descendants of one of his sons, Isaac, and not the other son, Ishmael. I would like to explore a richer and fuller picture of the legacy of the city of Hebron as we have learned it from the Tanakh and our Sages. This piece should be viewed as a part of a larger effort called Project Hayei Sarah — a several-years-old initiative of a number of Torah educators disturbed by the disgrace done in the name of Torah that is today’s Hebron — to teach a more responsible and truthful Torah about this historically rich city.
The 35th chapter of Bemidbar legislates that six cities be appointed as cities of refuge, three cities on the east side of the Jordan River and three on the west side of the Jordan. Open to Israelites as well as for resident aliens, these six cities were to be a refuge for anyone who kills someone accidentally, so they could to flee there and be safe from vengeful relatives of the victim. 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.
Guest-post by Ben Greenfield, a rabbinical student (YCT) and writer based in New York City. His writing on Jewish-Muslim architecture, medieval Hebrew art, and Rabbinic romance have been featured on Jewish Ideas Daily.
5 Tips for Leading High Holiday Services in Prison
Last week, a colleague and I led Rosh Hashana services at Rikers Island, the massive East River prison complex in which New Yorkers house some 14,000 of their more suspect neighbors. We slept on the floor of a jail classroom, from which we withdrew to chat about the season, share kosher airplane meals, and attempt to serve some 60 Jewish and non-Jewish congregants.
1. Don’t bring glass bottles of Kedem grape juice.
A rookie mistake, quickly confiscated. And while hardcover siddurim are OK for the chapel, don’t think that makes them safe enough for the cells.
One inmate requested I put in a good word about him receiving a pair of Tefillin. While they’re usually permitted, he let me know why he is an exception. A few inches below the tail ends of his payos, two sunset pink scars slash across his neck. The state is worried that he’ll hang himself with the holy black straps.
For Jews at Rikers, the sacred is in constant residence with the darkly violent. Tefillin is a noose, kiddush wine a shiv. One inmate seamlessly wove memories of studying in Old City yeshivot with troubled (hallucinatory?) visions of kidnappings in broad daylight and his desire to start a new life in Iran. At Rikers, comfortable symbols of Jewish life become morbid reminders of the new reality. No glass bottles here.
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.
Yesterday, in the Jewish tradition, was the “Sabbath of vision.” It is named after Isaiah’s bleak vision described in Chapter One of his eponymous Scripture. Isaiah, speaking, no, screaming at those who would sacrifice at the Temple in Jerusalem declares in the name of God: I am tired of your sacrifices, I am sated already with the fatted calves that you offer, your offerings are now abominations to me. I no longer wish for you to celebrate festival days and Sabbaths. When you reach out to me, when you raise your voices in prayer, says God, I will ignore you, I will turn a blind eye. Why? First you must “Learn to do well; demand justice, relieve the oppressed, defend the fatherless, plead for the widow.”
Finally, Isaiah turns to the city of Jerusalem and wails: “O! How the city full of justice, where righteousness dwelt, now dwell murderers!” It was not a true question, of course, it was the strangled scream of a prophet pointing to the everyday injustices, which led to the larger injustices, all hidden behind a veil of righteousness, of holy celebrations and fatted calves upon the altar and the smell of spices in the Temple. More »
If you want to get in on the work of Jewish Women Watching, the anonymous feminist group monitoring and responding to sexism in Jewish communities, apply now! The group is taking applications for new members until Wednesday, May 1st.
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 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 email@example.com or (503) 232-1864.
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 firstname.lastname@example.org
I know what you’re thinking – you want to refer to the 4 worlds in your Tu Bishvat seder but they’re confusing and…oh, if there were only a song that allowed you to sing through the four worlds (like we sing the order of the Passover seder) so folks could remember the order of the Tu Bishvat seder.
On Monday, October 22, more than 120 viewers logged on to watch a ProZion UK live webcast of Anat Hoffman being interviewed by Deborah Blausten. All over the world, watching and listening, live tweeting and asking questions, people watched Hoffman talk about religious freedom, women’s rights, and democracy.
Anat Hoffman is part of Women of the Wall, a women’s prayer group that started in Israel in 1988. Arguably, she is the most recognizable face of WoW, particularly in the Diaspora. She is the woman whose name I’ve been hearing since my teens, connected to concepts like equality, religious freedom and religious pluralism. She is the one whose name I remember connected to repeated arrests, because a woman praying in a tallit is so threatening as to be a crime. More »
My latest post on Justice in the City.
It seems that every third line in any debate or speech by any candidate or advocate of public policy is about money. About the so-called bottom line. Who can and who cannot balance a budget? Who should and who should not pay taxes and how much taxes? What can we as a State, as a Nation, as a society afford to spend money on? Defense? Education? Poverty relief? How do we make these decisions? The overwhelming talk about the bottom line has been crowding out the conversation we should be having—a conversation about values and about justice.
Its not that the economic strictures of budgets or revenues are not important. We all live in a world in which the government cannot supply services—from defense to preschool—without paying for them. However, the economic voice should be neither the first nor the loudest voice in the conversation.
It seems that spokespeople (and just people) advocating for any cause are more and more frequently framing their advocacy in economic terms. “If everybody has access to preventive care the state saves money on emergency room visits.” “Preschool programs are a big factor in keeping kids off the street and out of jail—which ends up saving the country a bucketload of money.” “The death penalty costs way more than Life Without the Possibility of Parole.” We have monetized our morals.
Nobody attends a Women of the Wall service without knowing that being arrested for wearing a tallit or praying aloud is a distinct possibility. At the group’s monthly Rosh Chodesh services, some women choose to save their voices and their prayer shawls for the Torah service that takes place at a nearby location. Others take the risk. Regular participants advise first-timers regarding how to avoid arrest.
It stands to reason, then, that the Hadassah leaders who were building up anticipation for the joint Women of the Wall/Hadassah prayer service on Tuesday evening were prepared for possible police action against the group of 200 women. One might also imagine that they were set to offer a statement in the event that such action occurred. As of now, however, Hadassah has declined to take a public stand on this issue. Their website and Twitter feed (@Haddashorg) refer the public to JTA articles and Women of the Kotel statements. Hadassah leaders remain silent on the violent detainment of Nashot Hakotel leader Anat Hoffman, or the general mistreatment of women who pray at the Kotel.***
Meanwhile, Hadassah plans to present PM Netanyahu with an award named for Hadassah founder Henrietta Szold.
What would Henrietta Szold do in such a case?
Given that she struggled to be admitted to the Jewish Theological Seminary of America and was finally allowed to matriculate together with rabbinical students under the condition that she never ask to be ordained, in all likelihood she would have been at the Kotel, determined to find a way for women to pray there.
At the very least, no doubt Anat Hoffman is correct when she says that the Women of the Wall organization is more deserving of the prize than Bibi is. The vision of Henrietta Szold, whose unique brand of leadership encompassosed the social feminist movement of her day as well as an inclusive, diverse vision of Jewish peoplehood, was much more akin to the work of Women of the Wall than to any aspect of the current Israeli government’s leadership. In any case, the women’s Zionist organization should not be silent now regarding this violation of the rights of women in Zion.
*** Update: Hadassah has published a one-sentence resolution regarding this:
In Jerusalem, at the National Business Meeting of the Centennial Convention of Hadassah, the Women’s Zionist Organization of America, delegates unanimously approved a resolution reaffirming its commitment to and support for freedom of worship for women at the Western Wall.
It is worth following the replies to this by Hadassah members, which have a little more bite:
Eli Yishai, Israel’s Interior Minister, said about the 60,000 Africans seeking asylum in Israel that ”Until I have the option of expelling them, I will imprison them and make their lives miserable.”
Expulsion isn’t a viable option for the international condemnation that would erupt if Israel sent thousands of people back to war-torn regions. Instead and to appease racist incitement, Netanyahu’s government passed a law that allows for illegal entrants into the country to be jailed for three years without a trial. And on October 15, MK Yishai intends to start first with 15,000 asylum seekers from Sudan.
Please join our October 15th campaign by making a call, sending an email, or sending a fax to the following departments of the Israeli government every day until October 15th. The Interior Minister, Eli Yishai, plans on rounding up and detaining 15,000 Sudanese asylum seekers in Israel if they do not “voluntarily” leave by then. More »