This post originally appeared on allthesedays.org
Around the world, there is a growing willingness to boycott Israeli companies that operate and provide services to the West Bank Settlements, which are considered illegal under international law.
Last year the European Union set a ban on funds going to projects operating in the settlements and there has also been a recent wave of boycott and divestment announcements from European companies. Danske, Denmark’s largest bank announced that it will begin boycotting Bank Hapoalim, Israel’s largest bank, and news soon followed that a key Swedish Bank may follow suit.
This just in: the Israeli government has been financing the political institutions of the settler movement. Shocking, I know. That it was secret? Shocking, I know. That the overseer of those funds was a now-central minister of government? Shocking, I know. That the original use was called a “security grant” but actually paid settlement municipalities as compensation for property taxes not collected on illegal houses not built yet? Mind boggling…and yet totally unsurprising.
At least Finance Minister Yair Lapid ordered all public monies to the settlements frozen, Justice Minister Tzipi Livni called for an investigation. We have long known that the Greater Israel movement entrenched itself in the halls of Israeli governance. And yet the settler movement has failed abysmally in one very important respect: the settlements, SodaStream kerfuffle aside, are still totally dependent on taxpayer funds for economic sustainability. According to Molad: The Center for the Renewal of Israeli Democracy, the think tank that broke the fund funneling scandal, 90% of settlement residents work within Israel proper or are employed as settlement staff. Without the flow of public funds, they would dry up and wither on the vine.
The Israeli TV report below in full:
A couple of weeks ago, an email came over the Jewschool contributors’ listserv asking if anyone wanted to cover a SermonSlam taking place in my neighborhood. As someone who has enjoyed other kinds of slams in the past (poetry, story, and grand – IHOP, not baseball), I jumped at the opportunity. I’m still something of a Brooklyn newbie, having lived here for less than a year. So I want to fully own that my preconceived notions of what a SermonSlam might be were entirely colored by an outsider’s stereotype of Brooklyn hipster culture. Now, to be fair, I have lived here almost a year—it will be a year this Shabbat—and so I have been around long enough to know that most of the stereotypes about Brooklyn hipster culture are true. And I should have been tipped off by the fact that the event was being held at Congregation Beth Elohim (known in the neighborhood as CBE), a very large Reform synagogue that often plays host to community events, many of which I have enjoyed this year.
You see what I’m getting at, right? What I had pictured as a cool, vaguely underground event, perhaps in a dark room with a stage and a bar, turning words of Torah into performance art, was in fact more like a youth group program for young adults, held in a large, well-lit synagogue social hall, with the performers relying a little more heavily on the “sermon” than the “slam.” The only drinks were of the cola variety, and the evening was padded with games straight from my synagogue youth director playbook like Jewish Geography 2.0, affably executed by hosts Ben Greenfield and Samantha Kuperberg, who themselves seemed to have arrived straight from a summer on the staff of Camp Ramah.
BUT! And this is a big BUT! (I like big BUTs and I cannot lie…) I’m pretty sure if you went in to the event with fewer or different preconceived notions, you would have been thrilled. More »
Mimi Arbeit is a Ph.D. student at Tufts in Child Development, where she studies adolescent sexuality, sexual health, and sexual violence prevention. She is a freelance sexuality educator and also works locally to promote and strengthen sexuality education in public schools.
The Debrief, Mimi’s column on sex, dating, and relationships, comes out every Wednesday on JewishBoston.com. She loves dancing, taking walks around the city, and listening to people share their stories. Email email@example.com or tweet @MimiArbeit.
Jewschool: What’s the intersection of progressive values, sex ed and Jewish identity for you?
Mimi Arbeit: Progressive values, sex ed, and promoting healthy relationships is at the core of my Jewish involvement. My commitment to feminist and queer values is central to who I am as a person and the work I try to do in the world. I became involved with Judaism as a teenager, but departed from Jewish spaces in college when I realized how much the tradition clung to harmful gender norms and patriarchal practices. For years, I didn’t know what to do. Jewish community can be beautiful and powerful, but I needed a Jewish community in which I could bring all of my passions, and in which my own desire for personhood and my commitment to building a better world would not be eclipsed by a reification of problematic Jewish traditions. The communities I found in Boston allowed me to be a part of exploring the kinds of Judaism that hold more possibility for me – especially the Moishe Kavod House, Keshet, and JewishBoston.com.
JS: Before writing at The Debrief, you wrote a blog called Sex Ed Transforms. What can we find there?
MA: I started Sex Ed Transforms five years ago when I was working in a public school teaching health and sex ed. I used this space to give words to my dream, my work, and my analysis. I discussed my experience with sex ed in public school, my reflections on what I was reading, my own personal growth in activities such as body-positive challenge, and my sex ed for young adults work at the Moishe Kavod House. In the month before my wedding, I wrote extensively about my experience grappling with sexism, materialism, and interpersonal challenges throughout the planning process. Last year, I made it into the final round of the Feministing “So You Think You Can Blog” contest by submitting a post on queer identity and a post on 50 Shades of Grey. Although I did not become a regular contributor to Feministing, I soon after started writing The Debrief weekly at JewishBoston.com, and now I post on Sex Ed Transforms much more rarely.
JS: What’s been the most difficult topic (you can name a few) you’ve handled at The Debrief? What’s your favorite?
MA: The Debrief is a sex, dating, and relationships column posted every Wednesday at JewishBoston.com. I love facilitating this space in which I can invite other community members to share their stories, questions, and reflections, either by name or anonymously. I am honored every time people choose to share their stories with me, and I am deeply moved by what they express.
I also write several pieces myself. The most difficult pieces to write have been the two addressing issues of trauma and violence. I wrote a post connecting the ritual of spilling wine at the Passover seder with the Steubenville rape trial, and soon after that I wrote a post about different kinds of trauma in the wake of the Boston Marathon bombing. It was a difficult spring.
My favorite posts of the ones I wrote myself are the pieces that push boundaries. One of my earliest posts asked, “Can hookups be holy?,” and I wrote a post about National Masturbation Month in May. I also have enjoyed the opportunity to share some of my own process. Elul, the last month of the Jewish calendar, is a time set aside for reflection. I took the entire month to reflect on sex, dating, relationships, and building community, and continued this tone through Rosh Hashanah and Yom Kippur. I gained a lot, personally, from working on these posts and sharing them with my readers.
I am always looking for new story ideas and new contributions, so I encourage readers to email me at firstname.lastname@example.org anytime.
JS: What do you think is the current state of the conversation about sex in Jewish communities? Why do you think it is what it is? What advice would you give to folks who want to change the status quo?
MA: I can only hope to learn that a wide variety of dynamic, engaging, critical conversations about sex are currently taking place in Jewish communities worldwide. But I also know that many Jewish communities are not having such conversations. I think we are held back because we are nervous, embarrassed, ashamed, afraid, or we don’t know the words to use to express how we feel. We try to say what we think we are supposed to say, and we try to do what we think we are supposed to do, and when we say or do something different from what’s expected of us, we too often get told to stop.
If we want to change the status quo, and I certainly do, we need to start with deep sharing and listening. Really taking risks to hear each other, understand the complexity of our own and each other’s lived experiences, ask caring and probing questions of each other, and speak. Share. Try to explain even when none of the words we know feel quite right. Name that – say that none of the words feel quite right, and commit to speaking and listening anyway.
With the foundation of a community committed to listening and speaking, speaking and listening, we need to pursue conversations that are inclusive of all voices. Wait, not only inclusive, but structured through a model of equity. Working to merely include marginalized voices will still leave those voices marginalized. We need to find a way to actively structure a new conversation about sex and relationships with people who have previously been marginalized now at the center. As part of that process, we will need trauma-informed ways to talk about sex. So many members of our community are survivors of sexual trauma of different forms – more people than we even realize. When we talk about sex, it can be a wonderful and positive part of our lives, and it can also be a place of violence and violation. We need to find out how to talk about all of that.
JS: What, for you, is at stake in this work?
MA: Acceptance. Humanity. Connection. The possibility of a life lived honestly and powerfully. World peace.
Now enrolling for classes in Tel Aviv. Register here.
The Hadassah Foundation is looking to highlight the accomplishments of an amazing emerging professional who is working to advance the cause of Jewish girls and young women in the United States or the cause of Israeli women—can you help us identify such a professional?
We are excited to announce that The Hadassah Foundation is accepting nominations for its annual Bernice S. Tannenbaum Prize. As you may know, the Tannenbaum Prize aims to reward an emerging professional (with less than approximately 15 years of experience) who has demonstrated a high degree of talent, commitment, and accomplishment in their work to enhance the status of women and girls, and who anticipates continuing their careers in this field. The intent of the Prize is to make the field more effective by supporting the development of future leaders.
Current and past Hadassah Foundation grantees from Israel and the United States, as well as other organizations that serve Jewish girls and young women in the United States or who serve women in Israel, may nominate a staff person to receive this prize. There will be an award of up to $2,500, which the Prize recipient must use for professional development. In addition, there will be an award of $500 that may be used for general operating support. The Board of Directors of the Hadassah Foundation will select the winner and present the award at a special ceremony on June 10, 2014 in New York City. The winner is required to attend the ceremony; their travel and hotel expenses will be covered by the Foundation.
See the prize guidelines, deadline noon Eastern time on Friday, February 7, 2014.
The Open Hillel campaign has continued to garner headlines as it continues to raise questions of whether political exclusion. Here’s a summary of our contributors’ commentary to date:
Stay tuned for more discussion.
x-posted to Justice in the City
In a powerful display of moral imagination The fourth century Babylonian Sage Rava (in Tractate Shabbat of the Babylonian Talmud 31a) claims that when a person is ushered into their final judgement before the Heavenly court, the person is asked six questions. 1. Did you conduct your business dealing justly? 2. Did you study Torah regularly? 3. Did you have children? 4. Did you yearn for redemption? 5. Did you engage in learned discussions of matters of wisdom? 6. Did you derive understanding by analogy? Rava then concludes by saying that even if the person answered yes to all these, his fate is decided by whether or not he feared God.
This exercise in imagination is a powerful one. The most interesting thing about this specific example of the exercise is that Rava, one of the greatest of the Babylonian Sages, starts his list with just business dealings. He mentions Torah study as the second question but only gets to the heart of his life’s mission at question five. Even then, all this is overridden, for Rava, by the fear of God.
This piece of wisdom came to mind as I was thinking of the brouhaha stirred up by the Open Hillel movement’s challenge to the Israel guidelines set by Hillel International, and Eric Fingerhut’s strong reaction to Open Hillel . More »
Former Prime Minister Ariel Sharon passed away this Shabbat, still under the coma that took him in 2006. He leaves behind a deeply mixed legacy, both beloved and reviled by many, and perplexing in his final years. I am not ambivalent about Sharon’s legacy. He goes down in history as a reluctant late-comer to peace and, unfortunately, as a military commander condemned by his own country for permitting the massacre of innocent civilians in Qibya and in Sabra and Shatila. His legacy upon Israeli history is less honorable than I prefer for a leader of the Jewish people.
As a young minister, he satisfied the settlement movement’s horrible appetite by unearthing the bygone Turkish-era law that allowed the seizure of Palestinian land. Defeated at first by the Israeli High Court from building openly on privately-owned land, a Sharon confidant recounts in the documentary The Law in These Parts, Sharon discovered he could appropriate property if he could prevent the owners from farming it for a year. That legal gimmick, aided by a snaking security barrier and countless checkpoints, would dispossess thousands of Palestinians of land upon which today sit the red tile roofs of Israeli settlements. More »
This is a guest post by Eli Ungar-Sargon, a Los Angeles-based independent filmmaker and new media producer. He is currently putting the finishing touches on his documentary film, A People Without a Land and is co-hosting the new podcast series Four Cubits.
In many ways, 2013 was a breakthrough year for the BDS movement. High-profile individuals like Stephen Hawking heeded the call, efforts to shut down a BDS event in Brooklyn College backfired in a dramatic and public fashion, and the American Studies Association voted overwhelmingly to join the academic boycott. Here are the top five reasons why the BDS movement is winning.
1) BDS is a non-violent way that ordinary people who care about Israel-Palestine can make a difference.
The spectacular twenty year failure of the so-called peace process has created an enormous amount of frustration in people who care about Israel/Palestine. The ineptitude of the United States, the silence of the EU, the impotence of the UN and the impunity with which Israel continues to make life worse for the Palestinians have all contributed to this frustration. The BDS movement is a morally sound way for ordinary people to do something. By putting non-violent but effective pressure on the State of Israel, BDS offers people of conscience a way to participate in a moral struggle to restore Palestinian rights.
2) The BDS call marks a shift away from a discourse of nationalism towards a discourse of human rights.
Perhaps the most brilliant part of the BDS call is its refusal to endorse any particular political solution. By remaining agnostic on the one-state/two-state debate, the BDS movement is able to both create alliances and maintain a laser-like focus on the rights of the Palestinian people. Tactically, this means that people who think there should be two-states can participate in the movement alongside their one-state fellows. Ideologically, when liberal-minded people compare the rights-based first principles of the BDS movement to the ethnonationalist first principles of Israel and its defenders, the former are much more appealing. More »
This is a guest post by Alexander Germanacos, a San Francisco native, graduate student for family therapy at California Institute of Integral Studies, and volunteer for New Israel Fund’s New Generations.
You know you have been there: your heart starts beating a bit faster, the voice in your head is shouting “Are you kidding me!?!” and you write off the person you are talking to as being a lost cause. We all remember having that difficult conversation on Israel.
I have certainly had my fair share of frustrating and unproductive word battles with people of all ages and backgrounds on the topic. As a graduate student in Family Therapy, I like to think I am equipped to engage a host of thorny issues. But even with my graduate training, the topic of Israel still challenged me. So, last year, I applied to New Israel Fund’s Facilitation Fellowship in San Francisco, to engage with people about Israel in ways that are productive. I wanted to answer the question that has been running through my head: “How do we get to a discussion around Israel that is not polemical?” I was about to find out. More »
Just in case you’re keeping a scrap book of everything being said about the whole Open Hillel controversy, or you’re just interested in the broader issues about American Jews’ relationship to Israel and the place of dissent in the organized community, check out this smart piece in Tikkun by David Harris-Gershon. (Of course, if you’re like me, you may shake your head wondering how we got to a place where a writer as talented and thoughtful as David actually has to spend so much time on Planet Obvious. It’s embarrassing.)
Avid Jewschoolians may recall my October review of Harris-Gershon’s book, What Do You Buy the Children of the Terrorist Who Tried to Kill Your Wife? A Memoir, which narrates the events surrounding his wife’s injury in a terrorist attack in Jerusalem, healing, grief, and emotional breakdown leading to an obsessive pursuit of the apparently remorseful attacker and culminating with meeting his family. Not surprisingly, this book has led Harris-Gershon, a journalist with The Daily Kos and Tikkun, on a speaking circuit in Jewish communities. Recently, Santa Barbara Hillel invited him to speak, then discovered that Harris-Gershon, a two-state advocate, had written sympathetically about economic boycott as legitimate, non-violent protest, and consequently threatened to revoke his invitation and bar his entry into the Hillel building unless he made a public statement clarifying his positions on BDS. This is probably too much build-up already; just read what he has to say about the episode here.
Three good fellowships for young people interested in social justice in Israel (or broaching those issues here at home), two in Israel and one in the Bay Area:
New Israel Fund’s Facilitation Fellowship is proud to invite Bay Area Jews in their 20s and 30s to apply for its second year. The Fellowship will train a cohort of 8-10 leaders to foster meaningful, direct conversations on Israel and social justice for the Bay Area’s Jewish community. Israel remains one of the most polarizing issues in the American Jewish community, and NIF’s New Generations aims to address the need for meaningful dialogue and deliberation by cultivating safe spaces throughout the Bay Area’s young Jewish community where honest and inclusive public conversation on Israel is not only welcome, but celebrated. Applications are due on January 12 by 5 pm.
New Israel Fund/SHATIL Social Justice Fellowships send 6-8 post‐college Jewish young adults to spend 10 months immersed in the movement for social change in Israel. Fellows receive a modest stipend and work for a year in Israeli NGO. Additionally, the fellowship includes monthly enrichment programs, professional development and site visits to further develop their understanding of Israeli activism and their role as activists both in Israel and at home. Successful applicants must have excellent Hebrew language skills, or good Hebrew with strong Arabic skills. Deadline: January 20, 2014.
The Abe and Gert Nutkis Scholarship seeks to enable high-school graduates and other young adults to study full-time for an entire academic year in Israel. Recipients will receive up to $5,000 for study in a co-educational institution committed to Zionist engagement while volunteering a minimum of four hours a week with ATZUM or an organization approved by ATZUM. Priority will be given to applicants with financial need and those who have little or no previous experience in Israel. The application deadline is March 15, 2014.
Eli Valley, comic artist and official satirist on behalf of progressive Jewry, explained his hilarious and irascible comics on MSNBC’s talk show “The Cycle” last week, airing for all America our dirty, smelly, intermarried laundry. Kol hakavod, Eli.
After Swarthmore Hillel’s decision to break from Hillel’s rules regarding conversation about Israel, I sent a letter to Hillel’s President and CEO, Eric Fingerhut by clicking send on a message as part of Open Hillel’s campaign to open Hillel. The response was swift, cordial, perhaps prepackaged , and it suggested I take a look at Hillel’s Israel Guidelines page.
So I did and I came across this wonderfully written paragraph:
Hillel welcomes a diversity of student perspectives on Israel and strives to create an inclusive, pluralistic community where students can discuss matters of interest and/or concern about Israel and the Jewish people in a civil manner. We encourage students’ inquiry as they explore their relationship with Israel. We object to labeling, excluding or harassing any students for their beliefs and expressions thereof. As an indispensible partner to the university, Hillel seeks to facilitate civil discourse about Israel in a safe and supportive college environment that is fertile for dialogue and learning.
It sounds as though they want to create some sort of inclusive, pluralistic space for students to discuss matters of interest and concern surrounding Israel. Great.
But the next section entitled “Standards of Partnership” seems to disagree with the previous section:
Hillel welcomes, partners with, and aids the efforts of organizations, groups, and speakers from diverse perspectives in support of Israel as a Jewish and democratic state. Hillel will not partner with, house, or host organizations, groups, or speakers that as a matter of policy or practice:
First of all they won’t let anyone talk who will “Deny the right of Israel to exist as a Jewish and democratic state with secure and recognized borders.” Which seems reasonable at first, right? But of course this means that a speaker such as Israel’s Minister of Economy, Naftali Bennett cannot be hosted by Hillel or Hillel’s partners as Minister Bennett does not support Israeli democracy. As well, the continuation of the occupation is quite possibly the policy that puts Israel’s security and borders at the most risk, so this list of banned speakers now must include a plethora of current and past Israeli government officials, ministers, members of Knesset, and a swath of authors, professors and other public voices that support continuation of the occupation.
And of course, anyone who would try to “Delegitimize, demonize, or apply a double standard to Israel” need not apply. I (honestly) wonder if Hillel’s version of ‘demonizing’ is meant to give Hillel staff space to put a stop to portrayals of Israel as the root of all evil in the world, or if it just a handy “d” word, so bereft of meaning that it can be applied to any, even much needed, negative talk about Israel. And I wonder if there is such a threat of delegitimization that it needs to be one of the “d’s” on this list. A recent report posits that its not such a big deal in the world today. Either way, I suppose this means that Alan Dershowitz can’t speak at Hillel events anymore since he has gone on record with the truly golden double standard that Israel should disregard international law.
The list continues with the denial of space to anyone who would “Support boycott of, divestment from, or sanctions against the State of Israel.” Shouldn’t Hillel stick to censoring people based on the content of their speeches and the aims of their tactics? Has Hillel thought about what it means to ban people for supporting a set of tactics? I mean, some of these are tactics that are supported by the North American Jewish establishment when aimed at others. So it’s not the tactics themselves that bother Hillel, otherwise JFNA CEO, Jerry Silverman would be on the list of banned speakers. It seems that Hillel has set up one standard for discussing sanctions on Israel and another for discussing sanctions on Iran. Perhaps someone should coin a term for when you have one standard for one thing and another for another. I wonder, does this rule include those who support a boycott of Israel’s policies? If so, then Hillel can kiss Peter Beinart goodbye. Does this include Israeli academics? Wouldn’t that be ironic given the hullabaloo over the ASA boycott decision.
The last point bans partnering with those that “Exhibit a pattern of disruptive behavior towards campus events or guest speakers or foster an atmosphere of incivility.” I guess they mean people who shout at speakers and stuff like that, but I can’t help but think of the pattern of disruption that Hillel itself has displayed when dealing with hosting productive dialogue on Israel, the occupation, BDS and other issues that quite obviously are “matters of interest and/or concern” for a great many of us.
If Hillel is serious about these rules they should be sure not invite speakers like Naftali Bennett, Binyamin Netanyahu, Alan Dershowitz and others that hurt Israel with their anti-democratic, pro-occupation, double standards. My guess is that these types of speakers will keep getting invites though. So why not open the space up to other types of speakers who are also not so guided by Hillel’s lines?
A civil atmosphere from an educational community space demands open dialogue. These guidelines are imprecise and leave room for abuse. This list makes it easy to exclude and to label. It ensures that Hillel will be closed off to many who come looking for open ideas, a tradition of debate, and an emphasis on justice, peace and the finest of Jewish thought in the discourse on Israel.
A. Daniel Roth, 2006 Winner of Hillel of Greater Toronto’s Sydney Mendick Memorial Award for Building Pluralism and Diversity, is an educator and journalist living in South Tel Aviv. He was born and raised in Toronto and lived in a commune of the Hashomer Hatzair movement in New York City. Daniel is a member of the All That’s Left collective and a learner/organizer with This is Not an Ulpan. You can find more of his writing and photography at allthesedays.org and follow him on twitter @adanielroth.
“Talk to strangers, when the family fails and friends lead you astray,
When Buddha laughs and Jesus weeps and it turns out God is gay,
‘Cause Angels’ and Messiahs’ love can come in many forms,
In the hallways of your projects or the fat girl in your dorm.” — Saul Williams, “Talk to Strangers”
The Forward has published its fifth annual salary survey of leaders of American Jewish non-profit organizations. This is sure to trigger welcome and robust communal discussion about what makes for appropriate executive pay in these organizations and about the shameful, persistent gender gap in leadership and in salary. This attention to leadership, along with the general, communal, soul-searching going on post-Pew report, invite us to take a step back and ask a broader, structural question about what we should be seeking in leaders and how we should go about seeking and nurturing them. What are we talking about when we talk about leadership?
This week, Jewish communities open the book of Exodus, and with it, the story of the making of our paradigmatic leader, Moses. The Torah’s sparse narrative of Moses’s pre-leadership life highlights four characteristics that set the stage for his appointment as leader: a strong moral compass, intellectual curiosity, readiness to change direction radically based on new knowledge, and personal disinterest in being in spotlight. (My teacher, Rabbi David Bigman, has discussed these first two characteristics in his book, The Fire and the Cloud: Contemporary Reflections on the Weekly Torah Reading, Geffen, 2011, in the essay on Parashat Shemot.) 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 »
“Things gonna change; it’s apparent, and all the transparent gonna be seen through.
Let God redeem you, keep your deen true.
Watch out what you cling to; you can get the green too. Observe how a queen do…
You could get the money, you could get the power, but keep your eyes on the final hour.” — Lauryn Hill (“Final Hour”)
Jane Eisner and her good crew at The Forward have published their fifth annual salary survey, listing the 62 top-earning executives of American, Jewish non-profit organizations and their salaries. The main two questions emerging from these annual surveys are whether the salaries paid to our community’s leaders are appropriate, excessive, or insufficient, and why the gender gap remains so significant.
This year’s survey is accompanied, for the first time, by statistical analysis by Wharton Business School statistics Professor Abraham Wyner and his student Tamara Pier, quantifying pretty accessibly which CEO’s are overpaid in relation to the expected salary for an organization of the size they run. Wyner and his team also tackle the gender gap, quantifying how much of it should be attributed to the fact that when women run Jewish organizations, they tend to be smaller organizations, and how much should be attributed to other factors, such as sex discrimination in salary.
For what I hope is just round one of processing of this information here in Jewschool, I’m not jumping to conclusions yet about which, if any, of the salaries on this list is excessive and what kind of waste is going on in Jewish philanthropy, etc., as I don’t feel that I have sufficient command of the market data for how much non-profit CEO’s should be paid in order to recruit top people, what salaries need to be in different cities based on cost of living, etc.
I would like to home in on the gender data, just to focus our attention toward a productive strategy conversation toward communal repair. A few disturbing observations: More »