Ralph Lauren and Calvin Klein have yet to sell shtreimels. But one fashion commentator — and a whole lot of YouTube viewers — think Hasidic garb is worth another look.
“The Substance of Hasidic Style,” a video posted by fashion platform StyleLikeU (and reposted by Upworthy), has garnered more than 170,000 views after it was picked up by Upworthy.com. The 16-minute mini-documentary is comprised of interviews with several Hasidim and focuses on Hasidic attitudes towards fashion, modesty, community, and belief in God.
Elisa Goodkind and Lily Mandlebaum, the mother-daughter team that runs StyleLikeU, could easily have treated the Hasidic community as some sort of oddball curiosity. When I read that they had previously produced short films on the style of monks, nuns, and ballerinas, I was skeptical about how they might portray Hasidim: would they be shown as a freakish “other,” wearing outlandish clothing, stuck in the past?
To the team’s credit, the film treats the Hasidic community quite respectfully and even admiringly. Elisa Goodkind writes that the time she and her team spent among Hasidim in the Catskills was “a 12-hour odyssey that would change us forever.”
“[N]ot only did I begin to identify with some of my own life values, but I found a new group of the coolest people I had met in a long time, who were about to become my new great friends,” writes Goodkind, who describes herself as “a reform and rebellious Jew.” Her film not only depicts Hasidic clothing, but offers a broader looks at the Hasidic way of life. Hasidic views on modesty, community, and femininity are all portrayed sympathetically.
(JTA) — The websites look like those of political prisoners.
Under the caption “Free Tamar Now!” there is a close-up photo of demonstrators with signs and megaphones. “Stop the abuse,” one sign reads.
But FreeTamar.org and the Free Gital Facebook group seek emancipation not from literal bars or chains. Rather, they seek liberation for agunot — so-called chained women being denied religious writs of divorce from their husbands.
Under Jewish law, divorces are not final until the husband gives his wife the writ, known as a get. If a husband refuses, the woman cannot remarry; any intimate relationship with another man is considered adultery. Children born from such a relationship are considered mamzers, a category of illegitimacy under Jewish law that carries severe restrictions.
Under Jewish law, women chained to recalcitrant husbands have little recourse, and the problem of agunot long has plagued the Jewish community. In one recent case that garnered broad media attention, the FBI arrested several men in New York who allegedly kidnapped and tortured recalcitrant husbands — for fees of tens of thousands of dollars.
A more common and increasingly popular tactic agunot advocates are adopting to try to compel recalcitrant husbands to relent and grant their wives gets is the public shaming campaign.
Gital Doderson, 25, of Lakewood, N.J., brought her divorce fight to the front page of the New York Post on Tuesday. After three years of pursuing but failing to obtain a get from her husband, Dodelson wrote, “I’ve decided to go public with my story after exhausting every other possible means. The Orthodox are fiercely private, but I am willing to air my dirty laundry if it means I can finally get on with my life.”
The Organization for the Resolution of Agunot, known as ORA, is at the forefront of a campaign to harness public remonstrance as a means to thwart recalcitrant husbands.
In London’s school uniform shops, the experienced sales clerks know what Jewish parents will order before they open their mouths.
The shops carry the clothing with embroidered crests for numerous schools, but today, you can normally guess from the parents which school their children go to, and therefore which uniform they want. The frum-ness level of the parents’ appearance gives it away.
There are all sorts of nuances in the parents’ appearance that point to their precise religious orientation, and more often than not, they will go for the schools that fit their look.
The Jewish day school system in Britain is an amazing success, to an extent that it makes Jewish educators in America jealous. With the state meeting all costs of most of the Jewish schools except the cost of religious studies, and Jewish schools faring well in secular education, a very high proportion of British Jews send to Jewish schools. More than 50% of Jewish children between the ages of 4 and 18 are now in Jewish day schools.
These rates have risen significantly in the last three decades. And one of the knock-on effects has been the polarization of families from different religious levels.
New York mayoral candidate Bill Thompson’s political tour guides to Hasidic Brooklyn are two guys named Joseph — both famous influence-peddlers with strong community connections and checkered pasts.
When he campaigned in the ultra-Orthodox neighborhood of Williamsburg on Labor Day, Thompson was accompanied by Hasidic fixers Joseph Menczer and Joseph Goldberger, the New York Observer reported.
Menczer and Goldberger are members of the Pupa Hasidic sect, a small ultra-Orthodox group based in Williamsburg. They have close ties to Rabbi David Niederman, a leader of the larger of the two halves of the divided Satmar Hasidic community.
Once owners of retail stores in Williamsburg, the two rose to prominence in the late 1990s after their prodigious fundraising efforts for George Pataki’s gubernatorial campaign gave them exceptional access to the governor’s office.
In 2000, the New York Times revealed that Goldberger and Menczer had parlayed their $500,000 in donations to the Pataki campaign into a highly unusual relationship with state health officials who they lobbied behalf of for-profit businesses.
A lengthy piece in the New Republic asserts — or, more accurately, hopes — that “an unlikely alliance between Orthodox and progressive women will save Israel from fundamentalism.” The latter word, of course, is intended to refer to traditional Orthodox Judaism.
Heavy on anecdotes about Haredi crazies harassing sympathetic women, the piece, titled “The Feminists of Zion,” details how demographic changes in Israel have brought the decades-old peaceful co-existence of secular and Haredi Jews to something of a head. The “once-tiny minority” of Haredim “now comprises more than 10% of the population,” it informs. And it warns that “as their numbers have increased, so has their sway over political and civil life.”
That sway has resulted in things like “an increase in modesty signs on public boulevards and gender-segregated sidewalks in Haredi neighborhoods,” not to mention “gender-separated office hours in government-funded medical clinics and de facto gender segregation on publicly subsidized buses,” among other affronts.
In 19th-century America, there was much anxiety about the “Yellow Peril,” the pernicious effect that Chinese immigrants were imagined to have on the culture of the union.
During the Second World War, the phrase was applied to Japanese-Americans. The New Republic writers, Haaretz’s Allison Kaplan Sommer and Slate’s Dahlia Lithwick, seem to perceive what they might call (although they don’t) a “Black Peril” in Israel. And the white knight on the horizon who might vanquish the monster is the Jewish state’s “fighting feminist spirit.”
That spirit, the writers say, is championed by the Israeli Reform movement (and its legal arm, the Israel Religious Action Center, or IRAC) and by “modern-Orthodox” women in Israel who are fed up with Haredim. One group of such Orthodox feminists, Kolech, the article notes, has begun to work with IRAC on “a host of issues.”
The “highest profile example of the renewed fighting feminist spirit in Israel,” the writers assert, may be “the stunning success this year of Women of the Wall,” (WOW), the group of feminists that has made a point of gathering monthly at the Western Wall, or Kotel Maaravi, to hold vocal services while wearing religious garb and items traditionally worn by men, which offends the Haredi men and women who regularly pray at the site around the clock.
For most Americans, a solid high school education is a stepping stone to college. But Hasidic boys and girls who chose to pursue a higher degree do not have this foundation to build on. Most Hasidic boys receive one hour of English studies per day, four days per week, from third grade to bar mitzvah — one hour in which they are taught the bare minimum, often by Hasidic teachers who themselves lack a secular education. Most Hasidic girls, on the other hand, study the rudiments of English, math and science three hours per day, four days per week. Most boys do not graduate high school, and most girls receive non-accredited diplomas.
Hasidic men and women who choose to go to college do so for different reasons. Some face challenges in providing for their large families, and see education as the key to a bigger salary. Others seek a way out of their communities, and want to function as intelligent adults in the secular world. In their pursuit of a college degree, Hasidim struggle to bridge many academic and cultural gaps.
Six weeks ago, I embarked on a journey to document the stories of individuals, myself included, who took the leap from a rudimentary Hasidic education to college. I spoke with Frieda Vizel, Naftuli Moster and others, who are identified by their first names or by pseudonyms in the piece. (They asked to remain anonymous out of concern that they would face retribution for criticizing the schools in the Hasidic community, of which they are still a part.)
I raked through hours of poignant interviews. What resulted was a story of collective hope, struggle and triumph. Click below to listen.
Frimet Goldberger is a radio producer, writer and senior at Sarah Lawrence College. When she is not running after people with a recorder, she enjoys spending time with her husband and two children.
Josh Halpern’s essay, Should Men Thank God They Were Not Born Women? sensitively and articulately outlines many of the tensions facing those of us who are committed to the halacha and Orthodoxy and at the same time live in a world a seemingly incongruous world: a world where women are first-class politicians, lawyers, doctors, educators and then have second class status upon entering an orthodox synagogue.
Orthodox feminists must promote gender equality whenever it is halachically sanctioned. This is an approach I agree with. This is not the space for exploration of the halachik status of the bracha of shelo asani isha, though perhaps further though in this matter is warranted. However, I would like to offer two reactions and solutions to Josh’s challenge.
First, a practical solution. As a matter of communal practice, I and most of the communities I pray with are advocates of beginning communal prayer with Rebbi Yishmael omer, omitting all the morning blessings from the communal recitation and instead asking the community to recite the morning blessings at the home as they were originally intended. This mitigates the concern of a public statement, whether intended or interpreted, of the value of one gender over another. There is no halachik requirement that these brachot be said out loud, and if their recitation causes half of the people in the room to feel insulted, shamed or silenced it behooves the community to say them privately.
This is an effective, though surface solution. It does not address the deeper issues Josh raises.
So what is an Orthodox feminist to do? One could simply throw out this blessing. But then aren’t there a host of other blessings, passages from the Talmud, even biblical verses that may jibe with today, or tomorrow’s, moral sensibilities?
The Supreme Court’s decisions around marriage rights may have elated gay and lesbian Jews and their allies. But for LGBT Jews in the Orthodox community, the ruling might have the opposite effect. The Union of Orthodox Jewish Congregations issued a statement reiterating Judaism “forbids homosexual relationships”; Agudath Israel went a step further, claiming the “sanctity” of marriage “may have been grievously insulted by the High Court.”
Enter Shlomo Ashkinazy. A quiet but pathbreaking activist, Ashkinazy has counseled gay and lesbian Orthodox Jews about reconciling “untenable contradictions” in their religious and sexual identities. Most recently, he’s leading a video storytelling project for Eshel, the New York-based organization which advocates for acceptance of LGBT Jews in Orthodox communities.
Ashkinazy’s personal activism stretches back much farther. In the 1970s, he became the nation’s first openly gay social-work graduate student. And in 1985, he became founding principal at the Harvey Milk High School, the first public school for LGBT students in the country.
On the heels of historic high-court decisions on civil rights for LGBT people, the Forward caught up with Ashkinazy from Brooklyn’s Park Slope neighborhood, where he lives with his partner Michael.
In the insular Jewish world there is constant buzz around the so-called shidduch (marriage) crisis, where Orthodox are single despite wanting to find a mate.
This marriage worldview manifested itself in a recent letter, published on the Jewish news site Shmais, in which an anonymous “older single girl” describes her shame and depression for being unmarried.
The stigma of singlehood is rooted in conformist values that lack individual expression. It is sacrificing the individual for the sake of family and community.
The letter is addressed to her “Married Friends.” She starts by describing herself as a nebech – a pity case. She then details the pain and frustration of being single and without children.
She mostly refers to her married friends as a reference point for the ideal life she is lacking. She never discussed why she wants to be married and have children – but only about the life she sees others living.
Marriage is sacred and beautiful. Children are the greatest blessing. But it is harmful when a society conveys the message that you must be married to be happy.
It tells people they must conform to be happy. They must have kids. They must be married. Otherwise they will be miserable. In reality, happiness comes from within, not external factors like marriage.
If you can’t be happily single, you can’t be happily married.
Israel’s rabbinical establishment has responded to a worrying survey pointing to the widespread extortion by husbands whose wives want divorces. And instead of moving to stop the phenomenon, it has simply attacked the survey — conducted by one of Israel’s largest polling firms commissioned by a major university.
For Israel’s Jewish population, all marriage-related matters run through the rabbinate. This means that if a couple wants to get divorced, they must obtain a religious divorce certificate, which the husband is able to withhold leaving the wife virtually powerless to secure a divorce. The husband’s refusal can turn the wife in to an agunah, often translated as a chained woman.
One in three women in the process of getting a divorce experiences financial extortion by their husbands, according to a survey by the Geocartography research institute for the Rackman Center for the Advancement of the Status of Women at Bar-Ilan University.
While this figure is hard-hitting, its full significance may not be instantly clear. This isn’t one in three divorce cases initiated by women where men try to extort, but one in three of all divorce cases.
It’s unknown exactly what proportion of divorces are initiated by women and what proportion by men. However, once you factor in that a significant number are initiated by men, you are looking at a situation where extortion is the norm, or on the verges of being the norm. In short, the power to generate the get is widely viewed as a financial asset by husbands whose wife wants a divorce.
The Rabbinical Courts Management has now responded to the survey, dismissing it as based on “the subjective feelings of the sample group’s participants in regards to the rightness of the divorce’s legal proceedings.” But the survey wasn’t about how divorcee women feel but rather about what they were expected to pay — a pretty objective indicator.
To the courts’ spokesperson the survey was a “cynical attempt to create a propaganda machine against the rabbinical courts.” Yet one wonders why the courts must feel so threatened by a survey on the behavior of the male public. These statistics only reflect badly on the rabbinical courts if they want them to. If the rabbis joined forces with female activists to halt the problem, in a couple of years time when the survey is repeated and finds a sharp decline in extortion, they would be the heroes.
Today, Haredi activists headed en masse to the women’s section of the Western Wall before the interdenominational feminist group Women of the Wall (WOW) were due to assemble for their monthly prayer service. Citing concern for the women’s’ “personal safety” police said that the high concentration of Haredi opponents to the group assembled by the Kotel meant that WOW had to be kept away, and conduct their prayer service further than normal from the Wall.
Essentially, Haredim have taken advantage of the police ethos which, last month, worked against them. A month ago WOW got to the Wall first, and police kept other women, mostly Haredi women away, as we discussed here. The Haredim learned last month that the police’s attitude to the Wall is, simply put, first come first served. So this time, they decided to get there first, and wait for the police to exclude WOW.
Now, both sides, WOW and their opponents, have taken a turn at getting there first and excluding the other. What now?
It’s not sustainable that each month there will be a race to the Wall. Will women start pitching tents the night before like kids lining up for concert tickets? The police will inevitably need to find a way of managing tensions by the Wall and allowing both groups of women to approach at the same time.
Beyond this, today’s events will reinvigorate the lobby that wants to see the Sharansky plan for an egalitarian prayer section at the Wall reinvigorated. Last month, when all was rosy with the WOW prayer, there was some speculation that the need for an egalitarian section was fading — after all liberal women had successfully held prayers by the Wall with police help. The scene today was a reminded that WOW is making headway, but its achievements are a work in progress.
As the Forward has reported, there are differences in the priorities of WOW and the Reform/Conservative mainstream Jews. WOW is an activist group that is game for a monthly battle of the wills, but most Reform and Conservative Jews just want to pray-and-go. And to progress that desire, they have the Sharansky plan.
Did NBC smear a prominent Chabad rabbi over his position on reporting child abuse to the police?
The Peacock Network’s ‘Rock Center’ show on June 21 ran a story about Judy Brown, who has written for the Forward and whose bestselling book, ‘Hush,’ chronicles her spiritual journey away from the Hasidic world and discusses sexual abuse in the deeply insular Hasidic community.
Rabbi Avraham Berkowitz, a well-known figure in the Chabad movement, was interviewed for the story. Although Berkowitz supports reporting suspected abuse directly to police, NBC edited his comments to make it seem that he believes they should only be reported only to rabbis, a controversial position that has divided the Jewish community.
The transcript of the unedited interview shows that Berkowitz said “the rabbis work together hand-in-hand with the authorities,” “deviants must be punished,” and “they’ll be caught.” The full un-aired interview demonstrates that Berkowitz was discussing educational initiatives on abuse prevention, not the reporting of sexual abuse — and makes clear that he believes rabbis should work hand-in-hand with the authorities.
But NBC apparently decided that Berkowitz’s views did not fit the storyline of Orthodox sexual abuse cover-ups. So it selectively edited his quotes and added grossly misleading voice-overs that implied he believes sex abuse crimes should be handled only by rabbis.
“Avraham Berkowitz is a local rabbi in the community and he says people are now acknowledging that sexual abuse is happening and insists that they can handle the problem themselves,” Dr. Nancy Snyderman, of NBC says on the show.
NBC never directly asked Berkowitz whether he thinks abuse should be reported directly to the police. Yet they superimposed his unrelated quotes over a discussion the case of Nechemya Weberman, the unlicensed Satmar “therapist” who was convicted of sexually abusing a young girl. The Weberman case, a narrator intones, “was a rare instance of a Hasid going to outside authorities to report a crime.”
Fifty years ago civil rights activists staged a sit-in at the lunch counter of Woolworth’s in Jackson Mississippi to protest the segregated seating which existed, mandating separate areas for black and white patrons.
Young students from nearby Tougaloo College, both black and white, sat together at the “whites only” counter, waiting futilely to be served. These brave young students were attacked by local citizens who felt that their way of life was being threatened. The mob screamed, cursed, spat on and punched the people sitting-in at the lunch counter. They poured coffee, salt, pepper, sugar, ketchup and mustard on them. They hit them with brass knuckles.
Eventually, after several hours of violence, the police moved in to break up the mob.
Hillel Halkin brands Women of the Wall ‘childish provocateurs’ who put their rights to protest ahead of other Jews’ feelings
Prior to the sit-in, Medgar Evers, then the Field Secretary for the NAACP in Jackson, wrote a letter indicating their intent. “We are determined to end all state and local government sponsored segregation in the parks, playgrounds, schools, libraries, and other public facilities. To accomplish this, we shall use all lawful means of protest,” Evers wrote.
Two weeks after the sit-in, Medgar Evers was murdered by a local KuKlux Klan member. Woolworth’s closed the lunch counter altogether to avoid serving blacks.
But the protests resounded — and humanity prevaile. A year later, Congress passed the 1964 Civil Rights Act, prohibiting discrimination based on race.
Reading today about this historic struggle in American history reminded me of my own experience last month on May 10 (Rosh Chodesh Sivan), when I was privileged to be a participant with the Women of the Wall in Jerusalem.
Strangely similar to the accounts of the struggle in Mississippi were the screams, the taunts, the cursing, and even the spilling of food, such as water and coffee by the Haredim, who were protesting the existence of the Women of the Wall, our prayers, our tallitot, our voices rising to the Heavens.
Like the mob in Mississippi, they were worried that their way of life would be threatened.
Should observant Jews text on Shabbat — and if not, why not?
I personally do not text on Shabbat because I believe doing so violates the prohibition on working on that day. Gershom Gorenberg eloquently expressed the same viewpoint in the Daily Beast’s Open Zion blog.
I’m not sure how well this message would resonate with the younger people in America’s Modern Orthodox community. Many of those people put themselves in the so-called ‘half Shabbat’ camp, and observe some but not all of the traditional restrictions. Telling them that they are sinners for talking to their friends on Shabbat is likely to simply drive them further away from Orthodoxy and Judaism in general.
Shabbat commands that Orthodox Jews abstain from all forms of Malacha, which is loosely translated as work. But many young Orthodox Jews who keep half Shabbat don’t see electricity or texting as a form of labor per se. The reason that they use their cell phones or Facebook accounts on Shabbat is because they want to socialize with friends, not to work.
When I came to a Modern Orthodox high school in Columbus, Ohio, a school where most of the student body was not traditionally Orthodox, I was first exposed to the phenomenon of keeping half Shabbat. This meant that a person would practice some if not most of the traditional elements of Shabbat — such as prayer, ritual at meals, and the prohibition of driving — but certainly not all. By far, the most conspicuous difference between half Shabbat keepers and my fully Orthodox friends was that the former used cell phones.
The Orthodox prohibition against using cell phones on Shabbat is believed to derive its source from Rabbinic literature, as explained on the Orthodox Union’s website. Growing up in the Modern Orthodox community, I’ve noticed that the vast majority of half Shabbat-keepers I’ve encountered hide their “sinning” from family and adults, often acknowledging their non-traditional behavior with feelings of apathy, and sometimes even guilt. “I can’t risk my parents finding out,” a former roommate of mine once said as he sent off a text and shoved his cell phone into his suit pocket in the middle of Shabbat.
Using a cell phone on Shabbat symbolizes much more than one would think in the younger Modern Orthodox community. Within that community, clandestine Shabbat transgressors are fully aware of the potential social consequences of their actions, which could result in community shunning. Only some Orthodox leaders have even addressed the issue. According to Rabbi Steven Burg of the Orthodox youth organization NCSY, half Shabbat texting is a “big problem” and he even refers to it as an “addiction.”
Unfortunately, most leaders in America’s Orthodox community fail to acknowledge and accept the prevalence of half Shabbat observance, which only encourages younger people to keep their actions secret, further distancing them from mainstream Orthodoxy. The unhealthy anxiety that this approach creates in the the younger community only serves to propel younger people even further away from traditional Judaism, and in a very bad way.
So if the Modern Orthodox leadership in America intends to preserve an Orthodox understanding of Halakha, it’s time for it to create more innovative ways to accept modern realities that resonate with the younger crowd, while simultaneously extolling the virtues of traditional Shabbat observance.
The first class of maharats may be controversial among the Orthodox. But the graduates enjoy overwhelming support from Jewish women from other denominations, who see the battle for recognition as part and parcel of the struggles they faced — and won.
“It’s an affirmation of everything that has led to this moment, as well as creating a direction for the future,” said Rabbi Jacqueline Koch Ellenson, head of the Reform Women’s Rabbinic Network. “Women in the Modern Orthodox community have really stepped up and taken their place in the halls of Jewish learning.”
Both the Reform and Conservative movements ordain women rabbis.
Ellenson attended the graduation with her husband, Rabbi David Ellenson, president of Hebrew Union College-Jewish Institute of Religion.
Conservative Jews also backed the maharats.
Rabbi Gerald C. Skolnik and Rabbi Julie Schonfeld, president and executive vice president, respectively, of the conservative Rabbinical Assembly, expressed the organization’s support for the three graduates in a statement issued on June 18.
Could Tzipi Livni be sweetening feminists before dropping a bombshell?
As discussed earlier on Forward Thinking, Justice Minister Livni has just announced that she is working on legislation to criminalize the exclusion of women from the public sphere. The timing is interesting — just as she could find herself in a very awkward position on women’s issues.
Women of the Wall, the interdenominational feminist group that prays once a month at the Western Wall, is waiting to see what will become of its newfound rights.
For the first time ever, women tried to hold public prayers at the Western Wall with he blessing of the state today. It was be the group’s first prayer meeting since a landmark court ruling that will put an end to the police’s habit of detaining its members.
Women planned to gather at the Wall, some of them wearing prayer shawls and phylacteries, with guarantees from police that they will respect the protection that the court afforded them.
Instead of the police, women found themselves facing off against thousands of ultra-Orthodox demonstrators. Police had to protect them from the Haredi mob.
Now, non-Orthodox religious leaders are demanding an investigation into the violence.
Israel’s Attorney General Yehuda Weinstein has just dealt the political establishment a trump card to clamp down on the women. This week he waived his right to challenge the permissive court ruling they received as he believes it accords with the current law, but in his decision he left the door wide open for the Religious Services Minister Naftali Bennett to redefine the law and put a stop to their newly-won right to public prayer at the Wall.
If Bennett decides to alter the law, he will head straight to Livni’s office for her signature to do so. The pressure will be high on Livni, the junior party of the coalition, from strongman Bennett. Perhaps she’s making a big gesture to women in her announcement today so that, if and when the time comes to reel in rights at the Kotel, she can say that she’s only lost a battle but won the war.
Either way, the ball is in Tzipi’s court.
I have an Orthodox Jewish friend here in New York who is always yapping about Dallas (not the television show).
“The people are so nice,” he says. “The weather is better… The houses are cheaper.” He’s been there only once in his life, but would like nothing more than to find a job northern Texas and move to the city known for Cowboys and (kosher?) Tex-Mex cuisine.
My friend is in his mid-30s, married, and has a soon-to-be 2-year-old son with another on the way. He has a one-bedroom apartment in Manhattan and recently had to build a wall in his living room to accommodate for sleeping space for his growing family. He wakes up at dawn to prep his son for daycare and then go to work. After cleaning the apartment until about 1 a.m., he gets about four hours of sleep, if he’s lucky.
It is a life that I could not fathom living at this point. It is also a lifestyle that is increasingly the norm for thousands of young couples in New York, especially observant Jews. That’s why places like Dallas don’t sound so bad after all, even for those accustomed to walking around the corner and finding dozens of options for food, prayer and friends.
The urge to find greener pastures outside the high rent, small space environment of New York was on full display Sunday as the Orthodox Union held its fourth Jewish Communities Home and Job Relocation Fair. A record-high 1,300 participants spoke with Jews from places like Portland, Ore., Long Branch, N.J., and yes, even Dallas. There were representatives from 41 cities in 18 states, each touting the myriad advantages of moving there.
Louisville has high tech jobs and 120 years of Jewish roots. “The cost of living and safety is unmatched,” said Brian Wallace, who moved to Kentucky six years ago from Monsey in Rockland County.
The rabbi of the Western Wall Shmuel Rabinowitz isn’t opposed to the plan for an egalitarian prayer section there, he announced in a statement emailed to reporters yesterday. But it’s already clear that he doesn’t speak for the Haredi mainstream.
Rabinowitz is Haredi, but softer on religious issues than most Haredi leaders. This is partly because he’s a state employee and realizes that there are limits to his autonomy, and partly because his family background is more moderate than many — for example he served in the army.
“The Kotel isn’t ours to give away,” rages the editorial of the Jerusalem-based Hasidic-establishment newspaper Hamodia today, using the Hebrew name for the Western Wall. “The place of the Temple was chosen by God and the Shechinah [divine presence] has never departed from the Kotel.”
Hamodia went on to argue that the Women of the Wall fight is a proxy battle by American Reform which is trying to compensate for its failure to make inroads in to the Israeli religious scene. “The Reform Movement in the United States is using the Women of the Wall to bully the government in to giving it recognition that the people have withheld,” it claimed.
Hamodia argues that while much of the world sees the fight of Women of the Wall as a human rights issue “nothing could be further from the truth.” It insists that Women of the Wall are actually infringing the rights of other female worshippers at the Wall with their controversial monthly prayer meetings there, such as today’s gathering which resulted in two female worshippers being detained by police..
“Indeed, if anyone’s rights are being trampled, it is those of the regulars at the Kotel, the women who come — every day not just Rosh Chodesh [the start of the month] — to daven [pray], not to create provocation. These women are denied a place of quiet, holiness and dignity, where they have been coming for decades to pour out their hearts, by a group of lawbreakers that seeks to advance a political agenda.”
Hamodia portrays the Reform movement as hypocritical, writing: “How ironic that the same Reform movement that hails Israel’s Supreme Court when it rules that the Tal Law on drafting yeshivah students is unconstitutional, or that Haredi schools must teach the core curriculum, has no trouble ignoring what it when it bars the Women of the Wall from holding services at the Kotel.”
There’s a telling moment in David Brooks’ New York Times column today about the growth, and attraction, of Orthodox Jewry. He describes the educational background of Layaliza Soloveichik, the wife of Meir Soloveichik (Brooks’ “tour guide” around Haredi Brooklyn) in this way: Layaliza was admitted to Harvard but went to what Brooks describes as a “religious college, Yeshiva, instead.”
I don’t know the Soloveichiks, but I’m guessing that Layaliza didn’t exactly go to Yeshiva as an undergraduate because, as a woman, she couldn’t go to Yeshiva. She went instead to Stern College for Women. It’s a subtle distinction, I know, but an important one, signaling that the education of girls and boys, women and men, is treated differently in this community and meant for different outcomes. Nowhere in Brooks’ column does he acknowledge the gender disparities in Orthodox Jewish life, which have grown ever more distinct in the last few decades.
There’s more that he doesn’t say.
Two weeks ago, when the Forward launched its special editorial project America’s Most Inspiring Rabbis, we had no idea what to expect. We asked people of all ages, denominations and backgrounds to nominate a rabbi who has inspired them or who had a profound effect on their lives or in their communities. But would readers respond? Would they take the time to write 200 words about a rabbi? Would we receive stories from a cross-section of American Jews — and would those stories move us? The answer to all of these questions is a resounding YES!
America’s Most Inspiring Rabbis marks the first phase of our year-long investigation into the challenges and changing roles of the American rabbinate. Editor-in-Chief Jane Eisner launched this initiative in a recent editorial, in which she addressed the effect our stalled economy has had on job opportunities for both young and old rabbis, as well as the difficulties women face breaking into the all-male Orthodox world — and the difficulties the Reform movement faces attracting men to its synagogues. As she concluded, “defining and sustaining the role of the modern rabbi is one of the most vital challenges before the American Jewish community today.”