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Daily Archives: June 3, 2022
Rikers, what good do you think you do? The Brooklyn Rail – Brooklyn Rail
Posted: June 3, 2022 at 12:04 pm
Jarrod ShanahanCaptives: How Rikers Island Took New York City Hostage (Verso Books, 2022)
When Johnny Cash performed for the inmates of San Quentin prison in 1969, he wrote a song especially for the occasion. The first several verses ask why the prison exists and what good it could possibly do for those imprisoned there or society as a whole. Its last verse concludes, to a roar of applause:
At the time, the song was considered nave pandering. This was still the era in which liberal academics and politicians believed in penal welfarism, that Americas carceral institutions could be transformed into something better than the torturous dungeons described by Cash. A notable example was the planned expansion of New Yorks Rikers Island from a small penal work camp to a state-of-the-art facility of human rehabilitation. Jarrod Shanahans Captives, the first history of Rikers written in what may be its final years, explains why the project failed, why renewed progressive efforts to replace facilities like Rikers today will fail again, and why Cash was probably right.
The book opens with an inmate uprising at New York Citys House of Detention for Women (HDW) in 1954one of many riots described with the visceral detail with which Bill Buford depicted soccer-hooligan street brawls in Among the Thugs. The facility-wide chants and miniature arsons alerted Greenwich Village passers-by, and eventually the sympathetic ears of the media, and then-recently-appointed Department of Corrections (DOC) commissioner Anna M. Kross. To her, the conspicuously dangerous and unsanitary conditions of HDW were emblematic of the citys eighteenth-century system of jails she had been tasked to modernize. Declaring that the old jails could not be reformed, Kross announced that a new central jail, designed by humanitarian academics and run by psychologists and social workers, would replace them on Rikers Island. Arriving inmates would be evaluated, categorized, directed to the right sort of expert, and assigned to a program based on whatever type of help they need to leave the facility as a productive member of society. It would be a model for the future of jails that would look more like social emergency rooms than warehouses for surplus population. Once completed, she believed, Rikers would be the pride of New York City.
An early sign of trouble for Krosss plan came a decade later. With a new womens prison under construction on Rikers, HDW was once again rocked by scandal. Peace activist Andrea Dworkin published an expos of the horrors of daily life inside HDW, apparently unabated since the 1954 riot. This time Krosss DOC was less sympathetic, and new voices spoke up to defend her work: the various religious, student, and activist nonprofits and NGOs that Kross had introduced to the facility as part of her plan to wrestle control of the jails away from the cruel and apathetic correction officers. Instead of taking a strong stand against brutality, the religious leaders and representatives of the Womens Prison Association and the Society for Ethical Culture claimed Dworkin was exaggerating or lying.
Despite the important advocacy work these groups often provide for inmates, Shanahan observes, these nonprofits operate at the pleasure of the facilitys administration, and are thus unwilling to challenge effectively the day-to-day cruel and unusual excess of incarceration. Ultimately, he writes, these nonprofits have no choice but to facilitate the perpetuation and expansion of carceral institutions, lending them ideological cover and practical support under the auspices of doing good deeds.
At their highest levels, Shanahan argues, the corporate-funded prison-reform NGOs like the Ford Foundation and Vera Institute for Justice hope to reshape prisons so they can be effective institutions of social engineering: criminals would be transformed into compliant workers for industries experiencing shortages.
But even as their influence within the penal bureaucracy increased, the visions the NGOs shared with Kross were blocked by the paramilitary power of the true authority in city jails: the guards. Bolstered by a new grassroots right-wing movement called Support Your Local Police (SYLP), the guards reimagined themselves as soldiers on the front line of a war against urban riots, street gangs, crime, drug addiction, and revolutionary struggle. Trials for police or guard brutality were met by SYLP activists and swarms of off-duty cops and guards in impressive and often violent shows of solidarity. Eventually police and guard unions merged into a separate Uniformed Forces Coalition, a far-right labor-bargaining group of NYPD, FDNY, housing police, and prison guardswho were often conspicuously armedthat negotiated separately from other city employees.
A final nail in the coffin of the penal welfarist dream came with the fiscal crisis of the seventies. Years before New York City faced bankruptcy, inmates were the first to suffer punishing cuts in wages, services, work programs, food, and basic hygiene. Shells of their original blueprints, the new Brutalist Rikers cellblocks were packed with an increasing number of bunks to keep up with skyrocketing arrests throughout the crumbling city. By the mid-seventies, politicians like Ed Koch ran TV ads showing empty jail beds he promised to fill once in office. In just a few years time, it appeared that it was Kross, not Cash, who was nave.
Victorious against plans to replace them with social workers, the guards treated the expanded Rikers like their island fortress. Subsequent attempts by the DOC or judges to rein in their power with oversight or humanitarian reforms were met with increasingly daring wildcat strikes. Shanahan describes the most dramatic of these actions, the 1990 seizure of the bridge to Rikers by dozens of correction officers, drunk and determined to brutalize anyone who tried to cross, even paramedics. The blockade starved inmates to the point of another desperate riot, which was in turn quickly put down by indiscriminate beatings.
Contradicting a position commonly taken by prison abolitionists, Shanahan argues that cops and guards are indeed workers, but workers with a uniquely reactionary worldview resulting from their profession, in which human lives are treated as raw material. As was often the case with such protests, the central demand of the bridge blockade was the end of any oversight of how and when they meted out violence. The zealotry that terrified New Deal-era bureaucrats like Kross was now a perfect fit for the disciplinary neoliberal economic restructuring of the seventies and eighties. Outcasts of the production process could be treated as antisocial elements driving urban decay instead of the actual culprits, the finance, insurance, and real estate (FIRE) tycoons pushing slash-and-burn austerity.
Shanahan, a former inmate at Rikers, seems to delight in interrupting his account of the gruesome dealings among the city, guards, and judges with gripping tales of prisoner escapes and uprisings. In one, a man with a broken leg leaves his cast behind as a decoy to make it appear as if he is still in bed. In another, the Puerto Rican revolutionary William Morales, his hands and vision destroyed by a faulty explosive, tumbles from a Bellevue Hospital window into the arms of his comrades, who evacuate him to Cuba, where he lives to this day. The uprisings, on the other hand, do not produce such happy results. And yet, every dozen pages or so, they keep happeninga chilling testament to how intolerable daily conditions must be.
Keeping the work historical, there is only a brief mention of the movement against Rikers today. The #CLOSErikers coalition formed in 2016 when the stories of Kalief Browderwho committed suicide at age twenty-two after spending two years in solitary confinement for allegedly stealing a backpackand later, Layleen Polancoa transgender woman who died of a seizure in solitary in 2019renewed condemnation of Rikerss reliance on torture. With Ford Foundation funds, the coalition successfully pushed a plan through city government that would relocate Rikerss inmates to four new community jailsdescribed with all the optimism with which Kross had imagined Rikers.
But a sizable part of that coalition were abolitionists. Calling themselves No New Jails NYC, they broke against the plan with a counterproposal: that the eleven billion dollars for new facilities should be spent instead on social programs that would reduce the underlying causes of crime. They agreed that Rikers should be closed, but insisted that it should be replaced with nothing. Following the Movement for Black Lives, the position that jails simply dont work was approaching grassroots consensus among the progressive left. Nonetheless, it was called nave, even inhumane, by the NGO advocates of the new jails, even those who had adapted the newly popular language of abolition.
The struggle to control Rikers, Shanahan writes, is a struggle for the city itself. If thats the case, it would seem the city is run by a fluid alliance of these NGO leaders, city bureaucrats, police officers, and corporate overlords, bound together, despite their occasionally competing interests, by a belief that prisons should continue in perpetuity. While he does not go so far as to offer an abolitionist program in Captives, his history of Rikers convincingly demonstrates that there is no other logical alternative to the horrors of prisons and jails than to break with the social order they represent.
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Union: Teachers prefer national examinations to school-based assessment – The Borneo Post
Posted: at 12:04 pm
Zulkiflee Sebli
KUCHING (June 3): Many teachers prefer national examinations to school-based assessment, said Sarawak Bumiputera Teachers Union (KGBS) president Zulkiflee Sebli.
According to him, students are more focused when there are examinations compared to school-based assessment because they place more importance on examinations.
In addition, school-based assessment will add on to the work burden of the teachers, he said today when commenting on the abolition of the Form 3 Assessment (PT3) starting this year.
Yesterday Senior Minister Datuk Dr Mohd Radzi Mohd Jidin said the Education Ministry, in abolishing the PT3, will introduce more school- and class-based evaluation to replace the formal testing, where students between Primary 4 and Form 3 would be assessed on a yearly basis.
Zulkiflee said other than an increase in workload, there is no other issue for teachers as they have already been exposed to classroom assessment (PBD) prior to the abolition of PT3.
State Education Department (JPN) and District Education Office (PPD) always request reports and data from the school. Teachers have deadlines to meet to complete PBD reports despite their daily busy schedule, he said.
Zulkiflee added there is no problem in completing the Form 3 syllabus within the stipulated timeframe as teachers are very committed to their work.
Teachers can use various methods to complete the syllabus. There may even be a small number of teachers who have to use time outside of the official learning and facilitating process (PdPc) to complete the syllabus but we are confident they can and are ready to do so, he said.
Zulkiflee added many primary school teachers hope that the Ujian Pencapaian Sekolah Rendah (UPSR) would be re-established so that pupils will be more focused on their learning.
With UPSR, pupils will have a target when they attend school. In the past, the first thing they thought of when entering Primary 6 was UPSR and getting good results to continue further.
UPSR facilitated the placement of students into secondary schools, he said.
The UPSR was abolished last year.
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Private Colleges Want More Power To Police Trespassers. Here’s What You Need To Know – LAist
Posted: at 12:04 pm
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Private colleges in California want more power to rein in trespassing on their campuses, particularly when people repeatedly enter to harass students.
Willful trespassing on the campuses of Californias K-12 schools and public universities is considered a misdemeanor, and can result in jail time. But private colleges can only hand out warning letters.
The issue is at the center of a bill that is one chamber away from reaching Gov. Gavin Newsoms desk. Private colleges say that the current policy hampers their ability to protect students but some students worry that the proposed changes could make campuses feel cut off from surrounding neighborhoods and lead to racial profiling.
The no-trespassing letters are ineffective because there isnt a clear consequence for violating them, say the bills supporters, which include policing associations and the 86-member Association of Independent California Colleges and Universities.
During the pandemic, the association has heard instances of people entering campuses to make racist comments toward Asian American and Pacific Islander students. The association has also heard of people coming on campuses to sexually harass female students, said Alex Graves, the associations vice president for government relations.
Still, the bill highlights a complicated dynamic.
Many private college campuses in California are open spaces, including the Claremont Colleges and Santa Clara University, which support the bill. Community members pass through often to walk their dogs or relax on the manicured lawns.
The open nature of campuses makes reining in trespassing a very difficult line to walk, said Jessica Ramey Stender, policy director and deputy legal director of Equal Rights Advocates, a gender-justice nonprofit.
I think it shows the difficult position that universities are in, in trying to ensure that they keep their students safe, she said.
Heres what you should know about Senate Bill 748.
The bill would rework a section of the states criminal code that right now only applies to public colleges or universities and public and private K-12 schools.
For those schools, the law says that its a misdemeanor for a person to willfully and knowingly enter a campus after having been banned. A person can be barred for disrupting a campus or facilitys orderly operation, according to the law.
John Ojeisekhoba, president-elect of campus-policing association
The bill would expand the provision to include private colleges and universities. Punishment for a violation is either a fine of no more than $500 or imprisonment in county jail for no longer than six months, or both.
Authored by Sen. Anthony Portantino, a San Fernando Valley Democrat, the bill passed the state Senate 34-0 in January and is scheduled to be heard by the Assembly Public Safety Committee on Wednesday.
Lets use the University of San Diego as an example.
The university supports the bill. And, it has the kind of idyllic campus that the general public regularly visits: 180 acres overlooking San Diego, Mission Bay, and the Pacific Ocean.
Its fairly common for the universitys police force to be summoned to disturbances involving people who have entered campus, said James Miyashiro, assistant vice president of safety.
A recent example involved a homeless man. He had barricaded himself in a campus bathroom, wouldnt come out, and threatened to return again after police told him to leave, said Miyashiro, who watched footage from an officers body camera.
Altercations with students also occur. People come to campus to play sports and get in fights with students who have the space reserved. Or, people will make comments that offend students, who then report them to the police, Miyashiro said.
When campus police get such a report, they will ask the person to leave campus. If they continue to come back, officers will give them a letter barring them from campus.
But that doesnt have a lot of teeth behind it, Miyashiro said. And, city police are reluctant to respond to trespassing issues on campus, particularly during hours when the buildings are open, he said.
Miyashiro contrasted the dynamic with his experience at two public universities where he previously worked: the University of California, Los Angeles and Riverside Community College District. There, campus police could tell a person causing a disturbance that if they returned within seven days, they could be arrested.
Several city police associations back the bill, including the Riverside Sheriffs Association and the Santa Ana Police Officers Association.
Equal Rights Advocates also decided to support the measure, Stender said, based on what it has heard from students who are victims of sexual assault or harassment. Sometimes, the attacker will return to campus to continue harassing or even assault them again, she said.
The consequence of a misdemeanor charge brings clarity, said John Ojeisekhoba, the president-elect of a campus-policing association that supports the bill.
It will give an officer a significant level of deterrence. That will be the difference. Right now, theres just no such thing, he said.
Several students said they are concerned about this outcome.
Alessia Milstein, who graduated this spring from Pitzer College, said there should be other options for how people get help instead of defaulting to calling the police. Milstein was involved in the Claremont Colleges Prison Abolition Collective, a club that educates students about prison and police abolition.
Alessia Milstein graduated this spring from Pitzer College, in Claremont. She was involved in abolition activism on campus. May 25, 2022.
(Raquel Natalicchio
/
CalMatters)
Its also important to remember that everyone is subject to having racial biases and relying on police to decide who belongs on campus is allowing those to run freely, she said.
I just feel like its kind of the epitome, again, of why police dont work, Milstein said. Youre trying to solve every conflict with a catchall that is rooted in colonialism and white supremacy.
There are more negatives than positives with the bill, said Tess Gibbs, a rising senior at Scripps College, who is also part of the collective.
Specifically, Gibbs said she worries the bill could make campus into a sort of fortress, cut off from the surrounding community.
I just question how much this would actually significantly increase safety of students, which seems to be its intention, Gibbs said.
A movement to reduce police presence on California campuses has grown over the last several years, following a nationwide reckoning over the scope of police power.
At the University of California and California State University, some students have called for abolishing or increasing oversight of campus police departments, particularly because of concerns over aggressive policing of protests and racial profiling.
And, racism regularly leads to people of color being deemed suspicious. One such incident that garnered national attention: In 2018, a white student at Yale University called campus police after seeing a black student asleep in the dorm common room. Several police officers responded to the incident.
We have to make sure its applied in a way that makes sense, Portantino said of the bill.
When asked via email about concerns that the bill could lead to racial profiling or harassment of homeless people, he said that the measure isnt meant to be used for anything other than fostering prudent student and campus safety.
Several campus safety officials interviewed said they intended to use the bills power just as needed, rather than overdo it. Of course, thats easier said than done.
Ojeisekhoba, of the International Association of Campus Law Enforcement Administrators, acknowledged that mistakes can happen. Still, he said he has seen a shift in how campus police respond to reports of suspicious behavior. As an example, he pointed to the private university where he is chief of police, Biola University in La Mirada.
Instead of immediately sending an officer to the scene after getting a call about suspicious behavior, dispatchers are trained to ask more questions in the hopes of figuring out if there is actually an issue. The approach is meant to reduce potential mistakes or the appearance of racial profiling, he said.
Tess Gibbs, a Scripps College student
Stan Skipworth, associate vice president of campus safety at the Claremont Colleges, also said in an email that jail time isnt necessary in all instances of trespassing just the most egregious cases.
Instead of relying on police, students should learn to count on community members when problems arise, said Alaia Zaki, a rising senior at the University of San Francisco. Zaki is part of the universitys chapter of Alliance for Change, an organization that helps people transition from prison and re-enter communities.
Zaki highlighted pod-mapping as potential inspiration. The approach has been championed by the Bay Area Transformative Justice Collective, an Oakland-based group.
Pods are meant to be a way to deal with small harms by relying on a group of trusted friends or neighbors. For example, instead of calling the police, a person could reach out to their pod.
To have a relationship founded on community would be kind of a game-changer because you would have people that you know, and hopefully respect and trust, coming to de-escalate your situations, Zaki said.
Lingappa is a fellow with theCalMatters College Journalism Network, a collaboration between CalMatters and student journalists from across California. This story and other higher education coverage are supported by the College Futures Foundation.
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Louise Perry: feminists have fallen for the illusion of limitless liberty – The New Statesman
Posted: at 12:04 pm
My first book will be published on 3June. Its titledThe Case Against the Sexual Revolutionand it pretty much does what it says on the tin. My argument is that the sexual revolution that began in the 1960s has mostly not been of benefit to women.
As I write this, the first reviews are being published, as well as several extracts, and the word "provocative" is coming up a lot, as I thought it probably would.The Sunday Timesis running a very alarming poll on its website asking readers: "Do you agree with Louise Perrys opinions?" I gulped when I first saw this, but have since been pleasantly surprised to see that about three quarters of respondents have so far answered "yes", suggesting that, if I am a provocateur, then I am not an especially outrageous one.
The level of interest that the book has attracted pre-publication has startled me, although there have been rumblings in the media for a while suggesting an imminent backlash against the excesses of the sexual revolution. My friend Katherine Dee an American writer and expert in the history of internet culture has for several years been predicting a swing back against the dominance of sex positive feminism in prominent spaces, and in recent months has found herself vindicated, with theGuardianannouncingthat Gen Z was turning its back on sex-positive feminism and theNew York Timessaying that the ideology wasfalling out of fashion.
The plea of the mournful revolutionary, when faced with the terrible consequences of his utopianism, has always been that real communism has never been tried. This, too, is increasingly the go-to explanation for sexual revolutionaries who are dismayed at where we find ourselves as a culture. If the consequences for women of sexual liberation have beenmoreviolence,moreabuse andmoreunhappiness as I argue is true then their solution has to beyetmoreliberation, if the revolution is going to be waged right to its bloody end.
On paper, there seems to be nothing wrong with a school of feminism that is designed to maximise individual freedom and challenge the shame and repression associated with traditional sexual cultures. In practice, however, pressing the "more liberation" button over and over again is never going to solve the problems that feminists are concerned with.
As the socialist historian RH Tawney wrote almost a century ago, freedom for the pike is death for the minnows. Tawney was writing about the rich and the poor, but his observation applies just as well to sexual politics. Of course the factory owner supports free marketisation, and of course his wage slave disagrees the pike and the minnow have different economic interests. This is also true in the sexual marketplace, which has been rapidly deregulated over the last sixty years.
The playing field is not a level one because the sexually dimorphic nature of our species has produced certain important asymmetries between men and women. Firstly, there is a substantial difference in strength and size, which means that almost all men can kill almost all women with their bare hands, but not vice versa. And then there is the fact that only women can get pregnant, and it is therefore women who bear (literally) the potential consequences of any heterosexual encounter.
Modern contraception partially flattens this asymmetry, but unreliably. And even if the physical differences between men and women can be disguised by technology, we still cannot eradicate the psychological differences that persist despite all our best efforts.
And we shouldnt try to eradicate them. I dont accept the idea that having sex like a man is an obvious route by which women can live happier and healthier lives. Nor do I think that encouraging women to behave more like men in every other area of life is necessarily to womens benefit.
Kathleen Stock (who wrote the foreword to my book), haswrittencritically of the dream of gender abolition and its sometimes troubling consequences: "In a real-life approximation of an attempt at gender abolition that is, during Maos Cultural Revolution there were still sex-associated norms for women. These norms dictated that women should behave more like men. As the slogan went: 'Times have changed. Whatever men comrades can do, women comrades can do too.' ... In practice this norm meant that women under Mao faced the double burden of heavy agricultural work duties in addition to domestic and child-rearing ones."
One consequence of this historical attempt at gender abolition was that pregnant and postpartum women were given the same work tasks and hours as their comrades, resulting in many cases of miscarriage and haemorrhaging. Men and women are not the same, and it is usually women who suffer when we pretend otherwise.
Sex-positive feminism is just one instantiation of a larger liberal movement intent on maximising individual freedom which is a fine project, up to a point. But the push for ever greater freedom is now butting up against the limits of our biology, and thus a feminist movement that was once concerned only with securing liberty for women finds itself in a futile war with nature.
It doesnt need to be this way. I think there is an alternative school of feminism brewing, one that has emerged out of the failed experiment of sexual liberation, and which takes seriously the hard limits imposed by sexual difference. Interviewers keep asking me what this movement is called, and I dont know what to tell them. "Post-liberal feminism", perhaps? Or "reactionary feminism", as my friend Mary Harrington (jokingly) calls it? Im not sure. What I do know is that it cant come too soon.
This piece appears in the forthcoming issue of the New Statesman magazine,subscribe here.
[See also: South Korea's new president weaponises anti-feminism to win election]
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State to begin issuing $850 checks this week, but envelopes in short supply – Press Herald
Posted: at 12:04 pm
The state plans to begin issuing $850 checks to eligible taxpayers this week and expects to have the vast majority mailed by the end of the month if state officials can find enough envelopes.
The supplemental budget proposed by Gov. Janet Mills and approved by lawmakers in April allocated about $730 million for the checks as a way to use one-time surplus funds to help taxpayers cope with inflation.
The Legislatures Appropriations and Financial Affairs Committee effectively cleared the way Tuesday for the state to begin issuing the checks by granting permission to process some of the funds ahead of schedule. The budget called for distributing roughly half this month and the rest beginning in July, Jenny Boyden, the associate commissioner of the Department of Administrative Financial Affairs, said during an appearance before the budget-writing committee on Tuesday.
But Boyden said Maine Revenue Services expects to issue about 200,000 checks a week, beginning later this week, and asked for a waiver to provide the refunds as quickly as possible.
We are requesting the additional allotment to ensure the (Department of Revenue Services) is able to process all payments as soon as administratively feasible, Boyden said. Assuming there are no glitches, we could send out a significant portion of checks in June.
One of the glitches may be a shortage of stationery. Global supply chain problems are delaying deliveries of paper products, including the envelopes needed to deliver the checks.
One thing that may slow down processing is envelopes, she said.
Boyden said the department has about 250,000 envelopes on hand. It ordered 800,000 more in February, she said, but delivery is expected to be delayed until late June or early July. That means the state could run out of envelopes after the second week of issuing checks.
Boyden said they are looking to use envelopes from the state treasurers office if the others do not arrive on time.
Concerns about the rising cost of food and gas are expected to be a central issue in this falls campaign cycle, with state Republican leaders looking to blame Gov. Janet Mills and state Democrats even though inflation is a national and global problem.
In response to concerns about rising costs, Mills proposed sending more than half of the states $1.2 billion projected budget surplus to eligible taxpayers. Lawmakers approved providing relief to taxpayers in the form of $850 checks after Republicans successfully fought to include about 58,000 households with higher incomes.
While legislative Republicans embraced the idea, former Gov. Paul LePage, who is challenging Mills this fall, called it a gimmick. Instead, LePage called for a reduction in and ultimately the abolition of state income taxes, which account for about 40 percent of the state budget. Budget forecasters have said future revenue projections are volatile, and LePage has not detailed how he would meet possible revenue shortfalls in future budgets. His past efforts to abolish the income tax were rejected by lawmakers from both parties.
The one-time relief checks approved by the Legislature will be mailed to about 858,000 Mainers. The Mills administration rejected the idea of using direct deposits to issue the checks, in part to avoid errors associated with people changing bank accounts or having their taxes filed by a professional who provided a different bank account. The state has the mailing address of all taxpayers but doesnt have bank account numbers for a large number of them.
To be eligible, individuals must file a Maine individual tax return as a full-time resident by Oct. 31, 2022, not be claimed as a dependent on anothers tax return and have a federal adjusted gross income of less than $100,000 as individuals (or if married and filing separately), less than $150,000 as head of household or less than $200,000 for couples filing jointly.
Mills originally proposed income limits of $75,000 for an individual and $150,000 for couples filing jointly.
TAX RETURN REQUIRED
Boyden told lawmakers Tuesday that the state and community partners will work to make sure people who dont usually file tax returns file a return by October in order to receive a payment.
A state official said its not known how many eligible people dont file tax returns and would need to do so to receive a check.
We expect that elderly and disabled Mainers living on fixed incomes (Social Security, SSDI, military pension, military disability, etc.) account for the majority of non-filers, said Anya Trundy, chief of legislative and strategic operations at the Department of Administrative and Financial Services. More broadly speaking, non-filers are low-income Mainers (including elderly and disabled) who didnt earn enough income in 2021 to incur a tax liability and therefore arent required to file a return.
She said the nonprofit Maine Equal Justice is conducting outreach to low-income residents throughout the summer, while the AARP is holding a series of drop-in clinics for retirees and others on fixed incomes. Several state agencies, including the departments of health and human services, education and labor, and the Bureau of Motor Vehicles, also are getting the word out. And she said the state is working with the constituent services offices of the House and Senate to ensure that accurate information about refunds is included in mailings.
Thats two touches per address, Boyden said.
The status of refund checks can be checked online at portal.maine.gov/refundstatus/payment
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State to begin issuing $850 checks this week, but envelopes in short supply - Press Herald
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The Rules of Conversion – Tablet Magazine
Posted: at 12:02 pm
What does it mean to join the people of Israel? This question takes on pressing urgency now as the State of Israel takes in tens of thousands of refugees from Ukraine, some with Jewish mothers, some with only Jewish fathers, some who converted or want to convert, others non-Jews seeking safety until the fighting ends. The complexity of Israels national immigration law, including the relevant-as-ever Law of Return, overlaps uneasily with traditional Halacha, resulting in confusion and bureaucratic hurdles for hundreds of thousands of people. Our current countdown toward the Shavuot reading of the Book of Ruth coinciding with the Daf Yomi study of the locus classicus of conversion laws in the Talmud offers a perfect opportunity to untangle the historical strands of the laws of conversion and gain a better perspective of both the current predicament and possible solutions.
How did one join the nation of Israel during biblical times? As a sovereign kingdom in a land defined by borders, conversion in early Israel meant immigrating and naturalizing as a citizen. The first requirement would be to live in the land of Israel, just as modern countries require residence for citizenship. A foreigner who has come only for a visit or a temporary stay received the title of nokhri (foreigner) and was treated like any member of a foreign nation (Deuteronomy 14:21, 15:3, and 17:15). However, immigrants who have come to live permanently in Israel gained the status of toshav or ger, literally a dweller or resident. These individuals had a right to receive gifts to the poor (Leviticus 19:10, 23:22, 25:35-36), could not be forced to work on Shabbat (Exodus 20:10, 23:12), and were provided special protection against usury, abuse, and injustice (Exodus 22:20, 23:9, Leviticus 19:33-34, Deuteronomy 24:17) on account of their vulnerability as poor newcomers lacking alliances and family networks. They were invited to celebrate national holidays (Leviticus 16:29, Deuteronomy 16:14) and, if they agreed to circumcise, could even partake of the Passover sacrifice (Exodus 12:48), a defining ritual that indicated affiliation with the Israelite people.
The requirement of circumcision for men in order to marry into Israelite families can be derived from the offer by Jacobs sons to the Shechemites. But other than that, the Bible legislates no formal procedure. GerimJews by choice, or proselyteswould simply become indistinguishable after they lost their accents and married into local communities. The finest model for this process was Ruth, who was still considered a Moabite while living outside of Israel, even though married to a Judahide there. Her move to Judea, however, made her marriageable even to a respected landowner like Boaz, which eventually made her the foremother of King David. Ruths inspiring declaration to her mother-in-law encapsulates the transformative significance of her journey: Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, and there I will be buried (Ruth 1:16-17).
Jumping forward several centuries and two Temple destructions later, the Talmudic sages find themselves scattered throughout the Roman and Persian empires struggling to maintain a sense of nationhood without a homeland. Even without a capital city or a centralized leadership, the rabbis envision a nation bound by laws rather than land, upheld by academies and courts rather than cavalry. A revised set of criteria for joining this nation could no longer require residency, as the Talmud explicitly derives: I know only that a convert is accepted in the Land of Israel; from where do I derive that also outside of the Land of Israel? The verse states with you, which indicates that in any place that he is with you, you should accept him.
Instead, the sages brilliantly draw from their history to formulate a set of rituals and legal processes to becoming Jewish. Talmud Bavli Yevamot 46a offers a three-way controversy about the minimum ritual requirment:
Rabbi Eliezer looks for a ritual precedent in the Torah and finds not only that circumcision is the symbol of the covenant commanded to Abraham but also that the forefathers in Egypt underwent a mass circumcision at the time of the Passover sacrifice (see Joshua 5:5) to mark their bodies as Israelite, just as they did with their doorposts. Rabbi Joshua argues that since the foremothers did not have circumcision to define them, they must have had a different conversion ritual. The continuation of the Talmud finds a lead in the instructions of Moses that the people sanctify themselves and wash their garments three days before the Lawgiving (Exodus 19:10). If they washed their garments, then they surely also immersed their bodies. The sages agree with both precedents of the forefathers and foremothers such that every new convert in future generations will need to experience for themselves all elements of the mass ceremony when the Children of Israel first became a nation. The Talmud continues to provide a script for the interview before the court:
The Talmud continues to elaborate on these details, changing the two Torah scholars into three judges such that they are not simply witnessing the ritual but issuing a legal decision to accept the new convert. The opening question establishes that joining a people also means joining in their persecution, feeling the weight of their history and their minority status among great empires. The goal of the educational section that follows is not to drill in a full curriculum of Jewish law that would take years to accomplish. Rather, just as at the Sinai Lawgiving the people accept 10 foundational laws and hear the rest later, so, too, the convert learns a representative sampling (with special emphasis on charity) and an expectation to continue studying afterward. Instead of geographical boundaries, it is now primarily the bounds of the commandments, with all of their legal consequences and rewards, that comes to define Jewish identity. The Gemara poetically reenacts this shift through a rereading of the conversation between Naomi and her daughter-in-law:
Each phrase in Ruths nationalistic pledge of allegiance is now read as a cipher for particular commandments and for the consequences of violating them. Adjudicated by a loose network of rabbinic courts around the world, the Talmudic system of defining who is a Jew succeeded for 2,000 years of exile.
The rise of the State of Israel, however, now rekindles fundamental questions about what it means to join the nation. The Jewish people finds itself at a crossroads that the ancient rabbis could only have hoped for but could barely have imagined. Israel as a democracy legislates civil immigration laws based on economic, political, and humanitarian considerations, as does every other sovereign nation. Add to that the Law of Return guaranteeing that anyone with even partial Jewish lineage persecuted under the Nuremberg Laws can find safety in the Jewish homeland. These national laws overlap the Talmudic definitions that continue to define Jewish conversion in the Diaspora as well as the status of returnees to Israel who must answer to Halacha for full marriage and burial rights as Jews.
Can Halacha find precedent for taking into account residence in the sovereign State of Israel as a key element for conversion as it was in biblical times? Many halachic decisors, both Ashkenazic and Sephardic, agree that specifically for conversion in Israel, we should follow the lenient views based on Maimonides, Rabbi Meir Hai Uziel, and others to accept converts even without complete halachic observance at the outset. In Israel, these immigrant converts will become integrated with Israeli society, will fight in the Israel Defense Forces, will contribute to the rebuilding of the country, and will be far from foreign influence or threat of future intermarriage.
Ironically, those coming to convert in Israel today are held up to the strictest standards while those in the Diaspora can choose from the widest range of conversion programs from the most to the least demanding. Common sense, however, would recommend for stricter standards outside of Israel, where keeping up Jewish identity, practice, and intramarriage is more challenging. On the other hand, ensuring that all Israeli citizens who identify as Jewish can halachically marry other Jews is of utmost importance for the integrity of the Jewish State. Precedent for reintroducing elements of the biblical model by fast-tracking converts in the Land of Israel is already found in Tractate Gerim 4:5:
As the Jewish people counts up toward the reacceptance of the Sinai Lawgiving on Shavuot and the reading of the Book of Ruth, we can take this opportunity to revisit and strengthen our own Israelite identities, whether based on lineage, law, or longing. Whether that means learning Hebrew, observing Shabbat and celebrating holidays, creating a Jewish music playlist, considering aliyah, joining Daf Yomi, or getting involved in a synagogue or a Jewish humanitarian organization, there are plenty of paths toward greater Jewish commitment and a deepened feeling that your people shall be my people.
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These Jews were among baseball’s all-time greats but do they count as Jewish baseball players? – Forward
Posted: at 12:01 pm
Normal photo caption Photo by Getty Images
From a Jewish perspective, the 2021 World Serieswas particularly special.
Four Jewish players appeared (Max Fried and Joc Pederson of the Braves, and Alex Bregman and Garrett Stubbs of the Astros), and all of them played in Game 6 (although not simultaneously). No prior Series featured more than two Jews. Except for 1972, in which Mike Epstein, Ken Holtzman, and Joe Horlen of the Oakland As appeared in at least one game.
In the bottom of the first inning of Game 2 in Houston, Bregman came to the plate against Fried, the first World Series clash between Jewish pitcher and Jewish hitter. Except for Game 4 of the 1974 World Series, when Dodgers catcher Steve Yeager faced Holtzman three times, going 1-for-3 with a double and a strikeout.
So did the 2021 Series represent historic Jewish firsts or mere Jewish seconds? Were these unprecedented Jewish events or replays of Jewish events from prior Series? And how and why do we not know for sure?
Horlen and Yeager are Jews by choice, although that is not the issue. Those who ponder baseballs Jewish history welcome converts. Some continue to include Rod Carew (thank you, Adam Sandler), although he never converted.
But Horlen and Yeager converted in retirement, after their respective playing careers were over. That presents a unique dilemma how the historical record and conversations about Jews in baseball account for players who had not converted and were not identified or recognized as Jewish players when their athletic records, achievements and milestones were being compiled.
Shavuot which commemorates the Revelation at Sinai while celebrating Jews-by-choice in reading the Book of Ruth offers the appropriate moment to consider this question.
The baseball perspective is mixed. Howard Megdals Baseball Talmud,the authoritative ranking of every Jewish player at every position, includes Yeager but not Horlen. Jewish Baseball News and the Jewish Baseball Museum do not include either. The Big Book of Jewish Baseball by father-son team Peter and Joachim Horvitz includes encyclopedia entries on both players. Both appear in Ron Lewis Jews in Baseball, a lithograph depicting more than 30 Jewish contributors to the national pastime (players, managers, executives and officials), and in the short film detailing the portraits history.
The Jewish perspective offers multiple answers. Two Jews, three opinions, and three outs.
The simple answer is that because neither Yeager nor Horlen had converted during his playing career, neither is Jewish for purposes of statistics, achievements and the historical record. The Talmudic principle holds that a convert emerges from the mikveh with the status of a child just born, a new person, without family or history. As a halachically new person, a convert theoretically could marry his sister (but for a rabbinic decree to the contrary). According to Reish Lakish, children born to a man before he converts do not satisfy the mitzvah to be fruitful and multiply. Nothing that came before the man emerged from the mikveh remains part of his new Jewish self; although Reish Lakish did not say so, that should include records and achievements.
But Rabbi Yohanon disagreed with Reish Lakish, insisting that the mans pre-conversion first-born fulfilled the mitzvah; Rambam accepted Yohanons position. This suggests that something of ones pre-conversion life gains some Jewish character along with the convert.
More fundamentally, the simple answer rests on a restricted conception of Jews and of Jews by choice. A convert emerges from the conversion process like a born Jew in every sense. Judaism rejects distinctions between Jews-by-birth and Jews-by-choice; it is forbidden to harass or denigrate the latter, to treat them as different than the Jew-by-birth, or to inquire how or when a person became Jewish.
The simple answer also requires us to ignore how peoples lives define them. A wealth of living, experience and achievement creates a whole person and leads the Jew-by-choice to the beit din; that history contributes to their choosing Judaism, forms a Jewish person, and cannot and should not be forgotten or ignored. The Talmud thus speaks of a convert who converts, rather than a non-Jew who converts, recognizing an internal spark in ones pre-Jewish life that provides a connection to the Jewish people and leads one on the path to Judaism.
We might extend this to the idea that a Jew-by-choice affirms rather than creates their Jewish identity. Their soul has been Jewish (and stood at Sinai with other Jewish souls); through conversion they return home an appropriate place for a baseball player. For our purposes, the body who hit those home runs and won those games possessed an unknown and unrevealed Jewish soul. And that souls baseball achievements count among the achievements of all baseball souls, although no one knew of its Jewish nature at the time of those achievements.
A compromise approach to the baseball question distinguishes in-the-moment milestones by those who did not recognize their Jewishness from backward-looking considerations of the historical record of raw statistics by those who now publicly identify as Jews.
Thus, neither Horlen nor Yeager should count in identifying how many Jewish players appeared in past World Series or whether Bregman-Fried was the first or second all-Jew pitcher-hitter showdown. Even if pre-conversion Yeager and Horlen were Jewish in some sense or possessed of some Jewish spark, no one including themselves recognized their Jewishness in those moments.
Anyone reviewing the As roster for the 1972 World Series in 1972 would have identified two Jewish players, not three. For anyone watching Game 4 of the 1974 Series in 1974, Holtzman pitching to Steve Yeager was not Jewishly distinct from Holtzman pitching to Steve Garvey, Yeagers non-Jewish teammate. Nothing in 1972 pulled Horlen to join his Jewish teammates in wearing black fabric on their uniforms in memory of the 11 Israeli athletes murdered at the Munich Olympics. Neither Horlen nor Yeager was expected to refuse to play on Yom Kippur, a holy day that was not part of their lives.
Looking backward, however, Yeager and Horlen alter the Jewish record book and the historical conversation about top Jewish players.
Megdal ranks Yeager as the fourth-best Jewish catcher. Yeager was among the top defensive catchers of the time, among league leaders in defensive statistics. While never an offensive threat, he hit double-digit home runs in six seasons and hit 102 for his career, 12th among Jewish players. He also is seventh in games played and 10th in RBIs. Yeagers offensive numbers jumped in the postseason. In four World Series, he hit almost .300 with an OPS above 900 and four home runs (second among Jewish players behind Bregman, Pederson and Hank Greenberg) and shared the 1981 Series MVP (the third Jewish player to earn that award). Megdal suggests that Yeager could lay claim to best Jewish catcher on a combination of World Series performance, defense and some advance metrics.
Horlen finished his career one game below .500. Yet he places fourth among Jewish pitchers in career wins (116), E.R.A. (3.11), strikeouts (1,065, tied with Steve Stone), and innings pitched (2,002). His 1967 season was, by advanced metrics, the second-best season by a Jewish pitcher not named Koufax; his 1.88 E.R.A. in 1964 is the best by a Jewish pitcher not named Koufax. His second-place finish in the 1967 American League Cy Young voting is the best Cy Young finish other than Koufaxs three wins and Stones 1980 win.
Big Book tells that Horlen ran into Epstein years later and told him about converting; Epstein responded, Welcome to the tribe. He should have welcomed Horlen back to the tribe. And thanked him (and Yeager) for contributing an additional 116 wins, a near Cy Young Award, a World Series MVP, and an essential piece of catchers equipment to the story of Jews in baseball.
Rabbi Jonathan Fisch of Temple Judea (Coral Gables, Florida), Rabbi Zalmy Margolin and Mendy Halberstam aided in researching this story.
Howard M. Wasserman is a professor of law and associate dean for research & faculty development at FIU College of Law.
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Onward And Upward Through Learning Torah – The Jewish Press – JewishPress.com
Posted: at 12:01 pm
Rebbi Meir said: Whoever occupies himself with the Torah for its own sake merits many things; not only that, but [the creation of] the whole world is worthwhile just for himAnd it magnifies him and exalts him over everything. (Avot 6:1)Whoever regularly occupies himself with the study of Torah is surely exalted. (6:2)Great is Torah for it grants life to those that practice it, in this world, and in the world to come. (6:7)
Tractate Avot originally consisted of five chapters. To accommodate the study of Pirkei Avot on the sixth Shabbat between Pesach and Shavuot, a sixth chapter was added to the Tractate. As that Shabbat (generally) falls out right before Shavuot, the sixth chapter helps us prepare for the chag by focusing on Torah learning. This perek is called Kinyan Torah because it refers to two aspects of Torah acquisition: how we acquire Torah, and the great value(s) we acquire along with it.
Grants Life
Torah learning benefits the learner in both this world and beyond. The seventh Mishnah formulates the point this way: Torah is great, for it grants life in this world and the next.
The Next World
Considering Torah learnings status as a central mitzvah, we easily understand how it earns one life in the next world. The tenth Mishnah tells of Rebbi Yosi Ben Kismas rejection of a substantial monetary offer aimed at convincing him to move to a city lacking a strong Torah presence. Rebbi Yosi explained his refusal with the fact that it is only (the reward for) Torah learning and good deeds (and not gold and silver) that we take with us to the next world. Many things seem valuable in this world. When choosing how to live our lives, we should focus on what has eternal value.
This World
The Mishnahs assertion that Torah learning grants life in this world as well is a greater chiddush. Rebbi Akiva reinforced this point in his response to those who questioned his teaching of Torah despite the Roman prohibition against doing so. Rebbi Akiva compared a Jews need for Torah learning to a fishs dependency on water (Talmud Bavli, Berachot 61b). Torah is not just an enhancer of life; it is a condition for it. Though many people physically survive without learning Torah, their lives lack true meaning.
Beyond meaningful life itself, the first Mishnah lists many additional benefits earned through Torah learning. Before listing these benefits, Rebbe Meir emphasizes that a person learning Torah also makes the existence of the entire world worthwhile.
Avot began with Shimon HaTzaddiks assertion that the world exists for the purpose of Torah learning (as well as avodah and gemilut chasadim). Rebbe Meir takes this notion a significant step further by portraying even a single persons Torah learning as making the whole world worthwhile!
The Greatest and Highest Life
The first Mishnah in our perek concludes its list of benefits by declaring that Torah learning makes one greater and higher than all creations (note that this Mishnah presents the elevation in relation to the rest of creation, while the second Mishnah describes the elevation as related to the person learning). Torah learning is great not just because it grants life (Mishnah seven), but also because it makes those who learn it greater.
The Gemara in Megilla (16b) further develops the greater aspect of Torah learning by asserting that it is greater than kibud av veim, building the Beit HaMikdash, and even saving a life. Though saving a life takes priority over Torah learning, the act of learning is of greater value because it helps people become greater.
As we saw, Mishnah Aleph describes Torah as raising the student above other creations. Mishnah Bet adds a second aspect by explaining that Torah learning elevates people (not just relative to other creatures, but also) to a higher (in fact the highest) version of themselves.
This second dimension is the backdrop to the way Rav Yosef reflected on his Torah learning. The Gemara (Talmud Bavli, Pesachim 68b; Rashi) tells us that when asked about his custom to celebrate Shavuot by eating a special meat sandwich, Rav Yosef explained that without Torah learning, he would have amounted to no more than the average Joe (Yosef).
Rashis formulation of Rav Yosefs words (if not for the days I learned Torah and elevated myself) links it to our Mishnahs focus on Torah as elevating. Though the mitzvot and good deeds we perform earn us reward, only Torah learning develops us in a way that elevates and distinguishes us.
To summarize, Avots sixth perek emphasizes the great significance of Torah learning, which grants life in both this world and the next and also helps one achieve greatness and reach the highest level of his potential.
May these mishnayot prepare us for Shavuot by helping us appreciate and properly celebrate Matan Torah and by inspiring us to maximize future Torah learning opportunities.
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Onward And Upward Through Learning Torah - The Jewish Press - JewishPress.com
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Letter: History shows us where theocracies lead | Opinion | yakimaherald.com – Yakima Herald-Republic
Posted: at 12:01 pm
To the editor Sincere thanks to the YH-R for courageously editorializing about the dangers of theocracies and then publishing a letter about abortion, noting not all people of faith believe the soul begins at conception.
Jewish rabbis disagree with Evangelicals and others who make the poetic praise of Psalm 139 (You knit me together in my mothers womb) into a proof-text for legislating when life begins.
Many Jewish scholars understand both the Hebrew Bible and the Talmud to teach the fetus is part of the mother until birth. The babys soul or spirit arrives only when the first breath is taken.
It should be deeply troubling to people of all faiths indeed, all Americans when one religious view seeks to become the law of the land, taking away from other people of faith the right to follow the teachings of their sacred texts.
Freedom of religion means nothing when one religion can impose its beliefs on society. When mere mortals attempt to enforce their theocratic beliefs on others, the result never proves to be righteous.
The result is, instead, sorrow and division. If history is any indication, theocracies tend to deteriorate into violence.
AARON COHEN
Yakima
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France has 500,000 Jews but only 5 women rabbis. A growing movement is pushing to change that. – JTA News – Jewish Telegraphic Agency
Posted: at 12:01 pm
PARIS (JTA) In 2019, at a Jewish conference in Troyes, France, Myriam Ackermann-Sommer did something quietly historic: She read from the Torah in an Orthodox prayer group.
Ackermann-Sommer was in charge of facilitating the minyan or the 10-person Jewish prayer quorum, traditionally male-only at the cross-denominational conference, titled Do Women Have To Disobey To Be Leaders? and organized by Filles de Rachi, or Daughters of Rashi, a reference to the medieval French sage born Shlomo Yitzhaki. Troyes was his birthplace.
Theres a lot of questioning our motives in the Orthodox world, and elsewhere, like saying, Why do you do that? Is it just feminism? she told the Jewish Telegraphic Agency. No, I think its Judaism and its been there all along.
In the United States especially, the roles of women in Judaism have expanded in all denominations, including strictly gender-conscious Orthodoxy. In France, however, where Orthodoxy has long been the dominant Jewish denomination, there are only five female rabbis in a country with over half a million Jews.
The 2019 Daughters of Rashi conference was a call to action: Just after the conference that year, Pauline Bebe, the countrys first-ever female rabbi, opened up the countrys first Reform rabbinical school. Six of its eight current students are women.
A second edition of the conference imagined as a biannual event, but delayed due to COVID-19 took place last month in Rouen, the city in Normandy known for its medieval, Romanesque yeshiva (Europes oldest and discovered in the 1970s). Panelists took on an array of topics, from the COVID pandemic to the war in Ukraine to the role of France in Jewish history, and vice versa. Between 70 and 80 people attended, down from 200 in 2019 because of COVID precautions.
Conference-goers discussed topics that engage all French Jews, especially their sense of security in a country struggling with diversity and integration. I often think when youre Jewish in France, they always ask where you came from, said Manon Brissaud-Frenk, a student at Bebes Rabbinical School of Paris and a Daughters of Rashi co-president. And I always find it quite difficult because if I look at it personally, its been more than a century. Im French. Full stop.
But the conference also continued the theme of greater inclusion for women in the Jewish organizational and theological worlds. One well-known attendee was Reform Rabbi Delphine Horvilleur, who has gained international acclaim for her books and media presence.
The question of the advance of women in the political world is the opposite of the pawn in the game of chess: the right of women can go backwards, warned Horvilleur in her talk with Danielle Cohen-Levinas, a French philosopher and musicologist with a specialty in Jewish philosophy.
Also in attendance were figures from the Israelite Central Consistory of France, or Consistoire, created by Napoleon Bonaparte in 1808. Many women hold leadership and teaching positions within the largely Orthodox body, which continues to play an important role in the direction of French Judaism, but it does not recognize women rabbis. Rosine Cohen, who has been teaching for years at the Consistorial Victoire synagogue in Paris, shared a workshop with Javier Leibiusky, who researches the immigration of Ladino, or Judeo-Spanish, from the East to Buenos Aires.
When I was young, we studied women in the Talmud, but it was never an issue, Cohen said during their talk.
Even if we dont have the same way of interpreting the text, even if we try to do it in a different way, with maybe different roles, there is no reason that in a society like France, women should find themselves at some point choosing between playing minor or major roles, no matter what space they are in, Brissaud-Frenk said.
The mix of topics, the array of religious denominations represented and the focus on women made for a historic combination in the eyes of Laura Hobson Faure, chair of the modern Jewish history department at the University of Paris Panthon-Sorbonne. She said that while these groups might come together at a rally for Israel, for example, gathering for an overtly religious event is rare.
Whats interesting is that usually Orthodoxy struggles with the notion of pluralism in Judaism, said Hobson Faure. The fact that women are creating this pluralistic space in France where the different tendencies of Judaism are represented is quite new.
Brissaud-Frenk was part of the board directors of the Maison Rachi, a cultural center that aims to preserve Rashis legacy. She was inspired by one of the lines in Rashis siddur, or prayer book, concerning the education of women: If she wants to, nothing can stop her.
The concept led to a discussion with Bebes husband, Rabbi Tom Cohen of the French-American liberal Kehilat Gesher synagogue in Paris. Brissaud-Frenk and Cohen decided to bring together female rabbis and Jewish scholars to exchange, study and learn and the conference was born.
Ive gone to way too many conferences where all the talking heads were male rabbis who talked about women and Judaism, said Cohen, who is a Daughters of Rashi honorary co-president. I thought that would be great because were now at this stage in the development that theres enough women who have come through the studies, universities, that we have scholars of high quality in all of the different [Jewish] movements.
The conference has inspired women outside of the more liberal movements too. Ackermann-Sommer, who also spoke at this years conference, is studying in New York City with two other French women at Yeshivat Maharat, which confers semicha ordination to Orthodox Jewish women.
Myriam Ackermann-Sommer speaks at the conference in the Synagogue of Rouen, May 23, 2022. (Filles de Rachi)
She is also pursuing a Ph.D. with a focus on Jewish-American literature, and her podcast Daf Yummy a play on Daf Yomi, the practice of studying a single page of the Babylonian Talmud per day compares Jewish teachings to classic literature and popular culture, from Platos Symposium to Star Wars: Revenge of the Sith.
With her husband mile Ackermann, she also runs a Modern Orthodox group called Ayeka, which promotes the democratization of Jewish study. One Ayeka program focuses on studying Jewish texts that are usually reserved for men. Its name, Kol-Elles, is more wordplay in this instance on the word kollel, the term for an institute of full-time, intensive Jewish study, using elle, the French female pronoun. So far, about 100 Jewish women, ages 25 to 60, have taken part in the program.
Ackermann-Sommers end goal: to become Frances first female leader of a Modern Orthodox synagogue.
I just think that male, bearded rabbis are simply not enough anymore, she said. It used to be the case that these were the types of figures that we wanted to look up to, for decades, for millennia, probably. But now we need women to represent women and to speak to women and to men as well.
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