Much to do about Sephardi Jews

Why is it that in university courses, when students learn about the history of Jews, we rightly assume that we will study the history of Ashkenazi Jews – those who originated from Western Europe? At Indiana University, all courses specifically dedicated to the study of Sephardi Jews are titled as such, indicating many assumptions, one being that Sephardi Jews are in the minority of the Jewish people.

Perhaps Sephardi Jews are holding on tightly to their heritage and traditions because many living in the Middle East continue to live in hostile environments. The 2004 issue of The Sephardic Report, the yearly magazine sent to all members of the American Sephardi Federation features letters, stories and requests of the American Sephardi community to donate money to help the Turkish Jews, many of whom lost an old, sacred synagogue along with their homes in the recent terrorist attacks. After searching throughout this federation’s website, I believe a single theme resonates throughout its texts and links – Sephardi Jews have survived persecution and persecution and continue to prosper in free, democratic nations like the US and Israel because of this need to ban together during difficult times. This narrative is also found throughout the Torah when referencing “benai Yisroel” or the children of Israel. This also happens to be a story that congregational rabbis often weave into weekly sermons. To further this argument, I shall reference the section of this website that discusses the history of the ASF. It specifically describes the period from 1975-82 as a time when the organization worked to “bring the status and persecution of Jews in Arab Lands to the attention of the American public and government.” As the focus of Sephardi Jews’ history clearly centralizes around persecution, this notion follows this demographic into modern times.

I doubt most self-identifying American Jews realize that the first Jews to settle in America, specifically in New Amsterdam were Sephardi Jews in 1654. After the 1492 expulsion from Spain, countless Jews fled to the Western hemisphere. As they initially settled in South America and the Caribbean islands, overtime some immigrated north into the newly discovered America. It seems as though knowing the answer to the question – who were the first Jews to settle in the US – should be obvious, yet this is not true. I commend the ASF’s efforts to incorporate the history and traditions of Sephardi Jewry into curricula and youth movements so that this knowledge will become more widespread. I still wonder, however, how it happened that American Jewry (and I include myself in this group) does not know the story of Sephardi Jews.

Responding to Professor Cohen's comment

The first time I heard the word "kiruv" I was shocked that it was used in reference to Judaism. It seemed to me a bit like proselytizing, a fundamental element of Christianity and most likely the main reason it is one of the largest and most influential western religions, most notably in the USA. For as long as I can remember I have not considered the Jewish nation one who proselytizes but Professor Cohen, your facts and evidence shine light onto a Judaism of which I am not entirely familiar.

According to Merriam Webster's online dictionary, proselytize takes on two definitions:

1 : to induce someone to convert to one's faith 2 : to recruit someone to join one's party, institution, or cause

In referencing both definitions above, I would not consider the Reform Movement's work to engage non-Jewish spouses of Jewish congregants an act of proselytization. I see how the Reform Movement’s stating outright that they are devoting themselves to this form of "kiruv" may be perceived as bold, but I cannot understand how the actual act is seen as bold, as you suggest. I shall present a narrative that any American (most likely any Western or even Israeli) Jew has heard at one point in his or her life. The son of Jewish parents is dating a non-Jew and expresses to his parents that he wants to marry her. They say they will not accept an engagement between their Jewish son and his girlfriend unless she converts. – Is this not “kiruv” in action? (I ask semi-rhetorically.) In response to your question "Which is 'traditional' [in American Judaism]: kiruv or not kiruv?” I would have to reply that this most basic level of outreach is absolutely a traditional cultural practice. It falls in line right next to the value of establishing and maintaining a strong and learned community.

Conservative Judaism in a nutshell

Allow me to preface by stating that this blog was designed for the purpose of a class I am taking on Jewish Identity...Okay then, onto entry number one!

I find it interesting that we have been asked to look at the biennial events of these two prominent American Jewish movements: Reform and Conservative. I currently find a great problem in that the often refreshing ideas presented during conventions like the biennials seldom trickle down to community members. At these conventions movement leaders gather to discuss the current status of their movement, and where they hope to see it in the future. What happens when all in attendance leave the conventions? After listening to inspiring speakers relate the ancient tradition to modern times, they pick up their suitcase and immerse themselves back into the lives they once knew. The lives they lived before they were inspired, so to speak, at these conventions. The lives where they relied almost solely on the synagogue to teach Judaism.

The Friday Reporter wrote, “The [2007 Conservative] international biennial convention began with a series of blasts on a huge shofar.” I can see it now. A room packed full of men and women - all Jewish educators. All men in the room are wearing kippot with clean shaven faces while the women in the room are mostly dressed in professional attire, mostly black slacks and, well, their God given hair is primped and shown off to anyone who dares to look their way. I hope you sense my sarcasm, and I hope you realize that I don’t intend to be offensive. I’ve been to these conventions, as a high school and college student that is. I’ve had the opportunity to see what so much of this movement is all about. The shofar sounding is incredibly emblematic of the Conservative movement as an organized group of American Jews caught between Halakha or Jewish Law and modern times. The shofar served as a segway from the past tradition into the future of the movement. Beautiful....

In his d’var Torah Friday evening, the executive vice president, Rabbi Jerome Epstein, spoke about changing the angle from which we (Conservative Jews) view a recurring problem. “We constantly face the tension between concentrating our efforts on our core members or reaching out to the people on our fringes; it is now time for us to concentrate on our core.” I find this statement daring, new and controversial, yet I also want to respond, “Tell me something I didn’t already know!” This statement differs largely from the Reform movement’s ideology of outreach. Rabbi Epstein is saying to, for a moment, forget about those who don’t want to be here (in the synagogue or a member of the community at-large) and let’s focus on those who really care.

I keep hearing that the Conservative movement in America, and the Masorti movement around the world (including Israel) is small and the numbers continue to shrink. The most effective practice of Conservative Judaism that I have ever experienced has been within a Ramah camp. At Ramah you live and breath not Judaism, but conservative Judaism. For the Ramah camping movement, there is no need to extend out to “the people on our fringes” because there are waiting lists at every camp and that show young Jewish families are already wanting their children to be admitted so that they may have The Ramah experience. Perhaps Ramah is so successful because it focuses and dedicates an exorbitant amount of energy and resources solely on the already established community. I feel as though I could go on and on about why Ramah is sustaining the Conservative movement, but I will leave that for another time. For now I leave with the question of - why is Rabbi Epstein preaching to his movement to act against this stereotypical and most basic Jewish practice of keyruv? (Hebrew for bringing close or outreach.)