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Judaism doesn’t want you to wander and live just anywhere — or does it?
(JTA) — I was a remote worker long before the pandemic made it a thing, but it was only last month that I really took advantage of it. Early on the morning of New Year’s Day, I boarded a plane from Connecticut bound for Mexico, where I spent a full month sleeping in thatch-roofed palapas, eating more tacos than was probably wise and bathing every day in the Pacific. I’ll spare you the glorious details, but suffice it to say, it wasn’t a bad way to spend a January.
Perhaps unsurprisingly, I found myself again and again coming into contact with expats who had traded in their urban lives in northern climes for a more laid-back life in the tropics. There was the recently divorced motorcycle enthusiast slowly wending his way southward by bike as he continued to work a design job for a major American bank. There was the yoga instructor born not far from where I live in Massachusetts who owned an open-air rooftop studio just steps from the waves. There were the countless couples who had chosen to spend their days running beachfront bars or small hotels on the sand. And then there were the seemingly endless number and variety of middle-aged northerners rebooting their lives in perpetual sunshine.
Such people have long mystified me. It’s not hard to understand the lure of beachside living, and part of me envies the freedom to design your own life from the ground up. But there’s also something scary about it. Arriving in middle age in a country where you know nobody, whose language is not your own, whose laws and cultural mores, seasons and flora, are all unfamiliar — it feels like the essence of shallow-rootedness, like a life devoid of all the things that give one (or at least me) a sense of comfort and security and place. The thought of exercising the right to live literally anywhere and any way I choose opens up a space so vast and limitless it provokes an almost vertiginous fear of disconnection and a life adrift.
Clearly, this feeling isn’t universally shared. And the fact that I have it probably owes a lot to my upbringing. I grew up in an Orthodox family, which by necessity meant life was lived in a fairly small bubble. Our house was within walking distance of our synagogue, as it had to be since walking was the only way to get there on Shabbat and holidays. I attended a small Jewish day school, where virtually all of my friends came from families with similar religious commitments. Keeping kosher and the other constraints of a religious life had a similarly narrowing effect on the horizons of my world and thus my sense of life’s possibilities. Or at least that’s how it often felt.
What must it be like — pardon the non-kosher expression — to feel as if the world is your oyster? That you could live anywhere, love anyone, eat anything and make your life whatever you want it to be? Thrilling, yes — but also frightening. The sense of boundless possibility I could feel emanating from those sun-baked Mexicans-by-choice was seductive, but tempered by aversion to a life so unmoored.
The tension between freedom and obligation is baked into Jewish life. The twin poles of our national narrative are the Exodus from Egypt and the revelation at Sinai, each commemorated by festivals separated by exactly seven weeks in the calendar, starting with Passover. The conventional understanding is that this juxtaposition isn’t accidental. God didn’t liberate the Israelites from slavery so they could live free of encumbrances on the Mayan Riviera. Freedom had a purpose, expressed in the giving of the Torah at Sinai, with all its attendant rules and restrictions and obligations. Freedom is a central value of Jewish life — Jews are commanded to remember the Exodus every day. But Jewish freedom doesn’t mean the right to live however you want.
Except it might mean the right to live any place you want. In the 25th chapter of Leviticus, God gives the Israelites the commandment of the Jubilee year, known as yovel in Hebrew. Observed every 50 years in biblical times, the Jubilee has many similarities to the shmita (sabbatical) year, but with some additional rituals. The text instructs: “And you shall hallow the 50th year. You shall proclaim liberty throughout the land for all its inhabitants. It shall be a jubilee for you: each of you shall return to your holding and each of you shall return to your family.”
Among the requirements of the Jubilee was that ancestral lands be returned to their original owners. Yet the word for liberty is a curious one: “d’ror.” The Talmud explains its etymology this way: “It is like a man who dwells [medayer] in any dwelling and moves merchandise around the entire country” (Rosh Hashanah 9b).
The liberty of the Jubilee year could thus be said to have two contrary meanings — individuals had the right to return to their ancestral lands, but they were also free not to. They could live in any dwelling they chose. The sense of liberty connoted by the biblical text is a specifically residential one: the freedom to live where one chooses. Which pretty well describes the world we live in today. Jewish ancestral lands are freely available to any Jew who wants to live there. And roughly half the Jews of the world choose not to.
Clearly, I’m among them. And while I technically could live anywhere, I’m pretty sure I don’t want to. I like where I live — not because of any particular qualities of this place, though I do love its seasons and its smells and its proximity to the people I care about and the few weeks every fall when the trees become a riotous kaleidoscope. But mostly because it’s mine.
A version of this essay appeared in My Jewish Learning’s Recharge Shabbat newsletter. Subscribe here.
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‘The Art of the Yiddish Monologue’ and other mini-courses in Yiddish
במשך פֿונעם חודש יאַנואַר 2026 וועט ייִוואָ פֿירן די ווײַטערדיקע מיני־קורסן אויף ייִדיש:
• „די קונסט פֿונעם ייִדישן מאָנאָלאָג“, וווּ מע וועט לייענען און אַרומרעדן מאָנאָלאָגן פֿון שלום עליכם, י. לץ פּרץ, דער טונקעלער, ב. קאָוונער, משה נאַדיר, רחל ברכות און יצחק באַשעוויס. מע וועט אויל אַרומרעדן די געשיכטע פֿונעם מאָנאָלאָג אין ייִדישן טעאַטער (שיין בייקער)
• שעפֿעריש שרײַבן, וווּ מע וועט אויפֿן סמך פֿון ליטעראַטור־מוסטערן באַטראַכטן די וויכטיקע באַשטאַנדטיילן פֿון פּראָזע — שפּראַך, סטיל, דיאַלאָג, געשטאַלט און פּייסאַזש (באָריס סאַנדלער)
• יצחק־לייבוש פּרץ און זײַנע באַציִונגען מיט די נײַ־געבוירענע ייִדישע סאָציאַליסטישע קרײַזן אין משך פֿון די 1890ער יאָרן (עדי מהלאל)
• די גרויסע אַקטריסע אסתּר רחל קאַמינסקאַ, וווּ די סטודענטן וועלן לייענען אירע זכרונות אויף ייִדיש (מיכל יאַשינסקי)
• די לידער פֿון דוד האָפֿשטײן, וואָס איז מערקווירדיק צוליב זײַן צונױפֿפֿלעכט פֿון דײַטשישע, רוסישע און אוקראַיִנישע ליטעראַרישע טראַדיציעס מיט תּנכישע און מאָדערנע ייִדישע השפּעות (יודזשין אָרנשטיין)
• די ייִוואָ־גדולים אין זייערע אייגענע ווערטער, וווּ מע וועט לייענען די שריפֿטן פֿון א. טשעריקאָװער, מ. װײַנרײַך, י. לעשטשינסקי, י. מאַרק, ש. ניגער, נ. פּרילוצקי, ז. קלמנאָװיטש, ז. רייזען, י. שאַצקי און נ. שטיף (דוד בראַון)
The post ‘The Art of the Yiddish Monologue’ and other mini-courses in Yiddish appeared first on The Forward.
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Suspect at Large in Brown University Shooting that Killed at Least Two, Injured Eight
Police vehicles stand near the site of a mass shooting reported by authorities at Brown University in Providence, Rhode Island, U.S., December 13, 2025. Photo: REUTERS/Taylor Coester
Police in Rhode Island were searching for a suspect in a shooting at Brown University in Providence in which two people died and eight were critically wounded at the Ivy League school, officials said.
Providence Mayor Brett Smiley told a news conference that police were still searching for the shooter, who struck at Brown’s Barus & Holley engineering building, where exams were taking place at the time. Officials said police were looking for a male dressed in black and were scouring local video cameras in the area for footage to get a better description of the suspect.
Smiley said officials could not yet disclose details about the victims, including whether they were students. He lamented the shooting.
“We are a week and a half away from Christmas. And two people died today and another eight are in the hospital,” he said. “So please pray for those families.”
Brown is on College Hill in Providence, Rhode Island‘s state capital. The university has hundreds of buildings, including lecture halls, laboratories and dormitories.
President Donald Trump told reporters at the White House that he had been briefed on the situation, which he called “terrible.”
“All we can do right now is pray for the victims and for those that were very badly hurt.”
Compared to many countries, mass shootings in schools, workplaces, and places of worship are more common in the US, which has some of the most permissive gun laws in the developed world. The Gun Violence Archive, which defines mass shootings as any incident in which four or more victims have been shot, has counted 389 of them this year in the US.
Last year the US had more than 500 mass shootings, according to the archive.
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Rights Groups Condemn Re-Arrest of Nobel Laureate Mohammadi in Iran
Taghi Ramahi, husband of Narges Mohammadi, a jailed Iranian women’s rights advocate, who won the 2023 Nobel Peace Prize, poses with an undated photo of himself and his wife, during an interview at his home in Paris, France, October 6, 2023. Photo: REUTERS/Christian Hartmann
International human rights groups have condemned the re-arrest of Nobel Peace Prize laureate Narges Mohammadi in Iran, with the Nobel committee calling on Iranian authorities to immediately clarify her whereabouts.
Mohammadi’s French lawyer, Chirine Ardakani, said on X that the human rights activist was arrested on Friday after denouncing the suspicious death of lawyer Khosrow Alikordi at his memorial ceremony in the northeastern city of Mashhad.
Mashhad prosecutor Hasan Hematifar told reporters on Saturday that Mohammadi was among 39 people arrested after the ceremony.
Hematifar said she and Alikordi’s brother had made provocative remarks at the event and encouraged those present “to chant ‘norm‑breaking’ slogans” and disturb the peace, the semi-official Tasnim news agency reported.
The prosecutor said Mashhad’s chief of police and another officer received knife wounds when trying to manage the scene.
CALLS FOR RELEASE
The Norwegian Nobel Committee called on Iranian authorities “to immediately clarify Mohammadi’s whereabouts, ensure her safety and integrity, and to release her without conditions.”
The European Union also called for Mohammadi’s release. “The EU urges Iranian authorities to release Ms Mohammadi, taking also into account her fragile health condition, as well as all those unjustly arrested in the exercise of their freedom of expression,” an EU spokesperson said on Saturday.
A video purportedly showing Mohammadi, 53, without the mandatory veil, standing on a car with a microphone and chanting “Long Live Iran” in front of a crowd, has gone viral on social media.
Ardakani said Mohammadi was beaten before her arrest.
Reporters Without Borders said four journalists and other participants were also arrested at the memorial for human rights lawyer Alikordi, who was found dead in his office on December 5.
Authorities gave the cause of his death as a heart attack, but rights groups have called for an investigation into his death.
The US-based Human Rights Activists News Agency said the crowd also chanted “death to the dictator,” a reference to Supreme Leader Ayatollah Ali Khamenei, as well as: “We fight, we die, we accept no humiliation.”
Mohammadi, who received the 2023 Nobel Peace Prize, has spent more than 10 years of her life in prison, most recently from November 2021 when she was charged with “propaganda against the state,” “acting against national security,” and membership of “illegal organizations.”
This year’s Nobel Peace Prize winner, the Venezuelan opposition leader Maria Corina Machado, said on Saturday that the opposition’s campaign in Venezuela was akin to that taking place in Iran.
“In Oslo this week, the world honored the power of conscience. I said to the ‘citizens of the world’ that our struggle is a long march toward freedom. That march is not Venezuelan alone. It is Iranian, it is universal,” she said on X on Saturday.