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For many Jewish teens, COVID broke the synagogue habit

This article was produced as part of JTA’s Teen Journalism Fellowship, a program that works with Jewish teens around the world to report on issues that affect their lives.

(JTA) — Jordy Levy, 18, remembers sitting at the table with his family, enjoying a relaxed Shabbat dinner at his Atlanta home during the pandemic. There was no hassle of getting dressed up, no schlep to synagogue, just hanging out and spending time with his family. In the background, a Facebook livestream of his congregation’s Friday night services played. 

This is a scene that has become largely familiar over the course of the pandemic. COVID-19 forced many synagogues to close their doors and move their services and programs to virtual platforms. Many synagogues saw overall engagement grow as a result of this shift.

And yet for many Jewish teens, Levy’s experience was the exception. The technology, which in some ways made connecting with synagogues more convenient, caused a loss of connection among teens that has lingered even now that most congregations are back in person.

“I know a lot of kids just stopped going to synagogue outright because with COVID-19 they were so used to not going,” said Jill Mankosky, 18, a member of the Conservative Agudas Achim Congregation in Alexandria, Virginia. “This year when the High Holiday services were in person again, I noticed a lot of my classmates who would have been there previously pre-COVID-19 were just not there anymore.”

Congregations are now at a crossroads, determining which direction they want to move in next as the world slowly transitions away from the pandemic. 

“Return back to normal is a bad way to phrase it because there is really no normal,” said Maya Kamenske, 16, a member of Agudas Achim.

Especially for Conservative congregations like Kamenske’s, the switch to online prayer was a significant one. In 2001, the Conservative movement’s Jewish law committee prohibited counting someone participating in an online manner towards the prayer quorum, or minyan needed for communal prayer. Virtual services initially breached this decision, although the ruling was soon amended to allow virtual Shabbat services during the pandemic. 

Teens Jaqui Drobnis, left, and Max Gordon, right, lead a Tu Bishvat seder with a group of first graders at Agudas Achim Congregation in Alexandria, Virginia. (Courtesy of Chaya Silver)

Virtual services increased accessibility by making it simpler for people who would otherwise struggle to be at the congregation to still participate. For example, Jonah Golbus, 17, said that there were times when he was unable to find a ride to his synagogue, Rodef Sholom in San Rafael, California. Now, he does not have to worry about that. Virtual services allow people more flexibility for participation, and can be squeezed more easily into schedules. 

“Having [online] High Holiday services as an option for those who [either] can’t or don’t feel up to coming in person is a really good addition that I’m glad we’ve kept,” said Mankosky. “I’m hoping it continues because, for example, when I’m in college, I can’t come back for Rosh Hashanah and Yom Kippur services, but I’d still like to attend the services of [my] synagogue. Having an option to do them on Zoom from my dorm or something would be really helpful.”

Many synagogues saw a definite spike in participation and engagement of their members overall after implementing virtual services made participation simpler. This was not the case for teen programs, though. Many teens interviewed for this article reported that engagement dropped when it went digital. 

Kira Rodriguez, a senior in high school and member of the Rodef Sholom congregation, tried to stay involved after Rodef Sholom went virtual, and attended a number of virtual activities for the first few months. Eventually, it just became too much.

“I was just so mentally exhausted from always being on Zoom,” said Rodriguez. “I couldn’t take another two hours of it [for the teen activities].”

Golbus, who struggled to find rides to Rodef Sholom, said that he was never really engaged on Zoom, so he did not attend any of the virtual programming during the pandemic. Now that he has friends who are in-person again, he has become more active in his congregation. Still, the events look different than they used to. 

“It’s not as crowded as it used to be,” said Golbus. “There’s less people I know, so there’s less of an incentive on my end to go to these [activities].” He said that it is just less of a habit to go to temple now than it used to be before the pandemic, even if people are slowly reverting back to how it was.

The pandemic-related loss of in-person interactions damaged teens’ social connections within their congregations. While some teens returned to their congregations as they began to open back up, others never did. 

Mankosky also blames the decline in participation to her and her peers starting high school and becoming increasingly busy. What is normally a period fraught with change for teens became, in many instances, even more challenging as COVID-19 took its toll. She is not alone in feeling more disconnected from her peers.

Teens from Congregation Rodef Sholom in San Rafael, California enjoyed a kayaking trip as a way to spend time together outdoors. (Courtesy of Rudy Brandt)

“I remember there was a really communal aspect to the congregation before. My religious school class [and I] were really really close. We often invited each other to our birthday parties outside of religious school, even though most of us didn’t even go to class together,“ said Jacob Bensen, 15, about Agudas Achim. ”It was almost like having a second family.” Now, he says, this has fallen to the wayside as the class has mostly lost touch since COVID-19. Most people haven’t put in the effort to reconnect since returning in-person. 

Mila Einspruch, 16, had a different experience with Zoom during the pandemic. Prior to COVID-19, she said that she was on the track towards dropping all involvement with her congregation, Temple Sinai, in Oakland, California. With virtual school, Einspruch was unable to hang out with people as she had before. Her Reform congregation had a monthly Zoom club for eighth graders aimed at engaging and conversing. It was such an enjoyable experience that she became more involved in her congregation after it opened back up.

Yet even for those like Einspruch who returned, the community still feels different than it used to.

“Now, everything’s a little bit more fragmented,” said Einspruch. “The biggest thing that’s blocking people from coming [to temple] is just [that] those [social] connections are gone.”

Despite all of this, Rodriguez saw a spike in attendance following COVID-19 at her Reform congregation, Rodef Shalom, as there was a lot of initial excitement to be back in the building together. She said that faded within a couple of months as the initial novelty wore off. Now, there are odd gaps in ages between the teens. There are few freshmen and sophomores that show up, whereas the upperclassmen, like herself, are more likely to participate in activities. A few teens weighed in on why this is happening.

“It feels like there’s this gap of time where I would have started to get more involved after eighth grade into freshman year where there’s this transition of becoming older and going to those activities [beyond religious school], but then that’s when COVID-19 hit for me,” said Adina Golbus, 17, belongs to Rodef Sholom with her brother Jonah. “COVID-19 I think had a part in [me not going to as many activities] because it kind of prevented that transition period.”

All of the trips and activities planned to ease this transition were canceled, exacerbating the rate at which teens stopped being active members in their congregations. Einspruch had a similar experience with the lack of structure. 

“Straight out of our bar and bat mitzvahs, there would have been some scaffolding and structure [to motivate teens] to join the teen program,” Einspruch said. COVID-19 dismantled that.

However, Rodriguez said that the number of middle schoolers, particularly seventh graders, has shot up. Einspruch saw the same at Temple Sinai. Neither could point to a reason for the engagement.

Rudy Brandt, the director of youth engagement at Congregation Rodef Sholom, said that the pandemic was particularly tough for teens, so her goal was to design a no-pressure model of youth engagement where teens were able to engage when and how they wanted. To do this, she offered activities across the spectrum, from Get Out the Vote efforts on Zoom to movie conversations to cooking. Much of this is still the case even in-person. 

Rodriguez, who also belongs to the Rodef Sholom congregation, said that these programs were particularly successful with the younger teens, and could be a part of why there were so many of them. Despite this, the revamped programming has not seen the same effects with the older kids. In an attempt to communicate and connect more with teens, Brandt and her colleagues have grown their social media footprints. 

“[It’s] just kind of meeting teens where they are, trying to put, you know, what’s happening in our spaces in their faces via social media,” Brandt said.

This greater presence has been somewhat successful at encouraging teens to participate in their various youth programs. 

“There have been some events that I didn’t go to when I saw [the posts on social media] it was like, I kind of wish I went to that. Maybe I’ll go to the next one,” said Golbus. 

Rodef Sholom is not the only congregation that has changed their youth programs to see more engagement. Chaya Silver, the youth director at Agudas Achim Congregation in Alexandria, Va., is currently working on developing a hybrid program for the religious school at her congregation, with the goal of making it more inclusive and flexible for students and their families. 

—
The post For many Jewish teens, COVID broke the synagogue habit appeared first on Jewish Telegraphic Agency.

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Jews cared more about Israel and antisemitism this election – but it didn’t change their votes much, exit poll shows

Jewish voters overwhelmingly backed Democrats in Tuesday’s midterm elections, even as concerns about Israel and antisemitism played a growing role in their political decisions, according to a new exit poll published on Thursday.

The GBAO Strategies survey of 800 Jewish voters found that 72% of Jewish respondents supported Democratic candidates for Congress, compared with 24% who voted Republican. The poll, sponsored by J Street, a progressive pro-Israel, pro-peace advocacy group, was conducted via text message from Oct. 28 to Nov. 3 and had a reported margin of error of plus or minus 3.5 percentage points.

The Democratic share was slightly lower than in previous midterm elections, when Democrats received 74% of the Jewish vote in 2022 and 76% in 2018. In the 2020 presidential election, 77% of Jewish voters backed Joe Biden, according to GBAO’s polling. These findings differ from a national NBC News exit poll, which found that 68% of Jewish voters supported Democrats this year and 31% backed Republicans, compared with 78% who voted for Kamala Harris in 2024. (The national surveys used different methods, making it harder to say how preferences actually changed.)

Jim Gerstein, GBAO’s pollster and a Democratic campaign consultant, cautioned against reading too much into the change over time. “You’d have to squint really hard to try and see that that is a shift or anything really meaningful,” Gerstein told the Forward during a press briefing. He noted that Republican support also fell, from 25% in the 2022 midterms to 24% this year. Gerstein suggested that strong opposition to President Donald Trump during his first term, including during the COVID-19 pandemic, may help explain the higher Democratic numbers in 2018 and 2020.

He also noted that campaigns and outside groups have spent significantly more money targeting Jewish voters in the past two election cycles. “These are really negligible, and we don’t look at this as much shifting,” he said.

Even as Democrats regained control of both chambers of Congress, Republicans did appear to make gains among Jewish voters in some closely watched races amid a divide over U.S. support for Israel. Several outspoken critics of Israel won seats in the House, including five members of the Democratic Socialists of America. Abdul El-Sayed of Michigan and Troy Jackson of Maine, two new senators who made criticism of Israel a major part of their campaigns, also won highly contested races.

The exit poll suggests that disagreements over Israel have not fundamentally changed how American Jews vote.

The future of American democracy remained the top concern for Jewish voters, with 44% naming it as one of the two most important issues influencing their vote, followed by 34% who said the cost of living was among their leading concerns. But Israel and antisemitism became more important than in previous elections. Twenty-one percent named antisemitism as one of their top two issues, up from 11% in 2024. Israel ranked sixth, cited by 14% of voters, compared with just 4% in 2022.

Compared to previous elections, Israel and antisemitism moved up the list of priorities  — 21% identified antisemitism as one of their top two issues, up from 11% in 2024. Israel was ranked six with 14%, compared with just 4% in 2022.

Gerstein argued that rising antisemitism and the debates over support for Israel serve as a basic test for candidates rather than the deciding factor in most elections. “I think we see candidates in both parties passing that threshold quite easily,” Gerstein said.

Asked which positions expressed by candidates during the campaign they agreed with most, 30% chose unconditional support for Israel, while 39% favored support tied to Israel’s compliance with American interests and values. Another 31%, including 60% of voters between the ages of 18 and 34, agreed with the statement that Israel has committed genocide and should no longer receive U.S. aid.

Orthodox voters, representing 9% of the sample, voted Republican by a 63-34 margin.

A Jewish split on Israel 

Congressman-elect Brad Lander on Nov. 3. Photo by Michael Nagle/Bloomberg

The survey also found a Jewish electorate that itself is becoming more divided over Israel.

Thirty-nine percent said their sympathies in the Israeli-Palestinian conflict were primarily with Israelis, compared with 23% who sided with Palestinians. Another 38% sided with both. Among younger Jews, 49% said they sympathized more with Palestinians, compared with 20% who sided with Israelis.

A majority — 51% — said it supported continuing $3.8 billion in annual U.S. military assistance to Israel, while 49% opposed it. However, 44% also said arms sales should be conditioned on compliance with U.S. law.

Jewish voters showed greater agreement on how criticism of Israel should be treated and whether Israel’s policies directly impact them.

Sixty percent said Jewish organizations that label harsh criticism of Israel as antisemitic are using concerns about antisemitism to defend unpopular Israeli policies. About two-thirds said AIPAC’s spending against candidates critical of Israel increases antisemitism in the United States, while 80% said Israel’s actions in Gaza and the West Bank contribute to antisemitism. An overwhelming majority of 76% support sanctions against violent Israeli settlers.

The survey also found that 39% of Jewish voters, including 63% of those under 35, said that spending by AIPAC to defeat Israel critics this election cycle made them less likely to support candidates backed by the pro-Israel group.

Mamdani scores high 

New York City Mayor Zohran Mamdani on Nov. 3. Photo by Angelina Katsanis/Bloomberg

One of the more striking findings was that New York City Mayor Zohran Mamdani was more popular among Jewish voters nationwide than Israeli Prime Minister Benjamin Netanyahu, despite his criticism of Israel and strained relationship with some Jewish organizations.

The poll found that 49% of respondents viewed Mamdani favorably, compared with 43% who viewed him unfavorably. Netanyahu received a favorable rating of just 20%, while 72% viewed him unfavorably. That marks a 12% decline in two years for the Israeli leader, who is struggling to form a government after the last Israeli election ended in deadlock.

In an interview with CNN Wednesday night, Mamdani pointed to his approach to governing as an example of how elected officials can represent Jewish voters even when they disagree with them on Israel.

“I represent the most Jewish city in the United States of America, and I know that there are some Jewish New Yorkers, for example, that may have a different set of opinions on Israel and Palestine as I do, and that doesn’t mean that I work any less hard to deliver for them across the board,” Mamdani said. “I think that’s the same truth for anyone who was elected last night.”

The post Jews cared more about Israel and antisemitism this election – but it didn’t change their votes much, exit poll shows appeared first on The Forward.

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Now that the election is over, can we stop dismissing everyone we disagree with by calling them ‘wrong’ or a ‘liar?’

I was walking to get a coffee on Election Day when a man screamed at me as he nearly ran me over with his bicycle. “Democratic Socialists aren’t Democrats!” he yelled.

After I regained my balance, I looked up. He turned back and called out to me a second time.

“It’s true, you know!” he said.

I scurried away. But his words  —  “true” and the assured “you know” — made me think about how language around American politics has come down to “truth” or “lies,” which leaves out a lot.

Maybe the simplicity of that thinking helped create a landslide.

Once it became clear that Democrats had triumphed, opinion writers frequently relied on the word “lie” to explain voters’ sudden seismic shift.

“Trump claims he kept more promises to American voters than he made. Like so many things he has said, that’s a lie, and voters punished him and his party for it,” Josh Barro wrote in The New York Times.

The problem with the theory that voters punished Trump for lying is that the man has been lying for decades, most famously about winning the 2020 election — which, of course, he lost.

He entered politics by lying about Barack Obama. So the real question is why Trump’s lies bothered people now.

Maybe a clue was in the language during the leadup to this election, and how it changed as the watershed results came in.

I don’t know about you, but I couldn’t help noticing that Israel was a hot topic that somehow disappeared on election night as journalists marveled that Mississippi was in play for a Senate seat while every kind of Democrat won — moderate, far-left, young, old.

But it didn’t seem that would happen a mere five days ago, in that other lifetime when former Speaker of the House Nancy Pelosi, during a discussion with podcaster Donny Deutsch, categorized debate over Israel as a fight between ‘right’ and ‘wrong.’

Back then, Michigan felt crucial, not one in a pile of Democratic wins. It was news that the elegant former speaker used the word ‘wrong.’

“When you say Israel doesn’t have the right to be a Jewish state, that’s antisemitic as far as I’m concerned,” Deutsch said, in reference to statements made by New York Mayor Zohran Mamdani and then-Michigan Senate candidate Abdul El-Sayed.

“It’s more than concerning,” Pelosi responded. “It’s wrong. It’s wrong. And it isn’t a reflection of the Democrats in the Congress of the United States.”

I flashed back to that one-syllable word — “wrong” — early Wednesday morning when, with El-Sayed’s victory, it seemed that, contrary to what Pelosi said, objecting to Israel’s existence as a Jewish state was apparently no longer viewed as categorically “wrong.”

Wrong vs. right

If objecting to Israel’s existence was “wrong,” then what was “right”?

Some Jewish politicians — like Michigan Attorney General Dana Nessel — told Jews to put their own concerns aside for the “needs of the world.”

“We have a moral imperative to place the needs of the world above even our own self-interest and, yes, even our own survival,” Nessel said, acknowledging that Jews faced a “stark choice” due to some of the comments made by Democrats.

After the election, anti-Israel commentators mocked Jewish politicians — and journalists.

Mehdi Hassan, founder of media company Zeteo, taunted Representatives Josh Gottheimer and Debbie Wasserman Schultz, along with CNN anchor Dana Bash, all Jewish. “He won,” Hasan said, calling El-Sayed a “left-wing Muslim anti-Zionist.”

“And so for all of you, I have two words — two words — cry more.”

The dismissiveness is the point

What got me about Hasan’s comments wasn’t just the hatred; it was the dismissiveness — as if all the existential worry within the Jewish community didn’t matter at all.

As if Nessel, who tried to find the “right” thing to do in a time when lies from the leader of the free world — not to mention violence against immigrants, humiliating comments toward and threats against brave Ukrainian leader Volodymyr Zelenskyy, and fleecing the United States in one of the biggest cons in history — meant asking her fellow Jewish Democrats who worried about Israel and attacks on their own local synagogues to ignore their own inner voice.

In its post-midterms statement, the Anti-Defamation League used the word “dismissed”  with regard to Jewish Americans’ concerns — on a night when some candidates proved that ignoring Jews’ worries is not a barrier to electoral victory.

“Antisemitic rhetoric and scapegoating fuels hatred and can lead to harassment, threats and violence. In too many places, Jewish Americans’ concerns about this were overshadowed by competing priorities or dismissed outright,” the statement read.

Hmmm, I thought thinking about what that bicyclist had yelled at me: “You know it’s true.”

But I can’t help thinking that I don’t know what’s true; none of us know yet why so many voters finally dumped Trump.

I do, however, think that the framing given by the bicyclist, so convinced he knew what was and wasn’t true, and the dismissiveness problem, are related. That’s because the easiest way to dismiss another person’s thought process is to say “that’s a lie.”

I don’t know what’s worse — to be called a liar, or to be ignored — but amid all the celebration, I fear many in the Jewish community may soon find out.

In the months ahead, I’ll be listening for dismissiveness. I’ll be watching the distance between truth, lies, right, wrong, and “cry more.”

And I’ll notice when anyone — whether they’re a screaming bicyclist, journalist, or a politician — tells me I should already know what the truth is.

The post Now that the election is over, can we stop dismissing everyone we disagree with by calling them ‘wrong’ or a ‘liar?’ appeared first on The Forward.

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I’m glad El-Sayed won – but I wish he’d lost

The election of Abdul El-Sayed is my least favorite dream to come true.

I’m glad he won the race for senator because, along with a clear majority of Americans, I believed it was time to elect a Congress and Senate that would serve as a check on the presidency and put forth policies to repair our struggling country.

If I lived in Michigan, I would have voted for him for that reason. But as Election Night wore on and it became clear Democrats and independents had won a comfortable majority in the Senate, I hoped El-Sayed would lose.

Judging by the post-election surveys, I’m not the only Jew who felt this way. El-Sayed won about 60% of the Jewish vote. But he ran about 20 points behind Jocelyn Benson, the Democratic candidate for governor, with those same voters.

They didn’t flee the Democratic party, but they did show less enthusiasm for El-Sayed. In my case it had nothing to do with the fearmongering over his religion or family. (The Republican Jewish Coalition called El-Sayed, “the most antisemitic U.S. Senate candidate in America.”).

My problem was that El-Sayed too often mirrored the toxic politics of his opponents. He aligned himself with Hasan Piker then offered tepid, tardy disavowals of the popular streamer’s extremism. I criticized President Donald Trump for doing the same with the Proud Boys, David Duke, QAnon and the Holocaust denier Nick Fuentes.

And, like Trump, El-Sayed lied, constantly telling Michiganders that their schools and hospitals were underfunded because the government sent the money to Israel instead. He’s a smart man who knows that aid money amounts to .05% of the federal budget, is mostly spent in America and is hardly the reason for underfunded education.

But he repeated the lie in his victory speech Tuesday night. “We want our taxes spent here,” he said, “for schools here, and healthcare here, and infrastructure here. We don’t want our money sent to do apartheid, or genocide, or war.”

Sound familiar? “This tsunami of Illegals has destroyed Americans’ Public Schools, Hospitals, Parks, Community Resources, and Living Conditions,” Trump wrote on Truth Social last year.

How is a Democratic candidate who scapegoats the Jewish state for the ills of Flint any different than a Republican who blames crime on Haitians, fraud on Somalis and bad schools on Mexican immigrants? Both invite hate and divert attention from real solutions. When El-Sayed points at Israel as the cause of Michigan’s problems, the blame falls on American Jews, Haile Soifer, chief executive of the Jewish Democratic Council of America, pointed out during the race.

The least surprising twist in the dramatic campaign was when Tucker Carlson endorsed El-Sayed — both men push a simple theory of who’s to blame for America’s ills.

But as much as I would have preferred to win without El-Sayed, his election is far from the nightmare many American Jews fear.

He is one senator out of 100, and one Democratic senator out of 54, or 56, depending on the Mississippi and Alaska races.

El-Sayed will soon learn that accomplishing the things that are most important to Democratic voters — universal health care, campaign finance reform and affordability — has nothing to do with Israel.

Trump, on Election Day morning, helped politicians in both parties by announcing an end to U.S. aid to Israel. It’s unclear how that putative end will look in fact, but what’s certain is that as the U.S. and Israel redefine their relationship, El-Sayed and others in both parties who have been fervent critics of that aid will have to say what they’re for, not just what they oppose.

In a pre-election interview with the New Yorker, and elsewhere since his victory, El-Sayed said he wants a process that offers peace and self-determination to Palestinians and the “Jewish Israeli people.”

That’s a promise that the 40% of Jewish voters who didn’t back him — and the majority who did — should hold him to, and work beside him to help make happen. The Jews who stuck with El-Sayed have especially earned that right.

“Political coalitions that grow and endure can only be built when we join with those with whom we have real – even profound – disagreements,” wrote Jeremy Ben-Ami, founder of the liberal Zionist lobby J Street, following the election.

On the campaign trail, El-Sayed’s anti-Israel rhetoric clearly resonated with some core constituencies. Inside the Senate, where moderate Democrats are a majority, El-Sayed will find a constituency for pragmatic steps to moving Israelis and Palestinians in that direction.

And that would indeed be a dream come true.

The post I’m glad El-Sayed won – but I wish he’d lost appeared first on The Forward.

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