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How one of North America’s largest Conservative congregations added 900 new members in 8 months
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.
TORONTO (JTA) — At a time of declining synagogue affiliation rates and following a pandemic slump, one of North America’s largest Conservative congregations gained 900 new members in just eight months.
Launched in July 2022, an initiative called the Generations Membership Program attracted young families to Beth Tzedec Congregation here by removing membership dues for anyone under the age of 40.
The success of the no-dues model surprised leaders of the synagogue, whose next challenge is to strengthen the connections between the new members and the congregation.
“We were all surprised by how much uptake there was,” said Yacov Fruchter, the synagogue’s director of Community Building and Spiritual Engagement, Yacov Fruchter.
With over 4,000 members, Beth Tzedec is one of the largest Conservative congregations in North America. However, over the past decade, Beth Tzedec has suffered from a decline that has affected the Conservative movement, once North American Judaism’s largest denomination. In 1971, 832 congregations identified with the movement, a number which dropped to 562 by 2020. The number of Conservative Jews also dropped from 1.6 million at its peak to a half million by 2020, according to data from the 2020 Pew Research Center survey of U.S. Jews.
The decline of the Conservative movement left Beth Tzedec struggling to attract new members while old families fell out of touch with the congregation. “Ten years ago, our membership was at 2,400 households, but I think that number was inflated,” said Rabbi Steven Wernick, its senior rabbi. “Into the pandemic, we saw membership drop to 1,700-1,800 paying units,” or families. That’s a decline of approximately 25% over the 2010s.
As director of education, Daniel Silverman oversees Beth Tzedec’s congregational school as well as bar/bat mitzvah educational programs. Silverman said that it was difficult to attract and maintain younger congregants due to shifting cultural perspectives and financial stresses that have worsened over recent years.
“It was hard to help people understand that synagogue was worth their time when we put up a relatively high [financial] barrier,” said Silverman. “People of this generation are not going to be inclined to join and pay money to join a synagogue in the way that their parents and grandparents were.”
Beth Tzedec’s membership dues are adjusted for each family unit depending on how much the family can pay. That doesn’t mean that membership is cheap, however. For the highest-earning members of the congregation, dues can be up to $6,000 annually per family.
Ariel Weinberg, 17, belongs to Beth Tzedec and participated in Silverman’s bat mitzvah educational program. When she becomes an adult, she said she would be happy to pay a portion of her salary for synagogue membership but wants her experience to be more than simply attending for the High Holidays.
“That’s a lot of money to put forth every month when I only use it twice per year,” Weinberg said.
Voluntary dues programs like Beth Tzedec’s have been growing in recent years. Synagogues adopting the model cite research showing that potential members see belonging to a synagogue as less of an obligation and instead want to be shown what a synagogue has to offer, as Rabbis Kerry Olitzky and Avi Olitzky argued in their 2015 book on membership models.
Wernick said that the way younger generations view synagogue membership is fundamentally different from previous generations.
“The traditional synagogue membership model was pay first and engage later. So what we decided to do was, engage first, and then we’ll talk about money later,” Wernick said.
Boosting membership on paper is one thing; creating active, engaged members who show up for worship and take part in programming is another. To demonstrate Beth Tzedec’s commitment to engaging the new cohort, the shul recently hired an engagement specialist and the board is also in the process of hiring a new cantor or rabbi. Leadership has also committed to meeting one-on-one for a “coffee date” with each new member of the congregation to strengthen new connections.
“The goal is to make a place as large as Beth Tzedec feel small and personal,” said Silverman.
Leadership’s attempts to better connect with congregants have already resonated well with new members. After Rebbecca Starkman and her family joined Beth Tzedec in September 2022, her husband met with Wernick as part of the “coffee date” initiative.
“He really, really enjoyed it,” said Starkman. “It also made him feel connected, connected and comfortable.”
When Wernick became Beth Tzedec’s chief rabbi in 2019, he set out to address Beth Tzedec’s membership woes. As the former CEO of the United Synagogue of Conservative Judaism, the congregational arm of Conservative Judaism, he used his expertise to devise a plan that would reverse the previous trend in Beth Tzedec’s affiliation.
“What I attempted to do at USCJ was to help synagogues reinvent themselves for the 21st century,” Wernick said.
Part of that idea, said Beth Tzedec’s president, Patti Rotman, meant rethinking the congregation’s membership model. “It couldn’t just be transactional. It had to be transformational,” Rotman said.
Prior to the implementation of the Generations program, Beth Tzedec had attempted strategies to improve engagement. Previously, membership for families under the age of 25 was set at only $50 per year. The congregation was able to support this program as membership dues only accounted for 30% of operating income, the rest coming from other sources.
According to Wernick, as of 2022, only 5% of Beth Tzedec’s operating income came from families under 40. As such, the switch to no-fee membership for the under-40 cohort did not cause a significant financial impact.
“So you already had a circumstance where those over 40 were already paying for those under 40,” Wernick said.
In the months prior to the implementation of the Generations Membership Program, Beth Tzedec undertook a significant amount of research into synagogue engagement in Toronto. Based on the 2018 Environics Survey of Jews in Canada, they learned that 70% of Jewish Canadians belonged to a congregation, more than double the percentage in the U.S.
“If there’s 200,000 Jews in the GTA [Greater Toronto Area], then 30% are not affiliated,” said Wernick, “and then if you break it down by how many people are in their 20s and 30s, we’re talking about 16,000 Jews.” Out of the 16,000, Wernick estimates that approximately 30% grew up as part of the Conservative movement, while 30% grew up unaffiliated.
Geographic research told Wernick that prior to July 2022, there were around 500 households in the vicinity of Beth Tzedec in need of a shul.
Rabbi Steven Wernick, senior rabbi of Beth Tzedec in Toronto, previously served as CEO of the United Synagogue of Conservative Judaism. (Courtesy of USCJ)
Beth Tzedec was able to focus its social media campaigns on neighborhoods with the greatest concentration of young and unaffiliated Jews in the vicinity.
“We targeted the unaffiliated, we targeted the previously affiliated to Beth Tzedec, but who had dropped off for more than three years, and we targeted based on geography,” as well as the study by Environics and information from UJA-Federation of Greater Toronto.
Even with the sophisticated marketing campaign, Wernick said that the synagogue expected it would only gain around 20-50 new households per year.
“Just because you give it away for free doesn’t mean that people are going to come,” said Wernick.
By the end of the first day of advertising, 50 new families had signed up.
“We are well over 420 new households,” Wernick said. Seventy-five percent of the uptake are brand-new members while the remainder are former Beth Tzedec members who had fallen out of the fold for more than three years.
The 420 household figure represents mainly families, as well as couples and individuals. Beth Tzedec President, Patti Rotman, estimates that approximately 900 new individual members became part of the synagogue in the eight months since the program was inaugurated.
When it comes to reinvigorating community life, gaining new members is not the only task at hand.
The membership drive “is only mile one of a marathon,” said Silverman.
“The most difficult part is, how do you then keep people connected?” said Fruchter. “You have to have the capacity to develop the relationships that you are starting.”
As self-identified Modern Orthodox Jews, Rebecca Starkman and her family attend synagogue regularly. Because her primary congregation only meets every other week, Starkman had been attending Beth Tzedec for years prior to joining under the Generations program.
“I had been attending loosely since since 2015,” said Starkman. “We had always been members at this other congregation but had not joined Beth Tzedec until this past September.”
Starkman said that it was the financial barrier that had been preventing her and her family from officially joining Beth Tzedec.
“We didn’t feel like we had enough finances to pay membership at two organizations,” said Starkman. “The program definitely gave us the motivation to make the leap to being part of the shul.”
Starkman said that she knows of other families who were also in her situation, attending Beth Tzedec services without becoming official members due to the financial barrier.
“There are three other families who did the same thing we did,” said Starkman. However, one family was over 40 and still could not join the congregation under the program. Nonetheless, for families who are lucky enough to be covered, Starkman said that the program is definitely a motivating factor to join Beth Tzedec.
Weinberg said that the Generations program will also improve diversity within the congregation.
“Our mandate really is to build a stronger Jewish future with youth and young professional engagement as our priority. And to go with that,” said Rotman, “we are also at the forefront of equity and inclusion.”
According to Rotman, Beth Tzedec maintains a vigorous diversity and inclusion committee dedicated to ensuring that the synagogue is an inclusive environment for everyone.
Given the local renaissance that Beth Tzedec has undergone, Rotman stresses the importance of bringing down barriers as the best way for synagogues to engage the current generation of Jews.
“Our goal is to inspire and enable Jews to live meaningful Jewish lives and the best way [to do so] for the under-40 cohort is to remove the barrier to membership,” Rotman said.
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Jews used to conjure spirits and snakes in Belarusian
דעם 26סטן מײַ עפֿנט זיך אין ייִוואָ די אויסשטעלונג „ייִדן זענען מאַגיע‟ וועגן דעם ייִדישן אָקולטיזם. נישט לאַנג צוריק האָב איך אָנגעזאַמלט אַן אייגענעם מין ווירטועלע „אויסשטעלונג‟ פֿאַר זיך אַליין אויף דער דאָזיקער טעמע און אַנטדעקט עפּעס גאַנץ חידושדיקס: רײַכע אוצרות שפּרוכן און מאַגישע רעצעפּטן אויף רײַסיש (ווײַסרוסיש), פֿאַרשריבן מיטן ייִדישן אַלף־בית. עטלעכע פּראָפֿעסיאָנעלע מומחים אין ייִדישע און סלאַווישע פֿאָלק־טראַדיציעס האָבן מיר געזאָגט, אַז דאָס איז אַן עכטע וויסנשאַפֿטלעכע אַנטדעקונג.
מע ווייסט, אַז אויף רײַסיש האָט מען געשריבן מיט דרײַ פֿאַרשיידענע אַלפֿאַבעטן: די קירילישע, לאַטײַנישע און אויך די אַראַבישע, וואָס איז געווען פֿאַרשפּרייט בײַ די ווײַסרוסיש־רעדנדיקע טאָטערן. אַחוץ ריין מוסולמענישע טעקסטן, טרעפֿן זיך בײַ זיי אַ סך מיסטישע סגולות, וווּ פּסוקים פֿונעם קאָראַן ווערן צונויפֿגעוועבט מיט סלאַווישע שפּרוכן.
קיינער האָט אָבער ביז הײַנט נישט געוווּסט, אַז בײַ ייִדן איז פֿאַראַן אַן ענלעכע אַלטע און צעצווײַגטע טראַדיציע צו שרײַבן רײַסישע סגולות מיט ייִדישע אותיות. שוין 16 אַזעלכע כּתבֿ־ידן פֿונעם 18טן און 19טן יאָרהונדערט האָב איך אָנגעזאַמלט און איך בין זיכער, אַז דאָס איז בלויז דער אָנהייב פֿון אַ נײַ געביט אין דער ייִדישער און סלאַווישער לינגוויסטיק, פֿאָלקלאָריסטיק און געשיכטע. אין איין פֿאַל קלינגט די שפּראַך ווי אוקראַיִניש און נאָר טיילווײַז ווי רײַסיש; אָנגעשריבן האָט מען יענעם כּתבֿ־יד אין בריסק, ווײַסרוסלאַנד; עס קאָן זײַן אַן איבערגאַנג־דיאַלעקט.
אין 1921 האָט דער ייִדישער און ווײַסרוסישער שרײַבער און היסטאָריקער זמיטראָק ביאַדוליאַ (אמתער נאָמען – שמואל פּלאַווניק) אָנגעשריבן אַ קורצן אַרטיקל וועגן אַ ריזיקן כּתבֿ־יד, וווּ צווישן סגולות אויף לשון־קודש און ייִדיש טרעפֿט זיך אויך רײַסיש. צום באַדויערן, איז יענער מאַנוסקריפּט פֿאַרלוירן געוואָרן, און די פֿאָרשער האָבן במשך פֿון איבער 100 יאָר געמיינט, אַז דאָס איז, אפֿשר, געווען בלויז אַן איינציקער אויסנאַם־מוסטער פֿון ייִדיש־רײַסיש.
לאָמיר אַרײַנקוקן אין צוויי כּתבֿ־ידן, וועלכע זענען מיר אויסגעפֿאַלן צו טרעפֿן צו ערשט. איינער איז נומער EE.011.037 פֿון וויליאַם גראָסעס קאָלעקציע. פֿון אַ ריזיקן מאַנוסקריפּט זענען פֿאַרבליבן בלויז 14 זײַטלעך; 5 זענען אויף רײַסיש.
איין סגולה איז ממש אַ וווּנדער. ס׳איז אַ שפּרוך קעגן אַ ביס פֿון אַ גיפֿטיקער שלאַנג – „עקרבֿ‟, אַן עקדיש, וואָס אינעם ווײַסרוסישן פֿאָלקלאָר מיינט אַ שלאַנג; קיין עקדישן זענען אין ווײַסרוסלאַנד נישטאָ. עס שטייט אַזוי: צופֿרי, אַנטקעגן דעם קאַיאָר, דאַרף מען זיך נײַן מאָל בוקן אויף די קני און זאָגן „אויטשע נאַש‟ („אונדזער פֿאָטער‟, Lord’s Prayer אויף רײַסיש), ווײַל „דאָס איז זייער תּפֿילה‟ („כּי היא תּפֿילתם‟)! דערנאָך גייט מען אַרום דעם געביסענעם מיט אַ מעסער און שפּרעכט אָפּ די שלאַנגען. כ׳זעץ איבער אויף ייִדיש: „איינער איז אַ גאָלדענער, דער אַנדערער אַ זילבערנער, און דער דריטער – מיט הונדערט ציינער. ס׳צי זיי אַוועק‟.
ווי באַלד דער אומבאַקאַנטער סגולות־זאַמלער פֿונעם 19טן יאָרהונדערט איז געווען אַ ליטוואַק, שרײַבט ער אי אויף ייִדיש, אי אויף סלאַוויש, מיט אַ געדיכטן ליטווישן אַקצענט, אויסמישנדיק „ס‟ מיט „ש‟, „צ‟ מיט „טש‟ און „אוי‟ מיט „איי‟. די באַקאַנטע קריסטלעכע תּפֿילה איז בײַ אים אויסגעלייגט „אייצא נאַס”. די אַנדערע אַנטדעקטע כּתבֿ־ידן האָבן דעם זעלבן ליטוואַקישן אויסלייג.
אינעם באַקאַנטן מדרש „פּרק שירה‟ ווערט דערציילט, ווי אַזוי אַלע באַשעפֿענישן דאַוונען צום אייבערשטן מיט פֿאַרשיידענע תּנ״כישע פּסוקים. בפֿרט פּאָפּולער איז דער דאָזיקער מדרש בײַ פֿרויען; מיט אים הייבט זיך אָן שחרית אינעם באַקאַנטן ווילנער סידור „קרבן מנחה‟ מיט עבֿרי־טײַטש. ווען מע בלעטערט די אַלטע רײַסיש־ייִדישע סגולה־ספֿרים, ווערט אָבער קלאָר, אַז לויט דער פֿאָלק־טראַדיציע איז די נאַטירלעכע שפּראַך פֿון וועלדער און ווילדער נאַטור דווקא רײַסיש. אויב אַזוי, ווענדט מען זיך צו די שלאַנגען דווקא מיט אַ באַוווּסט ניט־ייִדיש געבעט!
ווײַטער, אין אַן אַנדער שפּרוך, ווערט דערקלערט, וווּ עס וווינט די שלאַנגען־מלכּה, „זמיייִצאַ־צאַריצאַ‟: „אין אַ וויסט פֿעלד שטייט אַ גאָלדענער באַרנבוים, אויף יענעם באַרנבוים איז אַ גאָלדן נעסטעלע, און אין יענעם נעסטעלע איז די שלענגעלע־מלכּהלה‟.
די שלאַנגישע מלכּות צי בת־מלכּות הייסן אין די אַנטדעקטע כּתבֿ־ידן קאַראַפּעיאַ, סאַכאַוועיאַ, מאַרינאַ, קאַטערינאַ און אַרינאַ. אָפֿט באַווײַזן זיי זיך ווי קאַסאָקע (קרום־אויגיקע) מיידלעך, וואָס זיצן אין עפּעס אַ פֿאַרוואָרפֿן אָרט. אינעם סלאַווישן פֿאָלקלאָר (און נישט נאָר סלאַווישן) רופֿן קאַסאָקע מיידלעך אַרויס אַסאָציאַציעס מיט שלאַנגען, עין־הרע, וכּדומה.
נאָך איין וווּנדערלעכער אוצר איז דער כּתבֿ־יד נומער 1226 פֿונעם בר־אילן־אוניווערסיטעט. דאָרט פֿאַרנעמט רײַסיש כּמעט אַ טוץ זײַטלעך. צו געפֿינען אַ פֿאַרבלאָנדזשעטן מענטש, שטייט דאָרט געשריבן, דאַרף מען אויסבאַקן נײַן בולקעס, גיין שטילערהייט צו אַן אויסגעוואָרצלטן בוים, בוקן זיך 27 מאָל, אָפּגעבן די בולקעס דעם וואַלד־רוח און בעטן אים אומצוקערן דעם פֿאַרלאָזטן. אײַ, קלינגט עס דאָך ווי אַן עבֿודה־זרה? ווײַזט אויס, האָבן ייִדן געמיינט, אַז ווי באַלד דער גײַסט איז בלויז דער בעל־הבית איבערן וואַלד, נישט קיין עכטער אָפּגאָט, איז אַזאַ ריטואַל סתּם דרך־ארץ פֿאַר אים.
אַ סך אַנדערע רײַסיש־ייִדישע סגולות האָבן צו טאָן מיט מכשפֿות, וועלף און בערן, פֿערד און בהמות, עין־הרעס, קינדער־קראַנקייטן, וכּדומה – בקיצור, מיט טיפּישע פּויערישע און דאָרפֿישע ענינים. גאָר וויכטיק איז צו באַמערקן, אַז אַ סך נוסחאָות חזרן זיך איבער במשך פֿון דורות אין עטלעכע זאַמלונגען, הגם זייער גראַמאַטיק איז צומאָל גרײַזיק, בפֿרט וואָס שייך די קאָמפּליצירטע סלאַווישע בייגפֿאַלן. דאָס ווײַזט קלאָר, אַז זיי שפּיגלען אָפּ אַ רײַכע אינערלעכע ייִדישע טראַדיציע, נישט סתּם איבערגעשריבן וואָרט נאָך וואָרט בײַ די קריסטלעכע שכנים.
איבעריק צו זאָגן, אַז ס׳רובֿ קמיעות און סגולות אין אַזעלכע זאַמלונגען זענען פֿאַרשריבן אויף לשון־קודש און אַראַמיש. נישט זעלטן זענען זיי אָבער אויך פֿאַרבונדן מיט דער סלאַווישער פֿאָלק־מאַגיע. די גאָר רײַכע טראַדיציע פֿון ייִדיש־שפּראַכיקע סגולות איז אויך ווייניק באַקאַנט און פֿאָדערט אַ סך ווײַטערדיקע פֿאָרשונגען.
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Anti-Israel Republican Thomas Massie ousted from Congress as Trump endorsee wins primary
(JTA) — The only Republican to refrain from supporting Israel in the immediate aftermath of Hamas’ Oct. 7, 2023, attack will exit Congress following a decisive primary loss on Tuesday.
Rep. Thomas Massie, who has represented Kentucky’s 4th Congressional District since 2013, lost to Ed Gallrein, an endorsee of President Donald Trump who drew support from pro-Israel PACs.
Massie conceded the election on Tuesday night — but not without a dig at Gallrein’s purported relationship to Israel.
“I would’ve come out sooner, but I had to call my opponent and concede. And it took a while to find Ed Gallrein in Tel Aviv,” he said in his concession speech.
With almost all ballots counted on Tuesday night, Gallrein had drawn 55% of the votes.
The result means that Massie, the most anti-Israel Republican in Congress and the only Republican to vote at times with far-left Democrats on measures opposing Israel, will leave Congress at the end of the year.
The Republican Jewish Coalition, which long opposed Massie, congratulated Gallrein in an extensive statement that cast the primary as a referendum on the Republican Party’s recent divide over Israel. The party is increasingly split between acolytes of Trump and those who believe Trump has been too accommodating to Israel.
“Kentucky Republicans sent an unmistakable message: there is no place in the Republican Party for those who turn their back on the MAGA agenda,” said CEO Matt Brooks.
He added, “We know that Ed Gallrein, a 5th-generation Kentucky farmer, decorated Navy SEAL, and true MAGA patriot, will serve with honor and distinction, as he has his entire career.”
Brooks criticized both Massie’s record in Congress and his behavior as a candidate, saying, “Notably, Massie’s conduct throughout this campaign — trafficking in antisemitism and bottom-of-the-barrel nativism at a time when Jew-hatred is on the rise — was wildly unacceptable and outrageous from an elected member of Congress.”
A widely condemned pro-Massie campaign ad last week claimed that a Gallrein win would bring “trans woke madness” to Kentucky at the behest of billionaire Jewish Republican donor Paul Singer. The ad placed a rainbow Star of David next to a photo of Singer’s head.
The ad came amid a blitz that watchdogs say made the race the most expensive congressional contest in U.S. history, with an estimated $32.6 million spent according to the advertising tracking firm AdImpact. That includes $5 million from a PAC affiliated with the Republican Jewish Coalition and a reported $2.6 million from PACs affiliated with the American Israel Public Affairs Committee, the pro-Israel lobby.
Massie’s record in Congress has placed him far outside the Republican mainstream. In October 2023, he voted with the progressive “Squad” against a resolution expressing support for Israel in the wake of the Oct. 7 attack. The next month, he was the only member of Congress from either party to vote “no” on a resolution affirming Israel’s right to exist. Last year, Massie called for ending all U.S. military aid to Israel.
This article originally appeared on JTA.org.
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Jewish groups rally behind bipartisan Senate antisemitism bill with $1B security allocation
(JTA) — Major U.S. Jewish organizations are calling for the quick passage of new bipartisan Senate legislation aimed at protecting Jews and Jewish institutions from antisemitism.
The Jewish American Security Act is sponsored by James Lankford, a Republican from Oregon, and Jacky Rosen, a Jewish Democrat from Nevada. It would require the federal education department to adopt a civil rights strategy to fight antisemitism and would force social media platforms to share more details about how they handle antisemitism online.
The legislation also proposes $1 billion in security funding for houses of worship and other at-risk nonprofits, a key demand in a six-point security proposal that Jewish Federations of North America has been promoting on Capitol Hill.
The legislation was announced Tuesday as hundreds of Jewish advocates traveled to Washington, D.C., on Tuesday to promote the call for the $1 billion allocation, which would triple the amount appropriated by Congress this year for security at houses of worship.
“Jewish Americans are being targeted, attacked, and killed simply because of who they are. This alarming trend demands a comprehensive, bipartisan approach that addresses both the seeds and the impacts of this vile hatred,” Rosen, who is famously a former synagogue president, said in a statement.
The bill follows several other recent attempts to advance antisemitism legislation in Congress.
In December, four progressives in the House of Representatives introduced the Antisemitism Response and Prevention Act, which calls for fully funding the federal Office of Civil Rights while also repudiating the Trump administration’s tactics around antisemitism that progressives say “weaponize” antisemitism in support of a repressive agenda. It has not advanced in the Republican-led House.
A Senate bill sponsored by Chuck Schumer, the Antisemitism Awareness Act, meanwhile, failed to advance despite intense advocacy by Jewish groups. It would have enshrined the International Holocaust Remembrance Alliance’s definition of antisemitism, which is contested on both the left and the right for its citation of some forms of Israel criticism as antisemitic and examples that some conservative Christians say would constrain their religious expression.
A wide swath of Jewish groups are endorsing the Jewish American Security Act, including JFNA, the Anti-Defamation League and the Jewish Council for Public Affairs. Organizations affiliated with the Reform, Conservative and Orthodox movements of Judaism — which are often split politically — also signed on.
“At this perilous moment of violent antisemitism experienced by congregants, clergy, and congregations in our own Reform Jewish community and beyond, the need for meaningful steps to bolster security and the fight against hate is vital,” Rabbi Jonah Pesner, director of the Religious Action Center of Reform Judaism, said in a statement. “The Jewish American Security Act strengthens the government tools and funding that will be available to help us meet this moment and uphold the American commitment to religious freedom.”
One group that opposed the Antisemitism Awareness Act is listed among supporters of the new legislation: the Nexus Project, which launched to fight antisemitism and simultaneously “speak out when fears of antisemitism are cynically exploited to stifle legitimate criticism of Israel or US policy.” It is a critic of the IHRA definition of antisemitism.
The Nexus Project did not respond to a request for comment on Tuesday.
Unlike the Antisemitism Awareness Act, the new legislation does not seek to enshrine IHRA into law. While the legislation’s prognosis is not clear, the omission could prove to be one less hurdle in a Congress where appearing to support Israel is increasingly a third rail.
Lankford said in a statement that Jewish Americans are facing “an unprecedented surge in antisemitism” and that action was needed.
“These are not just numbers, these are real stories impacting real people,” he said.
This article originally appeared on JTA.org.
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