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Jewish immigrants and their children are divided by a common religion
This article was produced as part of JTA’s Teen Journalism Fellowship, a program that works with teens across the world to report on issues that impact their lives.
MIAMI (JTA) — When Ricardo Tanur arrived in Miami in the 1990s he had a hard time finding a religious school for his children and finding a synagogue where he felt comfortable. The biggest challenge, however, was leaving his Orthodox community in Mexico and raising his six children in an unfamiliar Jewish community whose religious values often did not align with his own.
“When I first arrived in Miami, I felt that I was leaving a part of me in Mexico, and did not feel that I truly belonged to the Jewish-American communities,” said Tanur. “I was unsure how I would raise my children in the faith when I didn’t have a temple or community which I felt a part of.”
Eventually Tanur joined the Bal Harbor Shul and the Skylake Synagogue in Miami Beach because he felt that community could make “a positive impact on his children’s personal and religious values.” This was important to him when raising children in an area whose approach to tradition was more “modern” than what he was used to in Mexico City.
The challenge of raising children in an unknown Jewish community is common for immigrants, especially for those in Miami. More than a third of the Jewish population in Miami are foreign-born adults, higher than in any other American Jewish community. With the continued population growth of foreign-born adults, the immigrant experience affects how young people approach religion by combining traditional and modern practices.
“My approach to religion differs from that of my parents mainly in the external aspect,” said Deborah Tanur, Ricardo’s eldest daughter. The 20-year-old, raised in Miami, said her father expected his daughters to wear the modest clothing typical of his Orthodox community back in Mexico. And yet her peers weren’t wearing skirts that fall below the knee, high-cut necklines or long sleeves.
Her 18-year-old sister, Raquel, recognizes the strain caused by these different ways of thinking. “The Mexican community is more closed-off and small, whereas in Miami the community is very modern and open,” she said. “This was not always easy for my mother and father to understand, as traditional appearance and practices were something which they believed to be a large part of conserving our faith.”
When Deborah was younger she was drawn to her Jewish friends’ liberal, Ashkenazi services, which were different from those in her parent’s Ashkenazi, Orthodox synagogue. “When I was little, I would sometimes ask to attend a Reform service with my friends’ families,” she said. “My parents did not allow me to do so at first, but eventually my parents and I navigated through our different perspectives in order to find common ground.”
Differences between children and immigrant parents’ are not only restricted to the level of observance, but also to their approaches to traditions and prayer. This is true for Luiz Gandleman — the son of two immigrants from Brazil and the president of the Jewish Student Union at Gulliver Preparatory in Coral Gables.
“My parents grew up in a very strict Ashkenazi community, so a lot of the prayers and service is heavily Ashkenazi which isn’t necessarily the case with me,” Gandelman said. “There are Jews from all over here [in Miami], so I observe a lot more broadly. I have attended both Ashkenazi services as well as Sephardic services, so I have adapted aspects from both.” Gandelman added that some holidays are observed differently in America than they are in Brazil.
“Hanukkah is observed on a smaller scale in Brazil, at least in my community. My parents didn’t really do anything for Hanukkah besides the traditional practices” of candle-lighting and a few special prayers, he said. “I convinced them to start celebrating on a greater scale with Hanukkah dinners and gift giving. My parents thought it to be an American thing at first, but after much convincing we were able to take the best of both worlds and mix our two beliefs.”
This different approach to faith is common for many children of immigrant parents, which Senior Rabbi Jeremy Barras of Temple Beth Am, a Reform synagogue in Pinecrest, recognizes in his congregation.
“More so in Miami Beach and Aventura, than Coral Gables and Pinecrest, the parents tend to be more traditional and the kids less so,” Barras said, referring to Miami-area suburbs. “The older generations are more interested in customs and rituals. The younger generations are more interested in culture and spirituality. It means that more creative means are required to engage younger families and the next generation. No longer can we rely on traditional models of observance to drive participation.”
The distinct way of thinking between immigrant parents and their children is not limited to their approaches to religion, but also to their feelings of belonging.
“Most of the people that are here [in Miami] came from Latin America which wasn’t always as safe and as great of a situation for Jews. In any minute if things got bad you would want to move. because of fear of anti-semitism. Americans don’t really worry about that, Americans never think that they are going to have to leave,” Barras said.
This lack of belonging also affects identity. Such is true for the Guimaraes family, Reform Jews who immigrated from Brazil.
“I would define myself first as Brazilian, and then as Jewish. Personally, I see myself as being merely a Brazilian Jew on American soil,” said Cassio Guimaraes.
Her youngest child, Ana Catherine, has the opposite view. “My identity is best described as an American Jew,” the 16-year-old said. “I always felt that I had a place here despite my Latina makeup. My traditions and values are well rooted in the community within Miami.
Despite differences between immigrant parents’ and their children, their religion provides common ground.
“Although me and my parents pray differently, it widens perspective. For example, I pray using a wider range of prayers than do my parents. For example, I recite the amidah while my parents do not. Nevertheless, I love learning how my mom was raised praying and how my dad learned to pray, and they love learning what I know,” Gandelman said. “We end up teaching each other. It is a nice way for us to connect and build on each other’s religious beliefs together.”
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The post Jewish immigrants and their children are divided by a common religion appeared first on Jewish Telegraphic Agency.
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What does Mamdani’s response to synagogue protests mean for Jews? No one will like the answer.
New York City Mayor-elect Zohran Mamdani’s ambivalent response to last week’s protests against an Israeli immigration event at an Upper East Side synagogue pleased no one. But his words were meaningful precisely because they were so frustrating. They revealed something essential about not just Mamdani’s politics, but about the fabric of New York Jewish life today.
When Park East Synagogue hosted an event with Nefesh B’Nefesh, a nonprofit that facilitates immigration to Israel, last Wednesday, protesters outside chanted slogans like “death to the IDF” and “globalize the intifada.” The event’s attendees said the protest made them feel unsafe. But Mamdani did not respond with either full-throated endorsement or condemnation, as many on both sides of the issue wanted him to. Instead, his spokesperson issued a statement condemning “the language used at last night’s protest,”” and specifically reiterating his belief that “every New Yorker should be free to enter a house of worship without intimidation.”
Yet in the same statement, Mamdani also argued that “sacred spaces should not be used to promote activities in violation of international law.” Specifically, his team said he was referring to the fact that Nefesh B’Nefesh has ties to Israel settlement activity in the West Bank.
Mamdani’s ambivalent response to the protests represent an attempt to knit together two competing imperatives, which are not easily reconciled.
As the mayor of a city with political activists on multiple sides of contentious issues, he wants to protect the right to protest. And he surely shares some of the protesters’ criticisms of Israeli settlement activity. American immigrants to Israel are more likely than other Jewish immigrants to move to West Bank settlements; Mamdani is making the point, in this context, that an event like the one at Park East can carry clear geopolitical implications.
Yet at the same time, Mamdani, who has committed to increasing funding for hate crime prevention by 800% and pledged “to root the scourge of antisemitism out of our city,” knows how problematic it is that protesters used threatening language in front of a house of worship. (On Friday, Mamdani told Rabbi Marc Schneier, son of Park East’s rabbi and a vocal critic of Mamdani’s, that he’d consider a pitch for legislation prohibiting protests outside houses of worship.) His insistence that no one should feel intimidated entering a synagogue is not merely rhetorical, but represents a genuine commitment to religious freedom, to public safety, and to basic respect.
These two impulses — protecting the right to protest, and safeguarding houses of worship — pull in different directions. They do not lend themselves to a tidy, one-line slogan. Yet Mamdani’s ambivalence is not just a political calculation; it is an expression of something deeply Jewish about New York City.
The city’s Jewish community — the largest of any city on earth — is not monolithic. Some New York Jews view Zionism as foundational to their identities, as a spiritual and cultural demand that goes beyond mere politics. Others see Zionism as a fundamentally political ideology, one to be critiqued or resisted, especially when tied to the realities of the occupation of the West Bank.
These are not just academic debates. They mark how Jewish people across the city — and the country — build meaning, pray, mourn and hope.
New York City embodies Jewish pluralism. It is where so many different strains of Jewish identity cross paths: Orthodox, Reform, secular; Zionist and anti-Zionist; immigrant Jews, native-born Jews. And it is also a city where immigrants from all around the world live together in relative peace, where countless religions worship together, where just about any kind of food on earth can be sampled.
With his nuanced response, Mamdani is showing that he is trying to represent that city. He is not offering reassurance to one side by abandoning the other; instead, he is straining to hold multiple truths at once.
Navigating a city of such profound pluralism is necessarily messy. And for many people, that very messiness will be unsatisfying. To critics, Mamdani’s statements may feel evasive, insufficient or morally suspect. Some argue he should never have questioned the legitimacy of a Jewish gathering about making aliyah. Others contend he should never have condemned the slogan “globalize the intifada” in the first place.
But sometimes, leadership over this diverse metropolis means recognizing that people will feel uncomforable, and still forging a space where dissent and belonging have to coexist, even if uneasily.
Mamdani must be pressed to clarify what concrete steps he will take to ensure that places of worship are protected from intimidation. His words to Schneier, and the apology that police commissioner Jessica Tisch — who will retain her role under Mamdani — offered to the synagogue are steps in the right direction.
And Mamdani must engage more deeply with Jewish communities who feel their identity and safety were undermined by this incident. Theirs are legitimate and necessary demands.
But if we reduce this episode to a clear binary, in which Mamdani is seen as either supporting the protesters or the Jewish community , we erase a crucial reality. Part of what makes political life in New York City, and Jewish life in New York City, so vibrant is that both are too complex to allow for neat explanations.
And at a time when the reigning political culture wants to force people into simple black-and-white boxes, we need to make more space for that ambivalence.
Because in the end, Mamdani’s response is not a statement of political convenience. It is a mirror of the divisions and tensions that exist within ourselves and our communities. It reflects back to us a city where protest and prayer, dissent and belonging, identity and ideology coexist.
That tension may be painful. But while the struggle to speak honestly across differences may be messy, it is also indispensable.
If we want leaders who represent all of us, we might have to live with their ambivalence, and, in so doing, accept that our community is stronger when its contradictions are acknowledged and not erased.
The post What does Mamdani’s response to synagogue protests mean for Jews? No one will like the answer. appeared first on The Forward.
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US House Committee Announces K-12 Antisemitism Investigations in Democrat Strongholds
People take part in anti-Israel protest in Fairfax County, Virginia, US, Nov. 24, 2023. Photo: Leah Millis via Reuters Connect
The US House Committee on Education and the Workforce on Monday disclosed a triad of K-12 antisemitism investigations at school districts in California, Pennsylvania, and Virginia.
Among the cases, Virginia’s stands out for being based in the heavily progressive stronghold of Fairfax County, which former US Vice President Kamala Harris (D) carried by 35 points in 2024 and Abigail Spanberger, the Commonwealth’s new Democratic governor-elect, won by a similar margin in this year’s gubernatorial race. According to the House committee’s chairman, the Fairfax County Public Schools (FCPS) district spills over with antisemitic incidents.
“FCPS experienced significant antisemitic incidents even prior to the Oct. 7, 2023, terrorist attacks against Israel. Jewish students allegedly faced repeated antisemitic bullying, including other students making the ‘Heil Hitler’ salute and throwing coins at them,” US Rep. Tim Walberg (R-MI) said in a letter to the district. “Another school for years allegedly refused to remove a hallway display that included painted tiles, 40 percent of which featured swastikas and Nazi flags.”
He added, “Just prior to the Oct. 7 attacks, one high school’s Muslim Students’ Association (MSA) hosted a speaker who had made grotesque antisemitic statements. For example, he had tweeted, ‘I’m not racist I love everyone. Except the yahood [Jews],’ and ‘Never met a Jew who didn’t have a huge nose.’”
Across the country, in California, which has not allotted its electoral votes to a Republican presidential candidate since 1988, the Berkeley Unified School District, an array of alleged antisemitic incidents included students chanting “Kill the Jews” to protest Israel and a teacher displaying an image of the Star of David being pummeled by a fist in the classroom.
“In another concerning incident, at Malcolm X Elementary School, a second-grade teacher told her students to write ‘messages of anti-hate’ for display,” Walberg continued in another missive to BUSD’s superintendent. “Several students followed the teacher’s lead and wrote ‘stop bombing babies.’ However, rather than displaying the message in the hall outside of her classroom, the teacher allegedly placed them outside of the classroom of the school’s sole Jewish teacher.”
The School District of Philadelphia (SDP), based in a city which has awarded the Democratic Party no less than 77 percent of its voters in presidential contests since 1996, is also seeing troubling trends, according to Walberg, a Republican.
“Today, SDP employs numerous educators who allegedly promote antisemitic content in their classrooms,” the chairman explained in his letter to the district. “One such teacher has allegedly threatened Jewish parents and students alone. She and other Philadelphia educators also allegedly use lessons from an effort called Teaching Palestine, whose class materials rationalize terrorist violence and advocate for the destruction of Israel.”
Antisemitism in K-12 schools has increased every year of this decade, according to data compiled by the Anti-Defamation League (ADL). In 2023, antisemitic incidents in US public schools increased 135 percent, a figure which included a rise in vandalism and assault.
The problem has led to civil rights complaints and lawsuits.
In September 2023, for example, some of America’s most prominent Jewish and civil rights groups sued the Santa Clara Unified School District (SCUSD) in California for concealing from the public its adoption of ethnic studies curricula containing antisemitic and anti-Zionist themes. Then in February, the school district paused implementation of the program to settle the lawsuit.
One month later, the Louis D. Brandeis Center for Human Rights Under Law, StandWithUs, and the ADL filed a civil rights complaint accusing the Etiwanda School District in San Bernardino County, California, of doing nothing after a 12-year-old Jewish girl was assaulted, having been beaten with stick, on school grounds and teased with jokes about Nazi leader Adolf Hitler.
As The Algemeiner has reported previously, the North American Values Institute (NAVI) also raised alarms about rising antisemitism when the Wissahickon School District (WSD) in Ambler, Pennsylvania presented as fact an anti-Zionist account of the Israeli-Palestinian conflict to its K-12 students by using it as the basis for courses taken by honors students.
The material, provided by virtual learning platform Edgenuity, implied that Israel is a settler-colonial state — a false assertion promoted by neo-Nazis and jihadist terror groups — while referring to the founding of Israel as the “nakba,” the Arabic term for “catastrophe” used by Palestinians and anti-Israel activists. Based on documents shared with The Algemeiner, the material does not seemingly detail the varied reasons for Palestinian Arabs leaving the nascent State of Israel at the time, including that they were encouraged by Arab leaders to flee their homes to make way for the invading Arab armies. Nor does it appear to explain that some 850,000 Jews were forced to flee or expelled from Middle Eastern and North African countries in the 20th century, especially in the aftermath of Israel’s declaring independence.
“College campus antisemitism has gotten a lot of attention because we see the effects, the protests, the barricades, and encampments,” Gerard Filitti, senior counsel of End Jew Hatred and The Lawfare Project, told The Algemeiner in September during an interview. “In K-12, it’s not as flagrant. It’s educational material that’s talked about in the classroom and which parents may not be aware of unless they talk with their children about what’s happening in school. So, this has essentially been a secret issue because the American people are not aware of what children are learning in schools or how schools have been handling antisemitism in school.”
Follow Dion J. Pierre @DionJPierre.
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Miss Universe Israel’s Team Reveals National Costume Was Stolen Before Debut at 2025 Pageant in Bangkok
Melanie Shiraz of Israel takes part in the National Costume show during the 74th Miss Universe pageant in Bangkok, Thailand, Nov. 19, 2025. Photo: REUTERS/Athit Perawongmetha
Miss Israel Melanie Shiraz had her national costume stolen shortly before she was set to debut the look in the Miss Universe 2025 pageant, her team revealed on Tuesday.
The Miss Universe competition concluded in Bangkok, Thailand, on Nov. 21 with Fátima Bosch from Mexico being crowned Miss Universe from a group of contestants representing more than 130 nations around the world. The first runner-up was Thailand’s Praveenar Singh followed by Venezuela’s Stephany Abasali as second runner-up.
Shiraz, 27, had designed the outfit she was set to wear for the national costume segment of the Miss Universe competition. Edgar Saakyan, national director of Miss Universe Israel, said in a released statement on Tuesday that a day and a half before Shiraz was set to take the stage in the national costume portion of the competition, the Miss Israel team was “misled by the costume constructor’s team, and the national costume was stolen.”
“A representative of the costume constructor arrived at the Bangkok airport under the pretext of ‘clarifying details,’ approached a member of our team, took the costume, and then stopped all communication – effectively stealing it and placing us in an extremely difficult position,” Saakyan explained. “We regard this as a deliberate act of harm, including damage to our intellectual property and reputation … This matter has been transferred to our legal team.”
Saakyan added that ultimately, a team of Thai costume makers made Shiraz a new look, based on her original concept, with only 10 hours left before the national costume segment of the Miss Universe contest. The costume was completed with “incredible support” from the Miss Universe and Miss Grand International teams, he said.
“This display of professionalism, grace under pressure, and human solidarity allowed us not only to take the stage – but to do so with honor, pride, and respect for the flag,” Saakyan noted. “We are grateful beyond words.”
Shiraz ended up wearing in the national costume segment a yellow floor length gown that also featured a yellow ribbon in honor of the murdered hostages still held in captivity and the former hostages who have returned home after being abducted by Hamas-led terrorists during their deadly rampage across southern Israel on Oct. 7, 2023. A crystal Star of David was displayed on her dress, and its train was adorned with red anemones, which is Israel’s national flower and also commonly found in southern Israel where the Oct. 7 attack took place. Shiraz paired the dress with a shawl and head covering. The costume was titled “The Light of Hope.”
“While many national costumes are joyful and celebratory, this year’s theme of peace, combined with all that our people have endured over the past two years, called for a more somber presence on stage,” Shiraz said in an Instagram post. “One that carries both remembrance and the hope for a more peaceful future. I designed this piece to honor our story, our grief, and the light we continue to hold onto. I couldn’t be more proud [sic] to wear it.”
Saakyan announced in his statement on Tuesday that next year, Shiraz will be the official national costume designer for Miss Israel. “We are confined this partnership will deliver not just visual beauty, but a meaningful cultural message to the world,” he said.
Miss Palestine Nadine Ayoub sparked controversy when she took the stage during the national costume segment of the Miss Universe competition wearing a robe that depicted the Dome of the Rock and the Church of the Holy Sepulchre in Jerusalem, alongside olive branches. Earlier in the competition, Ayoub uploaded a series of posts on social media that included lies about the Israel-Hamas war, such as one that inflated the number of Palestinian casualties and another that described Kfir and Ariel Bibas, the Israeli children murdered in Hamas captivity, as Palestinian victims of the war instead of victims of Hamas terrorism. Ayoub was the first-ever “Miss Palestine” contestant in the Miss Universe pageant.
After the New York Post revealed that Ayoub was married to the son of notorious Fatah terrorist Marwan Barghouti and even named a child after him, Shiraz called on Miss Universe organizers to strip Miss Palestine of her place in the top 30. “Miss Universe should not condone fraud, violations of its code of conduct and especially terror. I expect them to take corrective action,” Shiraz told the Post on Saturday. “I don’t need to act as the moral CEO of Miss Universe – they should be able to do that themselves.”
“It makes my skin crawl thinking we were in the same room so many times,” added Shiraz. “It’s shocking that we all shared a stage with someone with serious terror ties.”
Following the Miss Universe 2025 competition, Brigitta Schaback renounced her title of Miss Universe Estonia and Olivia Yacé, the pageant’s fourth runner-up, renounced her title as Miss Universe Africa and Oceania.