The findings will be formally presented at the Senate in Palazzo Giustiniani on March 3.
According to the CDEC, anti-Israel animus was a key ideological driver of the surge in antisemitism.
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Jewish marriage rites are robust. Now a rabbi is innovating rituals for Jews who divorce.
(J. The Jewish News of Northern California via JTA) — For Lyssa Jaye, throwing the wood chips into the Tuolumne River felt in many ways familiar to the tashlich ritual performed on Rosh Hashanah. But rather than casting off her sins, she was tossing away feelings: shame, resentment, anger.
They were the emotions that had taken residence inside Jaye since her divorce eight years ago, along with a sense of failure. And she had come to a Jewish retreat to rid herself of them.
“I’ve been carrying around these feelings for years now,” Jaye said. “I have a completely different life now, and I needed to let them go.”
Jaye was taking part in Divorce & Discovery: A Jewish Healing Retreat, the first-ever gathering in a series conceived by Rabbi Deborah Newbrun as part of her training, held this month at Camp Tawonga in the Bay Area.
One of the requirements at the Pluralistic Rabbinical Seminary, where Newbrun was ordained last year in the first graduating class, “was that each of us had to do an innovation, or something that didn’t exist before,” she said.
Newbrun, who directed Camp Tawonga for more than two decades, has been recognized for innovative programming for such achievements as initiating Tawonga’s LGBT family camp and founding its wilderness department. She even won a prestigious 2018 Covenant Award for Jewish educators. But as she started thinking about how to fulfill the seminary requirement, her first thought was, “I don’t have any ideas left in me.”
Then she began reflecting back on her divorce years earlier. She remembered how she had approached numerous rabbis and colleagues in search of Jewish support around the grief she felt. And how they all came up empty-handed.
That’s when she realized: “I can put together something meaningful and helpful for people going through divorce.”
From the moment participants arrived at Camp Tawonga near Yosemite, they knew this would be no ordinary Jewish retreat. At the opening event, all of the facilitators, several clergy members and a therapist shared their own divorce stories, “to set the standard and normalize vulnerability, transparent sharing and establish that we all know what it’s like to have a marriage end,” Newbrun said.
Most participants were from the Bay Area, with a handful from farther afield. They were in different life stages, from those in their 30s dealing with custody battles over young children, to empty nesters in their 60s. Some had separated from their partners years ago, while others had gone their separate ways more recently. Some split amicably; a good many did not. But all had come up against a lack of Jewish resources or support when navigating this major life passage.
Rabbi Deborah Newbrun, the founder of Divorce and Discovery at the recent weekend. (Photo/Margot Yecies)
Jaye said she left no stone unturned in seeking out support, an experience Newbrun said she heard echoed by many participants. Jaye attended a retreat at a local meditation center. She read self-help books. She joined a support group for divorcees. She went to therapy.
And while they all helped in different ways, none was specifically Jewish.
“I knew I needed some kind of spiritual way forward,” she said. “I needed to do this in my own language, with my own people.”
Even though the retreat came nearly a decade years after Jaye’s divorce, “it was profound. It felt like coming home, and that this is what I needed all along. This model could be extremely powerful. The rituals we did could be taught in rabbinical schools or to Jewish educators so it’s not just ‘sign this get and goodbye,’” she said, referring to the Jewish divorce document.
Rather than create new rituals, Newbrun and her facilitators took familiar Jewish rituals and retooled them.
The tashlich ritual, led by Newbrun and Maggid Jhos Singer, had a call-and-response portion, and participants also could call out what they personally wanted to cast off. “One person ‘tashliched’ their wedding ring into the river and felt it was such a perfect place to let it go!” said Newbrun.
An optional immersion in the Tuolumne River followed. Jaye, who years ago went to the mikvah alone, with only the attendant there for support, said there was no comparison with how much more healing it felt performing the ritual in community.
A session on sitting shiva for one’s marriage, led by Rabbi Sue Reinhold, allowed participants to share and mourn the loss of what they missed most about being married. That resonated for Robyn Lieberman, who does not attend synagogue services but went to every session at the retreat on innovating Jewish rituals.
“I did need to mourn what I’m losing,” said Lieberman, who had been married to an Israeli. “We had a very public, open house around Jewish religion, and a constant Israeli identity, which fulfilled my Jewish needs.”
Rabbi Jennie Chabon of Congregation B’nai Tikvah in Walnut Creek reflected on how much time she has spent with couples preparing for their wedding day, both in premarital counseling and in planning the event, and on how many marriage-related topics are covered in rabbinical school.
“And when it comes to divorce? Nothing,” Chabon said. “We’re all out here on our own trying to figure out how to wander through it.”
She was tasked with creating a havdalah ceremony with a divorce theme, in which she reimagined the wine, spices and flame typically used to mark a division between Shabbat and the rest of the week.
“There’s a fire that burns within each of us, and that flame doesn’t go out,” said Chabon, 47. “When you’re married for a long time, your identity, energy and spirit is so woven into that of another.” Her ritual was meant to affirm that “you are on fire just as you are, and you’re a blessing as an individual in the world. You don’t need a partnership or family to be whole.”
Even the Shabbat Torah service was on theme.
Rabbi Jennie Chabon reads from the Torah during a service at the Divorce and Discovery retreat. (Photo/Margot Yecies)
Rather than focusing on Noah’s emergence from the ark after the flood, Chabon spoke about a lesser-known section of the week’s Torah portion, in which Noah builds a fire and offers a sacrifice to God. But if the entire earth was drenched from the flood, Chabon asked, what did he burn?
“The answer is he must have burned the ark,” Chabon said in recalling her talk at the retreat. “What does that mean for people going through this incredibly painful and tender time in their lives, when what was once a safe container and secure and protected them, they have to burn it down in order to start life anew?
“This is a perfect rebirth metaphor. But what’s being birthed is a new self and a new identity in the world as a single person,” Chabon said. “You have to release and let go of what was to make room for the blessing for who you’re going to become.”
At a ritual “hackathon” workshop presented by Newbrun, participants suggested standing during Kaddish at synagogue to mourn their marriages, and offering their children a Friday night blessing that they are whole whether they are at either parent’s home.
Not all of the sessions centered on Jewish ritual. In a session on the Japanese art of kintsugi, or mending broken pottery, attendees made vessels whose cracks they fixed with putty, symbolizing that beauty can be found in imperfection. Many danced in a Saturday-night silent disco.
Everyone was assigned to a small group, or havurah, that they met with daily, so they could establish deeper connections within the larger cohort.
“To have gone through some of these practices was very meaningful to me,” said Lieberman. “It’s not like I put a seal on my marriage and wrapped it up in a bow and put it behind me, but it was a nice catharsis for completing a transition that I’ve been very thoughtful about.”
Newbrun aims to recreate the retreat in communities around the country. Both Jaye and Lieberman said they found value in being in community with people “who get it,” without the judgment they often face.
“I was a little skeptical that all I’d have in common with people was that we were Jewish and divorced, and that that wouldn’t be enough for me to form a relationship,” said Lieberman. “But having the willingness to talk about it and explore it did open up a lot of very vulnerable conversations. The expert facilitation really made us think about the fact that divorce is not about your paper [certificate], it’s about reexamining the direction of your life and who you want to be.”
A version of this piece originally ran in J. The Jewish News of Northern California, and is reprinted with permission.
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The post Jewish marriage rites are robust. Now a rabbi is innovating rituals for Jews who divorce. appeared first on Jewish Telegraphic Agency.
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Memories of a subway passenger
דערצויגן געוואָרן אין דער שטאָט ניו־יאָרק, בײַ אַ משפּחה וואָס האָט נישט פֿאַרמאָגט קיין אויטאָ, האָב איך אַ גרויסן חלק פֿון מײַן לעבן „אויסגעלעבט“ אויף דער אונטערבאַן („סאָבוויי“). הגם הײַנט פֿאָר איך בדרך־כּלל מיט מיט דער מחוץ־שטאָטישער באַן „מעטראָ־נאָרט“, מוז איך מודה זײַן, אַז מײַנע יאָרן אויף דער אונטערבאַן האָבן זיכער געהאָלפֿן צו אַנטוויקלען בײַ מיר דאָס געפֿיל פֿון אַן עכטן ניו־יאָרקער.
אין עלטער פֿון 11 יאָר, למשל, זענען איך און מײַן 10־יאָריקע שוועסטער, גיטל, יעדע וואָך, נאָך די קלאַסן, געפֿאָרן מיט דער אונטערבאַן פֿינף סטאַנציעס צו אונדזער פּיאַנע־לעקציע. וואָס איז דער חידוש, פֿרעגט איר? איר קענט זיך אויסמאָלן, אַז צוויי אומשולדיקע מיידלעך, טראָגנדיק קליידלעך און צעפּלעך, זאָלן הײַנט פֿאָרן, אָן שום באַגלייטונג פֿון אַ דערוואַקסענעם — אויף דער אונטערבאַן? איך — נישט. פֿונדעסטוועגן, מיין איך, אַז דאָס האָט אונדז געגעבן אַ געוויסן נישט־באַוווּסטזיניקן קוראַזש, וואָס פֿעלט הײַנט די קינדער, וואָס זייערע עלטערן מוזן זיי פֿירן אינעם אויטאָ פֿון איין אָרט צום צווייטן.
איך האָב ליב געהאַט צו לייענען די רעקלאַמעס אין וואַגאָן. איך געדענק, למשל, די מעלדונגען וועגן דעם יערלעכן שיינקייט־קאָנקורס, „מיס סאָבווייס“. עטלעכע וואָכן פֿאַרן קאָנקורס, איז אין יעדן וואַגאָן געהאָנגען אַ בילד פֿון די זעקס פֿינאַליסטקעס. פֿלעג איך מיט גיטלען איבערלייענען זייערע קליינע ביאָגראַפֿיעס — בדרך־כּלל, סטודענטקעס, סעקרעטאַרשעס, זינגערינס, און טענצערינס — און דיסקוטירן מיט איר, ווער ס׳וואָלט געדאַרפֿט געווינען די „אונטערערדישע קרוין“. איך פֿלעג זיך אָפֿט מאָל חידושן, ווי אַזוי איינע מיט אַ גרויסער נאָז אָדער געדיכטע ברעמען האָט דערגרייכט אַזאַ מדרגה, אַז איר פּנים זאָל באַצירן יעדן וואַגאָן פֿון דער ניו־יאָרקער באַן־סיסטעם.
איך האָב זיך אויך געלערנט מײַנע ערשטע שפּאַנישע זאַצן אויף דער אונטערבאַן. אין יעדן וואַגאָן איז געהאָנגען אַ וואָרענונג אויף ענגליש און אויף שפּאַניש: „די רעלסן פֿון דער אונטערבאַן זענען געפֿערלעך. אויב די באַן שטעלט זיך אָפּ צווישן די סטאַנציעס, בלײַבט אינעווייניק. גייט נישט אַרויס. וואַרט אויף די אינסטרוקציעס פֿון די קאָנדוקטאָרן אָדער דער פּאָליציי“. גיטל און איך האָבן זיך אויסגעלערנט אויף אויסנווייניק די שפּאַנישע שורות, און זיי איבערגעחזרט אַזוי פֿיל מאָל, ביז די ווערטער האָבן זיך בײַ אונדז אַראָפּגעקײַקלט פֿון דער צונג ווי בײַ אמתע פּוערטאָ־ריקאַנער. און ס׳איז אונדז צו ניץ געקומען: אַז מיר זענען געשטאַנען ערגעץ צווישן מענטשן, און געוואָלט אויסזען ווי אמתע שפּאַניש־רעדער, האָבן מיר אויסגעשאָסן די שפּאַנישע שורות מיט אַזאַ טראַסק, אַז אַ נישט־שפּאַניש רעדער וואָלט געקענט מיינען, מיר טיילן זיך מיט עפּעס אַ זאַפֿטיקער פּליאָטקע.
מײַנע דרײַ בנים האָבן שטאַרק ליב געהאַט צו פֿאָרן אויף דער אונטערבאַן. קינדווײַז פֿלעגן זיי צודריקן די פּנימלעך צו די פֿענצטער, סײַ ווען די באַן איז געפֿאָרן אין דרויסן, סײַ אינעם פֿינצטערן טונעל. מײַן עלטסטער, יאַנקל, האָט צוויי מאָל געפּרוּווט צו פֿאַרווירקלעכן זײַנס אַ חלום: צו פֿאָרן, במשך פֿון איין טאָג, אויף יעדער ליניע פֿון דער גאַנצער סיסטעם, פֿון דער #1 ביז דער #7; פֿון דער A־באַן ביז דער Z. (מע דאַרף האָבן אַ מאַטעמאַטישן קאָפּ דאָס אויסצופּלאָנטערן.) ביידע מאָל האָט יאַנקל באַוויזן צו פֿאָרן אויף אַלע ליניעס… אַחוץ איינער. נישט קיין חידוש, אַז בײַ אונדז אין דער היים איז יאָרן לאַנג געהאָנגען אינעם שפּריץ אַ פֿירהאַנג מיט אַ ריזיקע מאַפּע פֿון דער אונטערבאַן.
הײַנט האָב איך אַ ספּעציעלע הנאה צו פֿאָרן אויף דער אונטערבאַן מיט מײַנע אייניקלעך. פּונקט ווי עס האָבן קינדווײַז געטאָן זייערע טאַטעס, קוקן זיי אויך אַרויס פֿון פֿענצטער און קאָמענטירן וועגן אַלץ וואָס פֿליט פֿאַרבײַ. ווער ווייסט? אפֿשר וועלן זיי אויך מיט דער צײַט זיך אויסלערנען די ציפֿערן און אותיות פֿון יעדער באַנליניע און דערבײַ אַליין פֿאַרוואַנדלט ווערן אין עכטע ניו־יאָרקער.
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Trump administration files lawsuit against UCLA, saying it failed to protect Jewish and Israeli employees
(JTA) — The Department of Justice filed a federal lawsuit Tuesday accusing the leadership of UCLA of allowing an antisemitic work environment on campus, intensifying the Trump administration’s long-running scrutiny of the Los Angeles campus.
The lawsuit, filed in federal court in the Central District of California, alleges UCLA failed to protect Jewish and Israeli faculty and staff from harassment following the Hamas-led Oct. 7, 2023, attack on Israel and the protests that spread across American universities afterward.
The complaint was filed the same day President Donald Trump is scheduled to deliver the first State of the Union address of his second term, in which he is expected to cite the administration’s broader confrontations with higher education institutions as evidence of its successes. It also comes roughly three months after nine Justice Department attorneys resigned from the government’s University of California antisemitism investigation, telling the Los Angeles Times they believed the probe had become politicized.
The lawsuit says that antisemitic conduct at UCLA became widespread after Oct. 7 and persisted through the 2023-24 academic year. According to the lawsuit, Jewish and Israeli employees were subjected to threats, classroom disruptions, antisemitic graffiti and, at times, were blocked from parts of campus during protests.
The government places particular emphasis on the spring 2024 Royce Quad encampment, when pro-Palestinian demonstrators established a tent protest in the center of campus. The Justice Department alleges UCLA failed to enforce its own campus rules, allowing protests that disrupted university operations and contributed to what it describes as a hostile workplace.
“Based on our investigation, UCLA administrators allegedly allowed virulent anti-Semitism to flourish on campus,” Attorney General Pamela Bondi said in a DOJ press release announcing the lawsuit. Harmeet K. Dhillon, who leads the department’s Civil Rights Division, described the alleged incidents as “a mark of shame” if proven true.
UCLA officials rejected the government’s characterization, pointing instead to changes made under Chancellor Julio Frenk.
“As Chancellor Frenk has made clear: Antisemitism is abhorrent and has no place at UCLA or anywhere,” vice chancellor of strategic communications Mary Osako said in a statement. She cited investments in campus safety, the launch of UCLA’s Initiative to Combat Antisemitism, the reorganization of the university’s civil rights office, the hiring of a dedicated Title VI and Title VII officer and strengthened protest policies.
“We stand firmly by the decisive actions we have taken to combat antisemitism in all its forms, and we will vigorously defend our efforts and our unwavering commitment to providing a safe, inclusive environment for all members of our community,” Osako said.
Frenk, who is Jewish, has spoken publicly about antisemitism in higher education. In an essay published by the Jewish Telegraphic Agency last year, he invoked the history of German universities under Nazism, warning that those institutions “never recovered after driving Jews out” and urging American colleges to confront antisemitism while preserving academic freedom and open debate.
The new lawsuit follows earlier legal battles over campus protests at UCLA. In July 2025, the university agreed to pay $6.13 million to settle a lawsuit brought by Jewish students and a Jewish professor who said demonstrators had blocked access to parts of campus. Under that agreement, UCLA said it would ensure protesters could not restrict movement or access to university spaces.
Campus tensions over speech and security have continued more recently. Bari Weiss, the journalist and founder of The Free Press, withdrew this month from a scheduled appearance at UCLA as part of the Daniel Pearl Memorial Lecture series. Weiss had been invited to speak on “The Future of Journalism” but canceled the event, citing security concerns ahead of the lecture.
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Antisemitism Spikes to Record Levels in Italy, New Data Shows
A protester uses a pole to break a window at Milano Centrale railway station, during a demonstration that is part of a nationwide “Let’s Block Everything” protest in solidarity with Gaza, with activists also calling for a halt to arms shipments to Israel, in Milan, Italy, Sept. 22, 2025. Photo: REUTERS/Claudia Greco
Antisemitism in Italy surged to record levels last year, according to newly published figures, as Jews and Israelis across Europe continued to face a relentlessly hostile environment including harassment, vandalism, and targeted attacks.
In Italy, the Milan-based CDEC Foundation (Center of Contemporary Jewish Documentation) confirmed that antisemitic incidents in the country almost reached four digits for the first time last year.
Of 1,492 reports submitted through official monitoring channels, the CDEC formally classified a record high 963 cases as antisemitic, according to the European Jewish Congress and Union of Italian Jewish Communities (UCEI), the main representative body of Jews in Italy.
By comparison, there were 877 recorded incidents in 2024, preceded by 453 such outrages in 2023 and just 241 in 2022. The data fits with several reports showing antisemitism surged across the Western world, especially the US and Europe, following the Palestinian terrorist group Hamas’s Oct. 7, 2023, massacre across southern Israel.
“The main ideological matrix that has fueled hatred against Jews is anti-Semitism linked to Israel – i.e., the transfer of anti-Jewish myths, such as blood libel, racism by election, and hatred of mankind,” the organization stated.
In May, for example, a restaurant in Naples ejected an Israeli family, telling them “Zionists are not welcome here.” Months earlier, demonstrators at a January protest in Bologna vandalized a synagogue, painting “Justice for a free Gaza.”
Most of the incidents, 643, occurred online on digital platforms, while 320 involved physical acts such as graffiti, vandalism, and desecration of synagogues in addition to discrimination, threats, and assaults.
The surge in antisemitism came amid multiple surveys showing pervasive antisemitic attitudes among the Italian public.
Around 15 percent of Italians consider physical attacks on Jewish people “entirely or fairly justifiable,” according to one survey published in September.
The survey, conducted on Sept. 24-26 by the pollster SWG among a national sample of 800 adults, found that 18 percent of those interviewed also believe antisemitic graffiti on walls and other public spaces is legitimate.
About one-fifth of respondents said it was reasonable to attack professors who expressed pro-Israeli positions or for businesses to reject Israeli customers.
Months earlier, in June, the Italian research institute Eurispes, in partnership with Pasquale Angelosanto, the national coordinator for the fight against antisemitism, polled a representative sample of the country’s population and found that 37.9 percent of Italians believe that Jews “only think about accumulating money” while 58.2 percent see Jews as “a closed community.”
About 40 percent either did not know or did not believe that 6 million Jews died in the Holocaust, and the majority of respondents — 54 percent — regarded antisemitic crimes as isolated incidents and not part of any broader trend.
The report also showed elevated levels of anti-Israel belief among younger Italians, with 50.85 percent of those 18-24 thinking that “Jews in Palestine took others’ territories.”
The Institute for Jewish Policy Research estimates the number of Jews in Italy as ranging from 26,800 to 48,910 depending on which standards of observance one selects. Eurispes places the number at 30,000.
In January, the Anti-Defamation League released the newest results of its Global 100 survey which found that 26 percent of Italians — 13.1 million adults — embrace six or more antisemitic stereotypes.