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‘The Gett,’ a play about Jewish divorce, stems from an unlikely marriage between a Brooklyn synagogue and a theater company
(New York Jewish Week) — Despite being named for a Jewish bill of divorce, ‘The Gett” is a new off-Broadway play that began as a marriage between a Reform synagogue in Brooklyn and a West Village theater company that specializes in “diverse, challenging and provocative” works.
At Park Slope’s Congregation Beth Elohim, Associate Rabbi Matt Green had been trying to expand programming for “cultural Jews” — those who don’t necessarily feel religious or connected to a denomination, yet know they are Jewish and want to be Jewish.
Meanwhile, at the Rattlestick Theater, artistic director Daniella Topol had just put on a play about the Catholic nuns who started downtown’s St. Vincent’s Hospital in the 19th century, and wanted to direct a play about Judaism for her next project.
When Topol and Green were introduced in 2018 by Rosalee Lovett, who sat on the boards of both institutions, co-commissioning a play seemed like a natural fit — however unconventional.
The result is “The Gett: Or How a Woman Created Herself,” an original play produced by Congregation Beth Elohim and showing at the Rattlestick through Dec. 11. The 95-minute production — written by and starring Liba Vaynberg — centers on Ida, a recent divorceé navigating her relationship with herself, her mother, her ex-husband Baal, Judaism and God. With the plot points structured around the seven days of creation, Ida’s relationship with her Baal (in Hebrew the word can mean “master” or “husband”) is laced with a double meanings. The viewer can see the couple’s sometimes dangerous and sometimes loving relationship as a metaphor for the Jewish people’s relationship with God.
“These are organizations that have gone deeply into what they do and do it well,” Vaynberg told the New York Jewish Week. “CBE is bringing the best it has and Rattlestick is bringing the best it has — as opposed to a situation where everybody’s bringing half. It’s a very full marriage.”
“What’s powerful about this play is that it has been a really community-based development and a really thoughtful development in partnership between a synagogue and a theater,” said Topol, noting that this is the Rattlestick’s first-ever Jewish play, and first partnership with a synagogue.
Despite the biblical trappings in “The Gett” — which also stars Jennifer Westfeldt, Ben Edelman and Luis Vega — the play is funny and modern. “We’ve tried a number of different things, but so far, this is one of our greatest successes to offer content that’s serious for people who call themselves culturally Jewish,” Green told the New York Jewish Week. “It’s really important to me that this play fosters a broader conversation, even in some small way, about what our institutions can be doing differently.”
Performances have been full so far at the 99-seat theater, with CBE encouraging congregants to see the show by offering group trips and programming surrounding the play, including talkbacks with Rabbi Green that explore the Jewish themes in the show. On Friday night performances, CBE holds Kabbalat Shabbat gatherings with the audience before the show.
Ben Edelman and Liba Vaynberg in “The Gett.” (The Chamber Group)
“We tend to deride cultural Judaism as if it’s somehow flimsy, or unserious, but if you look at the Pew study, it’s the fastest growing self-identified demographic in our community,” added Green, who also leads Congregation Beth Elohim’s “Brooklyn Jews” cohort, which is a community of younger congregants who are looking to engage Judaism through culture, food and ritual. “Yet we spend very little time as a Jewish establishment trying to really understand what cultural Judaism is.”
Other recent efforts to include these “cultural Jews” include reading and discussion seminars on queer Jewish writers, a meditation group and, perhaps most notably, an “intergenerational mixer” held in partnership with the lifestyle brand “Old Jewish Men of New York,” which got a write-up in the New York Times Styles section.
As for theater, the play really stemmed from CBE and Rattlestick’s desire to work together after realizing their mutual ambitions and interests.
At the Rattlestick, “We really focus as a theater on finding ways to look at stories that deal with the complexity of our culture,” Topol said. “I had been thinking for a while that we wanted to do something that related to the complexity of the American Jewish experience.”
It was something the theater community clearly was interested in as well: When Topol and Green opened a call for submissions, they received over 100. Vaynberg’s play was selected in early 2020.
For Topol, who is Jewish but always saw her Judaism as separate from her directing career, it was a theme close to her heart. “In terms of what Jewish stories are represented on the stage, it feels like there’s some room to really explore some of those key questions that American Jews are wrestling with: identity, intermarriage, having children, ritual, how much do you carry on ritual or not, what your affiliation is or isn’t with Israel, with the Holocaust, with politics,” she said.
“It’s a swirl of all of those sorts of questions that felt kind of worth some creative expression in terms of the theater,” Topol added. (As it happens, “The Gett” will be the last play Topol directs in her six-year career with the Rattlestick — next, she will switch careers and study to become a nurse.)
Once Vaynberg’s play was selected in early 2020, the playwright unexpectedly had extra time to finesse the show. Due to the COVID-19 pandemic, the Rattlestick closed temporarily and put the production on pause.
Vaynberg used the extra time to increase community involvement. She spoke with several women who are synagogue members who had gone through a divorce. She and Green conducted several roundtable discussions and focus groups to further explore congregants’ Jewish identities and how it has manifested in their relationships.
Vaynberg and Green created a “chavrusa,” a study partnership, to explore biblical and religious implications of the questions she had about creation, Jewish marriage and divorce and how much power a person has in their relationship with God.
Some themes in the play probe the same questions about cultural Judaism that Green had been asking at CBE. Protagonist Ida, for example, deeply cares about her Judaism and Jewish identity, and yet has trouble explaining just why and how it’s so important to her on a date with a non-Jewish man.
“By going to this play, you are engaging with Judaism,” Green said. “It’s not just about inspiring people to be involved with Judaism, but actually, it is a Jewish act to see this play.”
“This isn’t something synagogues do — it’s sort of strange,” Green remarked. “We want to do things differently and we as a congregation, want to inspire other congregations, other Jews, to do things differently.”
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The post ‘The Gett,’ a play about Jewish divorce, stems from an unlikely marriage between a Brooklyn synagogue and a theater company appeared first on Jewish Telegraphic Agency.
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He went to a different Manhattan synagogue every week. Here’s what it taught him.
(JTA) — Reporting on the Jewish community is a lot like ornithology, except instead of birds the goal is to describe the dress, the habits and the particular behavior that distinguish, say, the Black-Hatted Monsey Orthodox from the Greater Philadelphia Jewish Renewalist. The careful shul-watcher notes their habitats, listens carefully to their songs and pays close attention to the things they eat.
Andrew Waxman is a banking and risk management consultant, not a journalist or an ornithologist. Yet he’s written what amounts to a field guide to the varieties of being and praying Jewish in New York City. For “My Year in New York Synagogues,” he spent his Friday evenings and Shabbat mornings in 2025 visiting nearly every synagogue within walking distance of his home on the Upper West Side.
That’s close to 50 synagogues, including most of Manhattan’s significant congregations. He also includes a few unclassifiable communities, such as a Jewish runners’ club and meetings of the Hostages Forum in Central Park.
The result is part sociological field trip to New York City’s Jewish landscape and part love letter to the city’s Jewish variety: Ashkenazi, Sephardic, Moroccan, LGBTQ, Modern Orthodox, haredi Orthodox, Conservative, Reform, Reconstructionist and independent, to name a few.
Written at a time when the city’s Jews are on edge, buffeted by waves of antisemitism and anti-Zionism, Waxman wants to remind them that the community’s diversity and creativity are its strength.
“The impetus for the book really was just the awe in which I find myself around the number of amazing communities, and the diversity that we have in New York that I really think is unparalleled in Jewish history,” he said in an interview.
His stops include familiar places like Central Synagogue, where Rabbi Angela Buchdahl’s Asian-American background, a talented musical ensemble and distinct Moorish Revival architecture helped Waxman, who describes himself as liberal Orthodox, see a “community very comfortable in its approach to spirituality and Judaism, forging its own path, authentic in its own way, distinctive even amongst all the differences that characterize so many New York communities.”
At Or Zarua, the egalitarian Conservative synagogue on the Upper East Side, the intimate scale allowed a lively back-and-forth between rabbi and congregants during the Torah reading.
Meanwhile, the cavernous Young Israel of the Upper West Side offered a surprise: A synagogue he remembered as nearly empty and elderly had, decades later, become packed with young Orthodox Jews.
Less well known is the Koznitz. Behind an unmarked green door on the Upper West Side, Waxman found what a friend called the “speakeasy minyan.” There 70 or so men gather for “no frills, fast and lay-led” Shabbat prayers in a congregation named after the 18th-century Koznitzer Rebbe and his descendants.
“I realized that everybody feels that their community is special,” Waxman said. “And their community, whether it’s Reform, Reconstructionist, Conservative, they feel proud and they feel very connected.”
Waxman’s synagogue year included the bittersweet resolution of the Israeli hostage crisis, as well as the simmering aftermath of the campus protests and growing political tensions over Israel and antisemitism after Oct. 7. Many congregations added prayers or other rituals remembering the hostages, efforts that crossed political lines.
Other times, the ideological divides were stark. In Orthodox synagogues, Waxman heard rhetoric about Israel and the war that he described as “aggressive, jingoistic almost.” At the Orthodox Fifth Avenue Synagogue, one member of the “Kiddish Club” joked about Upper West Side liberals and another proudly mentioned his apartment in Trump Tower. At the liberal independent B’nai Jeshurun, the rabbis’ remarks included concern for Palestinians as well as Israeli Jews.
Few of those political discussions make it into his guidebook, however. If some congregations were seeing a growing contingent of anti-Zionists in the pews, for example, he doesn’t mention it. Waxman acknowledges that he sought to avoid labelling congregations by their politics. “It has been distressing to see political discord come between families and communities and I have no wish to put a pin on that,” he writes.
Waxman tends to focus on the positive, ending each entry with a short description of the synagogues’ “strengths” and “distinctiveness.” In the admittedly very tiny genre of synagogue reviewing, others have been a little more pointed in their assessments. London’s Jewish Chronicle used to run reviews by Secret Shulgoer that awarded (and took away) stars based on “warmth,” “welcome,” “decorum” and “service.” In the 1990s, Kol Ha’Ir, an alternative Jerusalem weekly, dispatched the sharp-tongued Jacky Levy to review synagogues as he would a play or restaurant; he once compared a Reform synagogue to a church.
More recently, David A.M. Wilensky of J., the Northern California Jewish weekly, took a journalistic approach in his “Jew in the Pew” column, offering his own observations and quoting congregants on their impressions, positive and sometimes negative, about their Bay Area synagogues.
Waxman’s goal appears more boosterish than critical or journalistic. He sees his ideal reader as someone who has just moved to the city and is looking for a spiritual home. Anticipating their criteria, he describes not only the prayers and sermons but the people, clothes, melodies, architecture and conversation.
And, yes, the kiddush.
He had initially joked with a friend that the book might simply be about kiddushes, the receptions that follow most Saturday morning Shabbat services. Do they serve meat? Will it be enough food to count as lunch? Who showed up “JFK” — just for kiddush?
But the food turned out to be more than comic relief. Kiddush, Waxman said, is where community happens. People who may not see one another during the week reconnect. They talk about their children, their problems, who’s getting married, who might be ill.
And he suspects that kiddush has become competitive.
At Altneu, a new Orthodox synagogue that broke away from Park East Synagogue in 2022, Waxman found a bartender, tequila and an impressive selection of whisky. He notes that other Orthodox synagogues in the area now regularly offer meat kiddushes, suggesting that congregations are using food to lure and hold on to members.
As for clothes, Waxman grew up in an Orthodox synagogue in Manchester, England, where the congregation president and other leaders wore top hats. The custom persists at The Jewish Center on the Upper West Side, where the rabbis and officers wear top hats and morning suits between Sukkot and Shavuot. Elsewhere, especially but not exclusively at non-Orthodox synagogues, the codes have loosened: Reflecting a similar change in corporate life, men have doffed their jackets and ties; women often swap skirts and dresses for slacks.
Waxman hadn’t attended a Reform service before setting out on his grand tour, and he said that the experience changed him. Himself a member of Darchei Noam, a “partnership minyan” that combines Orthodox ritual with expanded roles for women, he appreciated how the Reform congregations included Hebrew selectively but intentionally in their prayers. He admired congregations like Romemu, which resists easy denominational categorization, for their willingness to bend the traditional service structure — to go “off piste,” as he put it — rather than treat the prayer book as a script that must be followed exactly.
Waxman may have set out to write a Yelp for synagogues, but the project came to mean more. In addition to a sense of abundance, he found a spirit of hospitality. Currently working on a project in Mexico City, he noted how synagogues there won’t admit strangers — even the author of a book on New York synagogues — unless they sign up in advance. He insisted that, despite heightened security, New York’s synagogues are still welcoming places for newcomers.
“I’m hopeful that New York can remain as open as it is to the stranger,” he said. “Judaism, at the end of the day, for me, is really about giving people a community, a sense of belonging.”
This article originally appeared on JTA.org.
The post He went to a different Manhattan synagogue every week. Here’s what it taught him. appeared first on The Forward.
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Miami-Dade county in Florida raises the limit on investments in Israel bonds
(JTA) — The Miami-Dade region in Florida can spend millions more tax dollars on Israel, after officials increased the share of county investments that can include Israeli bonds.
The Board of County Commissioners approved a resolution last week toward the start of a seven-hour meeting, in a unanimous, single vote that grouped together numerous ordinances. This action enables the county to invest up to 5%, rather than 3%, of its $9 billion in investments in these bonds — debt issued by the Israeli government sold by a U.S. underwriter.
Despite the previous cap of 3%, Israeli bonds only make up about 1.48% of Miami-Dade’s portfolio, or roughly $130 million, according to the county’s third-quarter investment report.
Known as “Israel Bonds,” these loans are deeply rooted in the Diaspora’s relationship with the country. Israel, like many countries, raises money by selling bonds to investors, who then receive repayments with interest after a specified time period. But for American Jews, these bonds are issued via the U.S.-based Development Corporation for Israel, which has served as the underwriter since 1951.
As for Miami-Dade, the county began purchasing Israeli bonds in 2016. But these investments increased substantially just after Hamas’ Oct. 7, 2023, attacks on Israel. At the time, Miami-Dade Mayor Daniella Levine Cava announced that the county would be boosting these investments from $51 million to $76 million.
Palm Beach County made a similar decision at the time, as did cities, counties and states around the country.
Nonetheless, activists nationwide have increasingly been pushing governments to stop investing in Israel bonds, citing the Jewish state’s military operations in Gaza.
An initiative called “Break the Bonds,” launched by the progressive Jewish Voice for Peace group, claims that “the Israeli military is committing a genocide of Palestinians in Gaza,” and that community investments in such bonds are enabling the situation.
“At a time when so many people in our community are struggling, we believe our public dollars should be invested in our communities and in meeting the needs of the people who live here,” JVP South Florida said in a statement, prior to last Tuesday’s vote.
Israel Bonds representatives did not reply to repeated requests for comment.
Given the resolution’s swift passage, which occurred without a public hearing at the board meeting, detractors signed up to testify about an unrelated item in order to voice their concerns.
“My tax dollars should be kept safe and should be working to benefit my community,” Coconut Grove resident Jared Simon, who identified himself as Jewish, told the commissioners.
“You didn’t even allow public comment on it before voting,” he said. “Your constituents do not want their tax dollars funding the functions of the Israeli government.”
Addressing the lack of public hearing, the commissioners responded that residents already had the opportunity to speak about the resolution during a session earlier this summer.
That session occurred on July 15, when the Intergovernmental and Economic Impact Committee advanced the rule to the Board of County Commissioners with a favorable recommendation.
Among the most prominent speakers to take the podium — even though he had apparently not registered to do so — was James Fishback, a far-right former gubernatorial candidate and sharp critic of Israel. Alleging that the commissioners “unanimously voted to give up to $450 million of money to Israel,” Fishback said he’d rather not be “escorted out by these great men in uniform.”
“Do you serve the people of Hialeah or of Haifa? Do you serve the people of Aventura or of Tel Aviv?” he asked the commissioners. “Do you serve the people of South Miami or of Jerusalem? This money should be invested here in this community.”
As the sergeants escorted Fishback out of the auditorium, another individual screamed “America First!” from the audience.
Oliver Gilbert, one of the commissioners, responded that the “board today didn’t vote to give any money to anyone,” stressing that they just “set investment criteria.”
Before Tuesday’s meeting reached its most heated point, Keon Hardemon, another commissioner, told the audience that he and his colleagues “don’t care what you’re talking about, what subject it is that you don’t like, what you care for, what you don’t care for, what your politics are.”
“What we are not going to stand for are people who want to make anyone in this room feel uncomfortable,” Hardemon added.
Yet immediately after this intervention, public outcry over the resolution, known as 11A2, continued.
Miami resident Mina Trachtenberg argued that county investment policies require the prioritization “of public funds and liquidity of public funds above all else.”
“The resolution passed today achieves the opposite of that, opening the door to the purchase of high-risk, even junk-quality bonds of a foreign entity,” Trachtenberg said. “Please divest from apartheid.”
Anthony Rodriguez, the chairman of the Board of County Commissioners, eventually instructed the sergeants in the room to eject anyone who refused to comply with the rules.
Just after those instructions, Miami resident Mohammed Mohammed came to the podium, voicing his alarm that he was “going to be escorted out just for being Palestinian.”
“That’s not the case. Let’s not put words in anybody’s mouth,” a visibly frustrated Rodriguez responded. “You just have to follow the order and speak on the item.”
Mohammed then declared “that 11A2 is an absolute disgrace,” leading Rodriguez to summon the sergeants and declare that the speakers just “want their minute of fame.”
The rule’s sponsor, commissioner René García, explained that the county invests about $9 billion, with the intention of generating “a greater return of money” to fund public needs. García, a former Republican state senator, explained that the rule simply ensures “more flexibility and more liquidity” for certain investments.
In addition to raising the investment cap from 3% to 5%, the resolution would also reduce the maturity of “bonds backed by the full faith and credit of the state of Israel” from five to three years.
Within that text, the authors also deleted a clause that previously had required Israel to have an “A” credit rating from at least two agencies. That revision stemmed from a recent Florida statute allowing investments in Israel bonds regardless of the country’s rating. This change was particularly noteworthy because credit ratings of Israel have fluctuated in the past few years.
This article originally appeared on JTA.org.
The post Miami-Dade county in Florida raises the limit on investments in Israel bonds appeared first on The Forward.
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Israeli expats voting case dismissed by Israel’s High Court
(JTA) — TEL AVIV – Israel’s High Court on Wednesday dismissed a petition by Israeli expatriates seeking to vote in the Oct. 27 election after discovering that they had been excluded from the voter rolls under a little-known Interior Ministry classification that records certain citizens as nonresidents.
The petition was filed by some 100 expatriate Israelis challenging their exclusion from the voter rolls under an Interior Ministry classification known as “Code 51,” which records them as having ceased to be Israeli residents.
The petitioners said they had never asked to give up their status as Israeli residents and questioned the legal authority, criteria and process by which the classification was imposed. Some only discovered the designation when they checked their eligibility ahead of the election.
The court did not resolve that factual dispute, instead dismissing the petition on procedural grounds. Justice Yechiel Kasher said the case was filed too late, a week before the voter registry was due to be finalized, and that the petitioners had not first used the statutory appeals process available to challenge their registration status. The court also said the petition lacked a detailed factual record showing how each of the petitioners came to receive Code 51.
The case arose as tens of thousands of Israeli citizens living abroad are making plans to return to Israel to cast ballots in the country’s first national election since the Oct. 7 Hamas attack. More than 30,000 expatriates had registered with Fly&Vote, an initiative helping Israelis arrange election travel, which has already secured seven dedicated flights to Israel.
The Interior Ministry told the court that Code 51 is given to citizens who informed a population registry official that they were leaving Israel and asked not to remain registered as residents. The petitioners disputed that account, saying they had never asked for their registration as Israeli residents to be canceled.
Ilana Mittman, a retired social scientist living in Baltimore and a petitioner in the case, discovered this summer that her residency status had been changed under Code 51 on March 7, 1986, the same date she visited the Israeli Consulate in San Francisco to register her newborn son.
Mittman told the Jewish Telegraphic Agency that consular staff took away her Israeli ID card during the 1986 appointment without explanation. “I remember how bad of a feeling it was to give that document away,” she said. “I felt I gave a part of myself away when that happened. But I didn’t know that my biggest right as a citizen – the right to vote – was just robbed from me.”
The petition also challenged the law tying voting eligibility to residency, arguing that it conflicts with Israel’s Basic Law governing the Knesset, which guarantees every Israeli citizen aged 18 or older the right to vote unless a court has deprived them of that right. The court did not decide that question, and Kasher said the petitioners could raise it again after the election.
This article originally appeared on JTA.org.
The post Israeli expats voting case dismissed by Israel’s High Court appeared first on The Forward.
