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‘Where do I stand?’ Queer Modern Orthodox teens navigate a changing world

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

(JTA) — Until recently, Jacob Feldon considered Yeshiva University a serious candidate for his college education. As a senior at a Utah high school who has embraced Modern Orthodoxy and harbors dreams of potentially becoming a rabbi, he said he was drawn to “the idea of going to school in an observant community where I can study Torah and Talmud with some of the smartest people doing such a thing today.”

But Feldon is also bisexual and serves as a Jewish youth ambassador for Beloved Arise, a national interfaith support organization for queer youth. So Feldon took notice when Yeshiva University declined to officially recognize a Pride Alliance group on campus, and then pressed its case to the U.S. Supreme Court when mandated to do so.

“As a queer man I can’t see going into that environment right now with everything happening,” Feldon told the Jewish Telegraphic Agency. “I’m getting a pretty clear message that I won’t be welcomed, authentically welcome.”

Feldon is not the only high school student who identifies as Modern Orthodox to have complicated feelings about Yeshiva University at the moment. As the main Modern Orthodox university, the school blends secular and religious instruction and values. Its attempt to navigate a balance between being welcoming and inclusive and fighting for the right to control LGBTQ students’ official expression on campus has made national headlines — and caused some Modern Orthodox teens to question whether they would feel comfortable attending.

For LGBTQ teens, the lawsuit and other controversies around gender and sexuality in Modern Orthodoxy have created “a little hopelessness,” said Rachael Fried, executive director of the support nonprofit Jewish Queer Youth.

Fried described the mindset of Modern Orthodox LGBTQ adolescents as, “I’m trying to live an Orthodox life. I’m trying to build my future as a queer Orthodox person, and this is what the main, flagship institution of Modern Orthodoxy thinks about me. Then where is my future and what’s the hope for me and what are my dreams?”

For queer teens, the Y.U. saga is just one high-profile touchpoint in an ongoing grappling with their place within Modern Orthodoxy. Modern Orthodox communities range widely in many ways depending on their history, geography and leadership, meaning that some queer Orthodox teens say they have found acceptance and support while others say they’ve had more challenging experiences.

Rachael Fried is the executive director of the support nonprofit Jewish Queer Youth. (Courtesy JQY)

Often teens say they experience both. Like many of the queer teens interviewed for this article, Rivka Schafer and their parents first thought it best to keep their queer identity private due to the repercussions they feared with being LGBTQ in a Modern Orthodox community. When they did come out in middle school, Schafer said they received mixed reactions in their Jewish day school.

“The kids had a lot of stigma and the administration did too, but they tried to be really accepting and really supportive which was also really, really beautiful,” Schafer told JTA.

“Currently I identify as Modern Orthodox because Judaism is a really important part of my identity and I find Judaism to be really meaningful to me,” said Schafer, who is nonbinary, from their home in Teaneck, New Jersey. “So although I struggled a lot with the acceptance in the Jewish community, and stigma within the Orthodox community, I really ultimately believe it is and should be a strong part of who I am.”

But while Schafer has remained committed to their religious identity, Fried, of Jewish Queer Youth, said the Pride Alliance lawsuit and other LGBTQ-related controversies sometimes “pushes people away from Orthodoxy in a really unfortunate way.”

This is what happened to Mattie Schaffer. “I would describe it as [having] a religious identity crisis,” said Schaffer, a student at Lev Miriam Learning Studio in Passaic, New Jersey who uses he/they pronouns and identifies as queer. Schaffer, 16, said their neighborhood is a more right-wing Modern Orthodox community, colloquially called yeshivish, though his family is not.

“A part of all the alienation and isolation comes from a feeling of not having a place anywhere,” Schaffer said. “And as much as you try to conform, there just isn’t really a place for you to fit unless you want to be sticking out or be bending yourself in half.”

Modern Orthodox queer teens’ feeling “of not having a place” can be quite literal, particularly for those teens that are non-binary or transgender, said Schafer, the teen from Teaneck.

Schafer finds their nonbinary identity sometimes at odds with even the most basic rules of the Hebrew language, which assigns a gender to nearly all words, and of their synagogue. “Where do I stand? On the mechitza?” they asked, referring to the divider separating men and women in Orthodox synagogues.

The question of LGBTQ individuals in gender-separated prayer spaces recently reared up at Y.U., when one of its leading rabbis decreed that a transgender woman could not pray in either the women’s or men’s section of her university-affiliated synagogue.

But while recent months have been abundant in controversy, the last decade has shown tremendous progress for LGBTQ Modern Orthodox teens, according to multiple people in and around the community.

Rabbi Steve Greenberg, who was ordained by Yeshiva University before coming out as gay in 1999, heads the Orthodox queer advocacy group Eshel. His organization surveyed approximately 240 Orthodox synagogues and rabbis and found that 74% of interviewees were “high welcoming,” meaning that “inclusion is explicit, principled and broadly acknowledged” and queer families’ life cycle events other than marriage are celebrated. Another 22% offered “moderate welcome,” while 4% were “low welcoming/inattentive.”

Nadiv Schorer, right, married Ariel Meiri in 2020 with Orthodox rabbi Avram Mlotek officiating. (David Perlman Photography)

Approximately 10 rabbis said they were willing to perform same-sex marriages, according to Eshel’s research.

“They do their best to make it possible for LGBTQ folks to belong to Orthodox environments,” said Greenberg. “And it’s grown.”

The head of school at North Shore Hebrew Academy on Long Island, Rabbi Jeffery Kobrin, said he believed that growing conversations about LGBTQ issues in Orthodox communities has had benefits.

“I think it’s easier to be a queer teen now than it was in 2012, just because it’s more out there,” Kobrin said. “People talk about it more, people try to be more accepting of it, and people, community-wise, seem to less feel this contradiction between Orthodoxy and alternative lifestyles.”

Some teens say they have witnessed change in just the last couple of years. Benjamin Small, a gay teen who graduated from SAR High School last year and now attends Yeshivat Ma’ale Gilboa in Israel, said his rabbi, Chaim Poupko, of Congregation Avahath Torah in Englewood, New Jersey, has advocated for queer members of the Orthodox community in his synagogue.

“That would be unheard of two or three years ago,” Small said.

Few Modern Orthodox schools in the New York area have an LGBTQ support club. But Fried, JQY’s executive director, said students are learning how to organize and build community independently, in the absence of recognition from their schools and synagogues.

“That comes with people choosing themselves, feeling empowered to build their own communities and to step-up and create the groups that others are not creating for them,” she said.

Before the Y.U. court case, “the messaging that I heard from the Modern Orthodox community was ‘your identity is not wrong, and we want to support our queer members of the community,’” said Fried, whose organization gave grants to student groups affected by the Y.U. case.

But now, she said, the message that queer Modern Orthodox teens are hearing has shifted.

“Actually, your queer identity is what is problematic. It’s not just the sentence in the Torah that is about behavior, but actually your identity,” she characterized Modern Orthodox institutions as saying. “You want to gather and build community that is based around identity and that, in and of itself, is problematic, and it’s inherently a threat.”

For its part, Yeshiva University has tried to thread a narrow needle.

A person walks by the Wilf Campus of Yeshiva University in New York City, Aug. 30, 2022. (Spencer Platt/Getty Images)

“We love all of our students including those who identify as LGBTQ,” Y.U. said in a FAQ after it launched a school-sanctioned LGBTQ club. “Through our deep personal relationships and conversations with them, we have felt their struggles to fit into an orthodox world that could appear to them as not having a place for them.” (The YU Pride Alliance called the new club “a feeble attempt” at compromise and said they were not involved in its formation.)

There was no consensus among teens who spoke to JTA about how much the Y.U. saga would affect inclusion in other spaces. It’s also unclear the degree to which queer Modern Orthodox teens and their allies are incorporating the situation in their decision-making about college.

Y.U. declined to share student enrollment and admissions data, saying that the university does not generally release that information. But according to a recent Y.U. advertisement, last fall the school had “the largest incoming undergraduate class in over 20 years.”

Still, the school’s lawsuit and rhetoric has been a turnoff for 19-year-old Penny Laser, a queer student at a secular college who had envisioned possibly pursuing graduate studies in Talmud at Y.U. and grew up in a non-Orthodox household. (Laser asked to be identified using a pseudonym because she is seeking a giyur lechumra, a conversion for Jewish individuals to remove any doubt of their Orthodox Jewish legal status, and feared the Rabbinical Council of America would not grant her one if she was quoted in this article.)

“I’m not sure how I can trust or engage with Y.U. in the future,” said Laser. “A. I don’t know if it’s going to be a safe place for me, and B. I don’t want to align myself with an institution that has values like this.”

Schafer, from Teaneck, and Schaffer, from Passaic, are both not considering Y.U.

And the consequences of the Y.U. litigation goes beyond influencing the decisions of individual students, according to Fried.

“What the Y.U. situation is doing right now is forcing this conversation into the spotlight,” she said. “So different institutions and leaders are forced into having this conversation, or even thinking about where they stand. People are asking them to communicate where they stand.”

Feldon, from Utah, has hope. He thinks that the Modern Orthodox world needs queer rabbis to lead the conversation on inclusion from a halachic perspective — and he thinks that can still happen, despite the push by Modern Orthodoxy’s flagship university to block the Pride Alliance.

“I choose to believe,” said Feldon, “that we’ll get there. My dream life is where I can bring my boyfriend to minyan [prayer services] three times a day. And I choose to believe that we are on that path.”


The post ‘Where do I stand?’ Queer Modern Orthodox teens navigate a changing world appeared first on Jewish Telegraphic Agency.

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Three Jewish Men Threatened With Knife in Paris as Antisemitic Attacks Surge

Sign reading “+1000% of Antisemitic Acts: These Are Not Just Numbers” during a march against antisemitism, in Lyon, France, June 25, 2024. Photo: Romain Costaseca / Hans Lucas via Reuters Connect

Three Jewish men were harassed by a knife-wielding individual in Paris, in the latest antisemitic incident to spark outrage within France’s Jewish community, prompting local authorities to launch a criminal investigation and bolster security amid a rising tide of antisemitism.

On Friday, three Jewish men wearing kippahs were physically threatened with a knife and forced to flee after leaving their Shabbat services near the Trocadéro in southwest Paris’s 16th arrondissement, European Jewish Press reported.

As the victims were leaving a nearby synagogue and walking through the neighborhood, they noticed a man staring at them. The assailant then approached the group and repeatedly asked, “Are you Jews? Are you Israelis?”

When one of them replied “yes,” the man pulled a knife from his pocket and began threatening the group. The victims immediately ran and found police officers nearby. None of the victims were injured.

Local police opened an investigation into acts of violence with a weapon and religiously motivated harassment after all three men filed formal complaints.

Jérémy Redler, mayor of Paris’s 16th arrondissement, publicly condemned the attack, expressing his full support for the victims.

“I will continue to fight relentlessly against antisemitism,” he wrote in a social media post. “Acts of hatred and violence targeting any community have no place in Paris.”

The European Jewish Congress (EJC) also denounced the incident, calling for a swift investigation and stronger action to safeguard Jewish communities amid a surge in antisemitic attacks.

“An attack targeting individuals because of their Jewish identity is unacceptable and incompatible with the values of our democratic societies,” the EJC wrote in a post on X. 

“Ensuring that Jews can live, worship and participate fully in public life in safety and dignity must remain a fundamental priority,” the statement said. 

Like most countries across Europe and the broader Western world, France has seen a rise in antisemitic incidents over the last two years, in the wake of the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.

According to the French Interior Ministry, the first six months of 2025 saw more than 640 antisemitic incidents, a 27.5 percent decline from the same period in 2024, but a 112.5 percent increase compared to the first half of 2023, before the Oct. 7 atrocities.

Last week, a Jewish primary school in eastern Paris was vandalized, with windows smashed and security equipment damaged, prompting a criminal investigation and renewed outrage among local Jewish leaders as targeted antisemitic attacks continued to escalate.

Amid a growing climate of hostility toward Jews and Israelis across the country, the French government is facing mounting criticism as the legal system appears to be falling short in addressing antisemitism.

In one of the most recent and controversial cases, a French court tossed out antisemitic-motivated charges against a 55-year-old man convicted of murdering his 89-year-old Jewish neighbor in 2022.

French authorities in Lyon, in southeastern France, acquitted defendant Rachid Kheniche of aggravated murder charges on antisemitic grounds, rejecting the claim that the killing was committed on account of the victim’s religion.

According to French media, the magistrate of the public prosecutor’s office refused to consider the defendant’s prior antisemitic behavior, including online posts spreading hateful content and promoting conspiracy theories about Jews and Israelis, arguing that it was not directly related to the incident itself.

In May 2022, Kheniche threw his neighbor, René Hadjadj, from the 17th floor of his building, an act to which he later admitted.

At the time, Kheniche and his neighbor were having a discussion when the conflict escalated. He told investigators that he had tried to strangle Hadjadj but did not realize what he was doing, as he was experiencing a paranoid episode caused by prior drug use.

After several psychiatric evaluations, the court concluded that the defendant was mentally impaired at the time of the crime, reducing his criminal responsibility and lowering the maximum sentence for murder to 20 years.

In another case last year, the public prosecutor’s office in Nanterre, just west of Paris, appealed a criminal court ruling that cleared a nanny of antisemitism-aggravated charges after she poisoned the food and drinks of the Jewish family she worked for.

Even though the nanny initially denied the charges against her, she later confessed to police that she had poured a soapy lotion into the family’s food as a warning because “they were disrespecting her.”

“They have money and power, so I should never have worked for a Jewish woman — it only brought me trouble,” the nanny told the police. “I knew I could hurt them, but not enough to kill them.”

The French court declined to uphold any antisemitism charges against the defendant, noting that her incriminating statements were made several weeks after the incident and recorded by a police officer without a lawyer present.

In another shocking case last year, a local court in France dramatically reduced the sentence of one of the two teenagers convicted of the brutal gang rape of a 12-year-old Jewish girl, citing his “need to prepare for future reintegration.”

More than a year after the attack, the Versailles Court of Appeal retried one of the convicted boys — the only one to challenge his sentence — behind closed doors, ultimately reducing his term from nine to seven years and imposing an educational measure.

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US Judge Orders Carnegie Mellon to Disclose Documents on Qatari Money in Explosive Lawsuit

Students walking on the campus of Carnegie Mellon University on July 15, 2025. Photo: ZUMA Press Wire via Reuters Connect

A US federal judge has ordered Carnegie Mellon University to release documents relating to its $1 billion financial relationship with the government of Qatar, an arrangement which has allegedly led to the country’s purchasing influence over how the school handles antisemitic incidents.

The ruling, issued last week, is the latest development in a lawsuit filed by The Lawfare Project on behalf of a Jewish Israeli student, Yael Canaan, who came forward to accuse one of the Pittsburgh university’s top DEI (diversity, equity, and inclusion) and civil rights officials of being a bystander to a series of antisemitic incidents. She allegedly witnessed a number of the incidents and refused to address them in accordance with antidiscrimination policies which explicitly proscribe racial abuse and harassment.

Canaan originally sought redress for an incident in which Carnie Mellon (CMU) professor Mary-Lou Arscott told her to submit a project which would show “what Jews do to make themselves such a hated group,” according to court documents. Later, the diversity official, who is not named in the filing, allegedly perpetrated illegal wiretapping in an attempted mediation between Arscott and Canaan, recording their conversation without securing the consent of every party who participated in the dialogue.

Carnegie Mellon University is located in Pennsylvania, a “two-party consent state” which proscribes recording conversations without the consent of every participant.

With the DEI official’s knowledge, Arscott allegedly continued to harass Canaan after the mediation by sending her a note which contained a link to an “antisemitic journal.” As the conflict progressed, a gang of CMU faculty piled on, reducing her marks and accusing her of “acting like a victim.” Canaan was also told that no one at CMU would “be an advocate for the Jews,” according to court documents.

Discovery has since revealed that the unnamed DEI official, whose sole responsibility is to protect students like Canaan from harassment and discrimination based on race, ethnic origin, and sex, is receiving a salary partly funded by Qatari money — which The Lawfare Project described as an example of foreign influence interfering with the enforcement of civil rights laws passed by US lawmakers.

Now, a judge has ordered Carnegie Mellon University to turn over a slew of documents “reflecting the full economic benefit received from its Qatari relationship,” a decision The Lawfare Project touted as both a major victory in the case and a dramatic revelation of the consequences of foreign influence in American higher education.

“This case shines a light on a dangerous civil rights conflict hiding in plain sight,” Lawfare Project director Ziporah Reich said in a statement. “Foreign governments with appalling human rights records are funding the very offices meant to protect students’ civil rights. This should alarm every parent, every student, and every policymaker in this country. The court recognized that foreign government funding is not peripheral but potentially central to understanding how civil rights laws are applied on campus.”

She continued, “That acknowledgement opens the door for courts nationwide to examine whether hostile foreign state interests are shaping institutional behavior in ways that undermine US law.”

Carnegie Mellon University — which has not responded to The Algemeiner’s request for comment on this story — is not the only school to be accused of being restrained from taking action on antisemitism by a straitjacket of Qatari money.

Last month, the Middle East Forum (MEF) issued a report titled “Qatar’s Multidimensional Takeover of Georgetown University,” which described how Qatar has allegedly exploited and manipulated Georgetown since 2005 by hooking the school on money that buys influence, promotes Islamism, and degrades the curricula of one of the most recognized names in American higher education.

“The unchecked funds provided by Qatar demonstrate how foreign countries can shape scholarship, faculty recruitment, and teaching in our universities to reflect their preferences,” the report explained. “At Georgetown, courses and research show growing ideological drift toward post-colonial scholarship, anti-Western critiques, and anti-Israel advocacy, with some faculty engaged in political activism related to the Israeli-Palestinian conflict or anti-Western interventionism.”

Georgetown is hardly the only school to receive Qatari money. Indeed, Qatar is the single largest foreign source of funding to American colleges and universities, according to a recently launched public database from the US Department of Education that reveals the scope of overseas influence in US higher education. Meanwhile, the federal dashboard shows Qatar has provided $6.6 billion in gifts and contracts to US universities, more than any other foreign government or entity. Of the schools that received Qatari money, Cornell University topped the list with $2.3 billion, followed by Carnegie Mellon University ($1 billion), Texas A&M University ($992.8 million), and Georgetown ($971.1 million).

“Qatar has proved highly adept at compromising individuals and institutions with cold hard cash,” MEF Campus Watch director Winfield Myers said in a statement. “But with Georgetown, it found a recipient already eager to do Doha’s bidding to advance Islamist goals at home and abroad. It was a natural fit.”

Another recent MEF report raised concerns about Northwestern University’s Qatar campus (NU-Q), accusing it of having undermined the school’s mission to foster academic excellence by functioning as a “pipeline” for the next generation of a foreign monarchy’s leadership class.

MEF found that 19 percent of NU-Q graduates carry the surnames of “either the Al-Thani family or other elite Qatari families.” Additionally, graduates from the House of Thani, the country’s royal family, are overrepresented in NU-Q by a factor of five despite being only 2 percent of the population.

The report also said that NU-Q uses its immense wealth, which includes a whopping $700 million in funding from Qatar, to influence the Evanston campus in Illinois, Northwestern’s flagship institution.

“Endowed chairs, faculty exchanges, and governance links” reportedly purchase opinions which are palatable to the Qatari elite instead of investments in new NU-Q campus facilities and programs.

Follow Dion J. Pierre @DionJPierre.

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Can Manischewitz make matzo ball soup hot again?

Last weekend, I was walking through Lower Manhattan, when I strolled past something confusing. Several women in matching baby blue leggings and puffer coats were dancing to pop music in a small park outside the Soho Apple store, surrounded by ice blocks with something — it was hard to tell what — frozen inside them. As I got closer, I realized that they were handing out some kind of greens-boosted energy drink. The set-up was a made-for-Instagram PR stunt.

The whole point of the event seemed to be to cultivate a cool Manhattanite sheen for the brand. People were taking cans of the beverage, because why not — it was free! No one, however, was hanging out and dancing with the paid promoters, who were dancing conspicuously alone. The drink, which was gross, piled up in nearby municipal trashcans. The whole thing left a sour taste in my mouth, and not just from the fake sweetener in the beverage. Do these stunts sell energy drinks? Do they sell anything at all?

Patches to be sewn onto hats as swag from the event. Photo by Mira Fox

These questions were front of mind when I showed up at an art exhibit at a gallery on the Lower East Side. The art show was called SOUP, and it was hosted by Manischewitz to mark the launch of, yes, a line of jarred soups.

When I walked in, there was a solid crowd mingling in the gallery. Photos from Manischewitz’s newest ad campaign from Ohad Romano — a delightfully campy set of family photos featuring, of course, jars of soup — hung on one wall, opposite the soup-free work of two other Jewish artists, psychedelic scenes by Dan Weinstein and colorful objects from Rosemarie Gleiser.

Orange-aproned waiters passed around teacups full of soup and a bartender made gin and tonics featuring Cel-Ray and spritzes with Manischewitz wine. (The wine is owned by a different company than the food products, so was unrelated to the event.) There was a line in the back room to get Manischewitz-themed patches sewn onto Manischewitz-branded hats. A baby on a woman’s hip giggled. A man in a sharp suit, cravat and kippah laughed with a group of friends as they all sipped chicken soup with matzo ball floaters.

But what did any of it have to do with actually selling soup?

Bartenders sling Cel-Ray gin and tonics and cups of soup. Photo by Mira Fox

Talia Sabag, a marketing manager at Manischewitz, told me that the art show was part of the rebrand that the company has been rolling out over the past few years. Their boxes of matzo went from a bookish off-white to a bright orange, with scribbled illustrations of little figures carrying bowls of soup across the box that look like they should have walked out of the Jewish Almanac. The company told The New York Times, in 2024, that the rebranding effort was to refresh the brand, but also to target a new base of “culturally curious” consumers. In short, they wanted to sell kosher products to everyone, not just Jews.

Nearly everyone at the art show’s opening, however, seemed to be Jewish. More relevantly, the show was only planned to be up for six days.

While I sipped my teacup of soup, I asked Sabag what the show was meant to achieve for the brand. At first, she stuck to the message, arguing that the show was exactly what it said it was: an art show about soup.

“We want to celebrate the interwoven ways cuisine plays a role in communicating Jewish culture to ourselves and to the world,” she said with a bright smile, all symbolized by “the warmth of soup!”

Eventually, though, we got down to it: “A lot of studies do show that Gen Z does buy products based on that coolness factor,” Sabag told me. (She mentioned Nutter Butter as an example; the cookie started posting surreal, apocalyptic memes and saw their sales spike as a result.) In the words of the Gen Z buyers the brand is trying to attract, the art show is aura farming.

A cup of matzo ball soup at the SOUP art show. Photo by Mira Fox

But is it possible to make Manischewitz cool? The brand is so iconic, so central to American Judaism, that it almost feels like asking whether it’s possible to make Judaism itself cool. Whether or not Judaism needs help in that arena is an open question, but plenty of people and brands have been trying to boost its coolness factor, whether it’s handbag designer Susan Alexandra’s glitzy launch party for her line of Judaica or the transgressive Bushwick burlesque show, Sinner’s Shabbat.

“We want to open up the conversation to the younger generations of course,” Sabag said. “But we’re not neglecting our core audience: our bubbes.” That means balancing nostalgia and hipness.

It’s almost impossible to purposefully construct coolness; by its nature, it resists trying. Usually, trying to be cool can only backfire, like the event with the energy drink dancers.

But I have to admit: The art show was kind of cool. It nailed its aesthetic, embracing the absurdity and surrealism of a moment in which a historic, grandmotherly brand like Manischewitz would be running an aura farming event, tonally a perfect fit for an irony-pilled era. Yet it also took itself seriously in the right ways; it was, ultimately, an actual art show with Jewish artists’ work in a neighborhood with deep Jewish roots, serving historic Jewish food. It felt genuine and rooted even as it was irreverent. Every detail was thoughtful. The drinks were actually good. The soup was exactly the same as ever.

The truth is, Manischewitz’s rebrand is cool because Manischewitz has always been cool. So has Judaism.

The post Can Manischewitz make matzo ball soup hot again? appeared first on The Forward.

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