Uncategorized
Why your synagogue, and mine, needs a pickleball court
(JTA) — The weekday minyan at my synagogue has been moved from the sanctuary to its airy social hall. And whenever I attend I have the same lofty thought: This would make a great pickleball court.
Pickleball, the subject of countless breathless articles calling it the fastest growing sport in America, is essentially tennis for people with terrible knees. Players use hard paddles to knock a wiffle ball across a net, on a court about a third as big as a tennis court. It’s weirdly addictive, and because the usual game is doubles and the court is so small, it’s pleasantly social. I play on a local court (I won’t say where, because it’s hard enough to get playing time), where a nice little society has formed among the regulars.
“A nice little society among the regulars” is also how I might describe a synagogue. Or at least that’s the argument I fantasize making before my synagogue board, in a “Mr. Smith Goes to Washington”-style speech that will convince them to let me set up a net in the social hall so I can play in the dead of winter. I dream of doing for synagogues and pickleball what Rabbi Mordecai Kaplan, the founder of Reconstructionist Judaism, did for shuls and pools: He popularized the notion of “synagogue-centers” that would include prayer services as well as adult ed, Hebrew schools, theater, athletics and, yes, swimming pools.
I might even quote David Kaufman, who wrote a history of the synagogue-center movement called “Shul With a Pool”: “Kaplan was the first to insist that the synagogue remain the hub from which other communal functions derive. Only then might the synagogue fulfill its true purpose: the fostering of Jewish community.”
Alas, the title “Mordecai Kaplan of Pickleball” may have to go to Rabbi Alex Lazarus-Klein of Congregation Shir Shalom, a combined Reform and Reconstructionist synagogue near Buffalo, New York — which knows from winter. Last week he sent me a charming essay saying that his synagogue has begun twice-weekly pickleball nights in its social hall. About 40 members showed up on its first night in November, and it’s been steady ever since.
“When my synagogue president presented the idea during High Holy Day services, many of our members rolled their eyes,” Lazarus-Klein, 49, wrote. But the rabbi counters by citing Kaplan and paraphrasing one of his forebears, Rabbi Henry Berkowitz, a 19th-century Reform rabbi who encouraged synagogues in the 1880s “to create programming related to physical training, education, culture, and entertainment to help better compete with social clubs. Over the years, synagogues have experimented with all types of sports activities including bowling, basketball, and, more recently, Gaga. Why not pickleball as well?”
Lazarus-Klein also told me in an interview that his synagogue doesn’t do catering, so the “social hall just sits empty except for High Holidays or bigger events.”
“Our buildings were built for just a few times a year. It’s a shame,” he said. “We have tried as a congregation to get our building more use. We rent to a preschool, we have canasta groups, we have adult education. But for large swaths [of time], especially the social hall is just completely empty.”
Lazarus-Klein wrote that the pickleball sessions have attracted regular synagogue-goers, as well as “many others who had never been to any other synagogue event outside of High Holy Days.”
The players also cross generations, including the rabbi’s 9- and 12-year- old sons and congregants as old as 70. “With a little ingenuity and a few hundred dollars, our empty social hall is suddenly filled several nights a week.”
I offered the rabbi two other arguments for in-shul pickling. First, hosting pickleball honors the spirit of any synagogue that has “Shalom” in its name: By bringing the court under its roof, the synagogue avoids the turf battles between tennis players and picklers that are playing out, sometimes violently, in places across the country.
And I shared with Lazarus-Klein my obsession with the synagogue as a “third place” — sociologist Ray Oldenburg’s idea of public places “that host the regular, voluntary, informal and happily anticipated gatherings of individuals beyond the realms of home and work.”
“That’s a great way of thinking of it,” said Lazarus-Klein. “I think our membership does kind of use it that way. It’s another base, not where they’re working and not where their home is, where they can feel at home.”
The “shul with a pool” has long been derided by traditionalists who say the extracurriculars detract from the religious function of synagogues. Kaufman quotes Israel Goldstein, the rabbi of B’nai Jeshurun in New York, who in 1928 complained that “whereas the hope of the Synagogue Center was to Synagogize the tone of the secular activities of the family, the effect has been the secularization of the place of the Synagogue…. [I]t has been at the expense of the sacred.”
Lazarus-Klein, who was ordained by the Reconstructionist Rabbinical College. argues that there is sacred in the secular, and vice versa.
“I think a synagogue is a community,” he told me. “A community is a place that supports each other and it’s certainly not just about Jewish ritual, right? It’s about being together in all different ways. And the pickleball just really expands what we’re able to offer and who we’re able to reach.”
Kaplan, I think, deserves the last word: The synagogue, he wrote in 1915, “should become a social centre where the Jews of the neighborhood may find every possible opportunity to give expression to their social and play instincts. It must become the Jew’s second home. It must become [their] club, [their] theatre and [their] forum.”
It must become, I know he would agree, a place for pickleball.
—
The post Why your synagogue, and mine, needs a pickleball court appeared first on Jewish Telegraphic Agency.
Uncategorized
Words of rescue: Yermiyahu Ahron Taub’s new book of poetry
עס זײַנען דאָ פּאָעטן װאָס זײַנען נבֿיאים, ווי למשל משה קולבאַק און חיים־נחמן ביאַליק. פֿאַראַן פּאָעטן פֿילאָסאָפֿן, װי עמילי דיקינסאָן אָדער אַהרן צײטלין. און טײל פּאָעטן זײַנען קינסטלער פֿון אימזאַש, װי רחל פֿישמאַן. זעלטן װען אָבער זעט מען אַ פּאָעט, װאָס איז מסוגל דורך זײַנע לידער צו באַלעבן אָדער באַװױנען עטלעכע פּערזענלעכקײטן, פּאַרשױנען, און דערבײַ אױפֿצובױען אַ גאַלעריע פֿון פֿאַרשײדענע מענטשן־טיפּן.
דער פּאָעט איז אָפֿט מאָל אַ שרײַבער פֿון ליריק, דאָס הײסט, פֿערזן װאָס װערן אַרױסגעזאָגט פֿון אַ געװיסן „איך“ װען לידער זײַנען אינטערעסאַנט, װיל מען הערן אַלץ מער פֿונעם „איך“. נאָר אַ פּאָעט װאָס קען באַשילדערן פֿאַרשײדענע פֿיגורן טוט אױף עפּעס ברײטערס.
אין זײַן נײַסטן ביכל פּאָעזיע, „עלות־הלילה אױפֿן בױדעם,“ שטעלט ירמיהו אַהרן טאַוב פֿאָר סײַ קאָמפּאָזיציעס פֿון לירישן „איך“, אַ נאַראַטאָר װאָס איז אין געװיסע אַספּעקטן ענלעך צו טאַובן אַלײן, סײַ דיכטונגען פֿון אַנדערע װעלטן, גאַסן און געגנטן. דאָס אַלץ טוט ער אין פֿאַרשײדענע זשאַנערס (לידער, פּראָזע־מיניאַטורן) און פֿאַרשײדענע שפּראַכן: נישט נאָר ענגליש מיט ייִדיש, נאָר אױך (אין אײן פֿאַל) ענגליש צוזאַמענגעפֿלאָכט מיט לשן־קודש.
לײענערס װאָס זײַנען שױן באַקאַנט מיט טאַובס װערק װעלן דאָ דערקענען פֿריִערדיקע מאָטיװן, װאָס זײַנען עיִקר־טעמעס פֿאַרן דאָזיקן מחבר. ער איז דער מײַסער־פּאָרטרעטיסט פֿון סעקסועלע דערװאַכונג, אַנטױשטן באַגער (סײַ רעליגיעזער, סײַ קערפּעלערכער), ריסן צװישן דורות, פֿאַרװעלקטער פֿרומקײט. נאָר זיכער האָט מען שױן אין אַנדערע קאָנטעקטן באַרירט די פֿאַרבינדונגען צװישן „קװירשאַפֿט“, אָפּגעפֿאָרנקײט פֿון פֿרומען דרך, און ייִדיש, װי טעמעס פֿון פּאָעזיע און ליטעראַטור בכלל. די דאָזיקע צװישנשײדן זײַנען גאָר װיכטיק פֿאַר טאַובס שאַפֿונגען.
באַזונדערש רירנדיק דאָ זײַנען די בילדער פֿון משפּחה־רײַבונגען, פֿון באַגעגענישן װאָס ברענגען נישט צו קײן עמאָציאָנעלע פֿאַרשטענדיקונגען.
אין אײנעם אַ ליד טרעפֿן מיר דעם נאַראַטאָרס פֿאָטער, אַ פֿרומען ייִד, װאָס סע װילט זיך אים גאָר שטאַרק לערנען זײַן קינד װי אַזױ צו װאַרפֿן אַ בײסבאָל. צום באַדױערן, טױג דאָס קינד צו דעם אַזױ פֿיל װי ער טױג צו לערנען — דאָס הײסט, גאַנץ שװאַך.
די זעלבע פֿיגור, דער פֿרומער פֿאָטער װאָס איז נישט צופֿרידן מיט זײַן אָפּגעפֿאָרענעם קינד, באַװײַזט זיך אין נאָך עטלעכע לידער אין באַנד, אַלע מאָל אין הינטערגרונד, בעטנדיק נאָך אַ קדיש, נאָך אַ בלאַט גמרא, כאָטש אַ מנחה, און אַלע מאָל דעם שטױס נאָך פּרו־ורבֿו. דער נאַראַטאָר, װידער, פֿאַרצײכנט זײַנע פֿאָטערס באַגערן. זײַנע אײגענע באַגערן ליגן אָבער ערגעץ אַנדערש.
טאַוב פֿאַרברײטערט אָפֿט זײַן קוק צו באַקענען אונדז מיט אַנדערע פּאַרשױנען: פֿרױען אין פֿאַרשלאָפֿענע שטעטלעך, ערשטמאָליקע „גײ“־ליבע־באַגעגענישן, אױסשטאַרבנדיקע מנינים. אױך חיות באַלעבט ער אין זײַנע פֿערזן:
די װילדע קאַץ װאָס האָסט געראַטעװעט פֿונעם הינטערגעסל
קאָרטשעט זיך, אומרויִק אונטערן גלעט פֿון דײַן האַנט,
ניט אין שטאַנד אױסצוהאַלטן, ניט אין שטאַנד זיך אַװעקצודרײען פֿון אַזאַ הנאָה.“
אַ באַמערקונג װעגן שפּראַך: װי אין זײַנע פֿריִערדיקע ביכלעך, װערן דאָ אַרײַנגענומען לידער אױף ענגליש און אױף ייִדיש. די ייִדיש־נוסחאות זײַנען אַלע מאָל באַגלײגט מיט פּאַראַלעלע ענגלישע װערסיעס. (איך דערלױב זיך דאָ אַ פּאָר אײדעלע טענות װעגן די גרײַזן װאָס זײַנען אַרײַנגעפֿאַלן אין די ייִדישע טעקסטן, און דאָס, װאָס טײל פֿון די ייִדיש־װערסיעס װערן געדרוקט אין קלענערע אותיות פֿון די ענגלישע.)
מע װאָלט דאָ געקענט זיך אַרײַנלאָזן אין אַ לענגערער דיסקוסיע װעגן די באַציִונגען פֿון די דאָזיקע װערסיעס. זײ זײַנען איבערזעצונגען אײנס פֿון אַנדערן, נאָר אױך אינטערפּרעטאַציעס. די ייִדישע לידער זײַנען (װאָדען?) מער אַדורכגעדרונגען מיט דער דראַמע װאָס באַגלײגט דאָס גאַנץ ביכל: די רײַבונגען צװישן דעם טראַדיציאָנעלן לעבן־שטײגער, פֿול מיטן שטרענגען דין, און דער בענקשאַפֿט פֿון דעם נאַראַטאָר, אַן אָפּגעפֿאָרענער װאָס װיל זיכער נישט זיך אומקערן, און פֿאָרט בענקט זיך אַהין. אינעם ליד „מילך־און־האָניקדיקע לבֿנה־האַרבסטונג“ לײענט זיך אַ ביסל טרוקן די ענגלישע שורה And, in that way, the Day of Rest lived up to its name
בשעת דאָס ייִדישע „און אַזױ טאַקע האָט דער יום־מנוחה אונדז נישט אַנטױשט“ גיט איבער אױף אַ קלאָרן אױפֿן װעגן װאָסער מין רו גײט דאָ די רײד.
איך האָב דאָ באַװיזן איבערצוגעבן נאָר אױפֿן שפּיץ מעסער די טעמאַטיק פֿון די דאָזיקע לידער. כאָטש טאַוב, בדרך־כּלל, גיט די בכורה עמאָציעס און געפֿילן, נישט קאָנסטאַטירונגען און אידעאָלאָגיעס, איז דאָס ביכל נישט קיין אומפּאָליטישע. פֿאַרקערט, די (ענגלישע) לידער „דער אָפּרו פֿון אַקטיװיסט“ און „פּערמאַנענטער אײַנװױנער, אָן קײן גרינעם קאַרטל“ גיבן איבער אױף אַ האַרץ־רײַסנדיקן אופֿן, װי זײערע טיטלען זאָגן אָן, די אָנשטרענגען און קאָמפּראָמיסן פֿון הײַנטיקן פּאָליטישן מאָמענט.
לױט מײַן מיינונג ווערט דאָס ביכל אָרגאַניזירט מיטן דראַמאַטישן בױגן פֿון אַ מענטשלעכן לעבן, פֿון ענגלישן ליד „דאָס ליכט בײַם אָנהײב טונעל“, אין אָנהײב, ביזן לעצטן ליד „צום סוף“, װאָס װענדט זיך צום לײענער אַזױ:
װען איך גײ אַװעק,
רײַס ניט די קלײדער,
און טראָג ניט קײן שװאַרץ,
באַהאַלט ניט דעם שפּיגל….
זײַ נישט קײן אָבֿל אין גאַנצן.
„װען איך גײ אַװעק,“ זאָגט דער נאַראַטאָר, „מאַך פֿאַר זיך אַ שׂימחה.“
נאָכן געזעגענען זיך מיטן דאָזיקן ביכל, װינטשט מען דעם מחבר נאָך לאַנגע יאָרן פֿון דער שׂימחה פֿון שאַפֿן נאָך טיף־גרײכנדיקע און פֿילעװדיקע מעדיטאַציעס װעגן לעבן און טױט, פֿרומקײט און װעלטלעכקײט, סעקס און ליבשאַפֿט, „קװיר“־ און העטעראָ־אידענטיטעט.
אין „געבעט“, דאָס סאַמע ערשטע ליד, װענדט זיך דער פֿאָטער צום נאַראַטאָר: „דער טאַטע רופֿט מיך צו היטן שבת“, צו דאַװנען, צו לערנען, זאַכן װאָס דער נאַראַטאָר װיל נישט, איז נישט מסוגל צו טאָן. קומט דער פּאָעט צום אױספֿיר אַז „נאָר די װערטער קענען מיך ראַטעװען.“
אַ בעסערע װעלטלעכע תּפֿילה קען נישט זײַן. הלװאַי אױף אונדז אַלעמען געזאָגט געוואָרן.
The post Words of rescue: Yermiyahu Ahron Taub’s new book of poetry appeared first on The Forward.
Uncategorized
Israel, US condemn Belgium over planned prosecutions tied to Jewish circumcisions
(JTA) — A diplomatic spat erupted on Wednesday after Belgian prosecutors moved to charge two Jewish men tied to ritual circumcisions, prompting Israeli and U.S. officials to accuse Belgium of targeting Jews for practicing their faith.
Gideon Saar, Israel’s minister of foreign affairs, lit into the country in a post on X Wednesday morning, calling the indictments a “scarlet letter on Belgian society.”
“With this act Belgium joins a short and shameful list, together with Ireland, of countries that use criminal law to prosecute Jews for practicing Judaism,” Saar wrote, later calling circumcision a “cornerstone of Jewish faith” and urging the Belgian government to “act immediately and to find a solution.”
Saar’s condemnation was quickly joined by the U.S. ambassador to Belgium, Bill White, who had previously called on Belgium to drop the “ridiculous and antisemitic” investigation of mohels in February.
“This is a shameful stain on Belgium,” White wrote in a post on X. “The prosecution of these religious figures (mohels), one of whom is American, is WRONG and won’t be tolerated. Belgium will be thought of now as anti Semitic by world. Until this is resolved – there is no way around it.”
White, a President Donald Trump appointee who faced criticism for amplifying social media posts by a far-right Belgian political activist convicted of racism and Holocaust denial, added that the “Trump Administration condemns this judicial action” and called on the Belgian government to “work with the Jewish leaders and communities to find a certification solution immediately.”
The condemnation by White and Saar comes after the Antwerp Public Prosecutor’s Office announced that it intends to prosecute two Jewish men on charges related to performing circumcisions, a practice that is required by law to be performed by licensed medical professionals in Belgium.
Last year, Belgian authorities raided multiple sites, including two in Antwerp’s Jewish Quarter, at the beginning of an investigation into illegal circumcisions. Investigators also requested lists of children who had recently been circumcised, according to VRT NWS, the Flemish public broadcaster.
But the sharp criticism by the two leaders was later dismissed by Belgian Foreign Minister Maxime Prévot, who wrote in a reply to White’s post that it was “inappropriate to publicly criticize a country and tarnish its image simply because you disagree with judicial proceedings.”
“I recall that the proceedings in question were initiated by representatives of the Jewish community themselves,” Prévot continued. “To portray those as a country’s desire to undermine the religious freedom of Jews is defamatory. This freedom has never been called into question and never will be in our country. Our Constitution protects it. And it is not for an ambassador to dictate the government’s agenda.”
In response to Saar’s post, Prévot wrote, “Enough with these caricatures.”
“Since you yourself recently urged against conducting diplomacy via Twitter, I suggest that we discuss all these issues during a meeting in Israel at a time that suits you best, in order to put an end to any misinterpretations,” Prévot continued.
This article originally appeared on JTA.org.
The post Israel, US condemn Belgium over planned prosecutions tied to Jewish circumcisions appeared first on The Forward.
Uncategorized
Rutgers disinvites commencement speaker over tweet claiming Israelis ‘train dogs to sexually assault prisoners’
(JTA) — Administrators at Rutgers University have canceled a commencement speaker scheduled for next week, citing an “inflammatory claim” the speaker tweeted about Israel.
Rami Elghandour, a Rutgers alumnus and a producer of an Oscar-nominated docudrama about a Palestinian girl who died in Gaza, was set to deliver the speech at the university’s School of Engineering on May 15. But the university, New Jersey’s public flagship, rescinded the invitation on Wednesday.
The Associated Press was the first to report that Elghandour’s invitation had been rescinded and that the university said social media posts about Israel were the cause.
To the Jewish Telegraphic Agency, a university representative specifically cited an April 20 tweet by Elghandour that accuses Israel of genocide and says the Israelis are “running dungeons where they train dogs to sexually assault prisoners.”
The tweet was a response to a post from California Rep. Ro Khanna advocating for cutting U.S. aid to Israel, which was itself a response to a post by AIPAC, the pro-Israel lobby that has become a bogeyman in U.S. politics. The unsubstantiated claim that Israel trains dogs to assault prisoners has circulated widely in recent weeks among some pro-Palestinian activists.
“The Rutgers School of Engineering was recently informed that some graduating students would not attend their graduation ceremony due to concerns about the invited speaker’s social media posts, including one that shared an inflammatory claim,” Dory Devlin, a representative for Rutgers University, told JTA in an email. “After discussing these concerns with the speaker, the School of Engineering has rescinded the convocation speaker invitation to Rami Elghandour.”
Elghandour, who owns a biotech company and was an executive producer for the award-winning documentary “The Voice of Hind Rajab,” declined through a spokesperson to respond to a JTA request for comment. The spokesperson pointed to his statement on social media, where he disparaged the school’s decision.
“After a ‘few’ students complained about my selection as speaker because of my social media advocacy for Palestine, Rutgers has canceled my speech,” Elghandour wrote. “They decided that the feelings of a handful of students who said that my social media posts ‘opposed their beliefs’, were more important than the experience of the entire graduating class, the reputation of the school, the dignity and belonging of Arab and Muslim students, and the First Amendment.”
In addition to executive-producing “The Voice of Hind Rajab,” Elghandour was also a producer on the film “American Doctor,” about three physicians — including a Palestinian and a Jew — who traveled to Gaza to aid civilians there.
Rutgers University Hillel, the campus Jewish group that also engages students around Israel, did not immediately respond to a request for comment.
Rutgers settled a federal civil rights investigation into its handling of antisemitism in January 2025. It agreed to update its anti-discrimination policies as investigators were poised to find that the school did not protect Jewish students from antisemitism in the wake of the Oct. 7, 2023, attack on Israel and the subsequent war in Gaza.
The incident adds to a string of dustups over Israel at commencements this year and in the past. The University of Michigan’s president apologized after faculty senate chair Derek Peterson praised pro-Palestinian student protesters during his speech on Saturday; Elghandour shared several posts in defense of Peterson’s speech.
This article originally appeared on JTA.org.
The post Rutgers disinvites commencement speaker over tweet claiming Israelis ‘train dogs to sexually assault prisoners’ appeared first on The Forward.