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Growing number of young Jews turning to service to express their Jewish values

When Jon Cohen was in college a decade ago studying biology and chemistry with plans for medical school, he knew he wanted to make a difference in the world beyond the Florida State University campus in Tallahassee.

So he and some friends decided to launch a community project teaching science to children from low-income households living nearby. Every Friday, they’d conduct experiments with the kids designed to spark excitement and curiosity about the world around them in a way that would leave an impact on them beyond school.

The idea of service was something Cohen had grown up with in his more affluent Miami suburb, and he wanted to take some time off between college and medical school to devote to it. When, as a college senior, Cohen saw an email about a Jewish service fellowship with Repair the World, he applied.

“I was really interested in seeing what justice-minded Judaism was like,” Cohen recalls.

His family didn’t practice Judaism framed through the lens of morals and values, he said, but rather through rituals like Sabbath observances and attending synagogue. He didn’t go to a Jewish day school or summer camp, he didn’t know Hebrew, and when his parents divorced, they stopped observing Shabbat, leaving Cohen with few pathways for Jewish connection.

When Cohen started his fellowship in New York for Repair the World, he realized he had found a different model for Jewish action — one that felt more meaningful. Cohen worked with Digital Girl, an organization that teaches computer coding to kids of all genders in underfunded schools in neighborhoods like Chinatown, Bedford-Stuyvesant and East New York where many people live in poverty.

Cohen is one of over 230 people who have “served” full-time through Repair the World’s fellowship. Another 740 have completed Repair’s service corps, a three-month, part-time Jewish service learning program for young adults. Since 2009, Repair has partnered with approximately 2,880 service organizations, resulting in over 516,000 acts of service and learning. The goal is to reach 1 million by 2026.

This kind of Jewish engagement is indicative of a sea change in the Jewish communal world: Service is now an integral part of American Jewish life and a meaningful form of Jewish expression, especially for younger adults. Service projects increasingly are how American Jews put their faith into practice and find purpose through humanitarian acts.

“Younger generations are deeply passionate about making the world a better place and improving their communities,” said Robb Lippitt, chair of Repair the World’s board of directors. “Connecting this passion to their Jewish values is something that Repair does really well.”

The organization sends Jewish young adults to serve both with Jewish and non-Jewish organizations addressing needs such as food, housing, and other local needs. Repair the World’s activities are structured with an eye toward making them meaningful Jewish experiences.

“Everything we do is done through both a Jewish and a social impact lens,” said Cindy Greenberg, Repair’s president and CEO. “In addition to hands-on service, we look at the issue area at hand and ask: Why is my service needed? What are the underlying societal challenges impacting this issue and how might it be healed? And what does Jewish wisdom have to say about these challenges and our obligation to repair the world?”

Janu Mendel, the Southeast regional director of Repair the World, tends to vegetation at a local community farm in Miami. (Courtesy of Repair the World)

Greenberg said expanding the Jewish service movement will lead to a flourishing Jewish community and strengthen society generally.

Repair the World was founded 13 years ago to make service a defining element of Jewish life. Since then, studies have shown that Jewish young adults increasingly express their Jewish identity by caring for the vulnerable.

“Over 13 years, Repair the World has been the driving force of the Jewish service movement, ensuring that these experiences are grounded in serious Jewish learning,” said Barry Finestone, president and CEO of the Jim Joseph Foundation, one of Repair’s funders. “Repairs organizational partnerships, fellowship programs, and proven best practices define the movement today — and enable so many to find purpose in Jewish life while creating change.”

While most of those who serve with Repair — about three quarters — are Jewish, much of the impact is in non-Jewish communities. About eight years ago, for example, the organization began partnering with St. John’s Bread and Life, a faith-based emergency food provider in Brooklyn that operates a food pantry, serves hot meals and hosts a mobile kitchen.

St. John’s serves approximately 1,000 hot meals a day, according to Sister Marie Sorenson, the chaplain there. The current Repair the World fellow serving with St. John’s has continued volunteer outreach, ensuring that unhoused and food-insecure individuals and families in the neighborhood have their nutritional needs met with compassion and respect. Repair also has organized volunteers to give thousands of toiletries, personal hygiene kits, baby wipes, diapers and baby formula to clients of St. John’s.

“Because we are both faith-based service organizations, we have really connected well with each other,” Sorenson said.

This commitment to food justice is connected to Repair’s service impact nationwide. Repair has mobilized volunteers to donate 200,000 pounds of food and prepared or served more than 100,000 meals to people in need throughout the country.

In the partnership with St. John’s, the Christian participants tend to be locals who have extra time or are retirees, whereas the Repair volunteers are “young people who value service, who value giving back to the community,” Sorenson noted.

Repair is funded by a wide array of supporters, including Jewish federations across the country, the Jim Joseph Foundation, and the Charles and Lynn Schusterman Family Philanthropies. Repair’s expansive pandemic response, Serve the Moment, drew funding from philanthropist MacKenzie Scott and the Jewish Communal Response and Impact Fund, known as JCRIF.

Repair has also invested significantly in partnerships with other Jewish organizations to maximize reach and impact.

“The power of Repair’s model is the opportunity it provides for young adult volunteers to learn from and work in deep partnership with the communities they are serving — while engaging in Jewish life and learning,” said Lisa Eisen, Repair’s founding board chair and co-president of Schusterman Family Philanthropies. “We saw this so clearly through the pandemic, when Repair mobilized tens of thousands of young Jews to support people in need while also providing an avenue for them to stay connected to each other and Jewish community.”

Eric Fingerhut, the president and CEO of the Jewish Federations of North America, described service programs as a gateway to greater Jewish involvement. “We believe service is a powerful tool for expanding engagement in Jewish life across the system,” Fingerhut said.

Volunteers paint and restore a community space during MLK Weekend of service in New York. (Shulamit Photo + Video)

Lippitt, Repair’s board chair, noted that Repair’s service work is especially important given the divisions in the country right now.

“It’s a vitally important bridge-building experience with our neighbors in these divided times,” he said. “The benefits that come at this moment in American history of getting out in the community and serving alongside people who may not see the world as you do are just immense for the community and for society.”

Many of the young Jews who work with Repair the World come from cohorts that traditional Jewish organizations have struggled to reach. In the most recent data collected by the organization, Repair found that between 19 and 25% of participants identify as having a disability; 25% of participants and 44% of corps members identify as non-white; and 75% of fellows, 42% of corps members, and 22% of participants identify as LGBTQ.

After Jon Cohen finished his yearlong fellowship with Repair, he went to medical school as planned, but he soon realized it wasn’t the path he wanted. When an opportunity came up to join Repair’s staff in Miami, he jumped at the opportunity, staying for three years. He now is the director of community mobilization at Keshet, the Jewish LGBTQ+ rights organization, and serves on Repair’s board of directors.

“Service has always been something that was important to me but never existed through Judaism until I did the fellowship,” Cohen said of his experience. “It was groundbreaking for me to learn about tikkun olam and all of my Jewish values. It was such an educational experience, and now I feel so proudly and passionately Jewish because of the foundation Repair the World gave me.”


The post Growing number of young Jews turning to service to express their Jewish values appeared first on Jewish Telegraphic Agency.

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What Happened, Megyn Kelly?

Megyn Kelly hosts a “prove me wrong” session during AmericaFest, the first Turning Point USA summit since the death of Charlie Kirk, in Phoenix, Arizona, US, Dec. 19, 2025. Photo: REUTERS/Caitlin O’Hara

Megyn Kelly is one of the leading voices in the American right-wing media landscape.

The former Fox News host’s podcast draws millions of listeners, and is one of the highest-ranked news podcasts in the United States.

But with that influence has come a noticeable and troubling shift in her approach to Israel.

In less than a year, Kelly has gone from a supporter of Israel and the Jewish people to someone who downplays antisemitism and suggests Israel wields disproportionate influence in American politics.

A few examples illustrate the change:

  • In November 2022, Kelly referred to far-right figure Nick Fuentes’ meeting with then-former President Donald Trump as “absolutely disgusting” and “deeply, deeply wrong.” Yet in November 2025, during a conversation with Ben Shapiro, she defended Tucker Carlson’s decision to platform Fuentes.
  • In June 2025, Kelly lauded the American bombing of Iranian nuclear sites and emphasized longstanding US opposition to a nuclear Iran. Nine months later, she described the joint Israel-US operation as “Israel’s war.”
  • In November 2022, Kelly called rising antisemitism “disturbing” and forcefully condemned anti-Jewish hate. By December 2025, she accused Jewish figures like Ben Shapiro and Bari Weiss of “making antisemites,” while downplaying the role of figures like Tucker Carlson in amplifying such rhetoric.
  • In June 2025, Kelly framed an attack on a gathering of Jews advocating for Israeli hostages in Boulder, Colorado, as a likely terror incident tied to broader antisemitic violence. But after a Lebanese man attacked a Michigan synagogue in March 2026, her only responses were reposting a claim about the attacker’s family — omitting their Hezbollah ties — and a brief reference to him as a “naturalized citizen from Lebanon.”

So, what changed?

Kelly’s shift appears to have begun in July 2025, when she claimed that Israel was making itself “the villain of the world” during an appearance on Piers Morgan’s show.

A month later, she interviewed then-Rep. Marjorie Taylor Greene (R-GA), who argued that Israel exerts undue influence over the US government and that American politicians are “bought and paid for” by AIPAC. Kelly stopped short of endorsing Greene’s claims of “genocide” in Gaza, but still maintained her support for Israel’s right to defend itself.

In September 2025, Kelly cited Max Blumenthal, regarding the death of Charlie Kirk and Israel, lending credibility to a figure widely associated with misinformation and conspiracy theories.

Since then, the pattern has intensified. As noted above, Kelly has defended Tucker Carlson’s platforming of antisemites, declined to confront antisemitism on the right (claiming her focus is the “left”), and increasingly suggested that Israel exerts outsized control over US foreign policy.

This change appears driven by both political and personal factors.

Within the American right, an ongoing dispute between traditional foreign policy hawks and “America First” isolationists has intensified — especially since the assassination of Charlie Kirk in September 2025.

Israel has become a central fault line in that divide.

On the isolationist side, this debate has increasingly overlapped with the normalization of extremist and antisemitic rhetoric seen in figures like Tucker Carlson and others who platform voices that demonize Israel and Jews.

This retreat from foreign engagement, combined with flirtations with antisemitism, is particularly pronounced among younger right-wing audiences drawn to figures like Carlson and Candace Owens.

Against this backdrop, Kelly appears to be recalibrating.

Rather than shaping her audience, she is following it, moving from tentative criticism to increasingly sweeping claims.

Yet she has not fully embraced the conspiratorial rhetoric of Carlson or Owens. Instead, she acts as a bridge shielding more extreme voices while refusing to challenge them.

That makes her less an extremist than an enabler.

There are also more personal incentives at play. As noted by Ben Shapiro, Kelly has a history of adjusting her positions to maximize engagement, reflecting trends within the right rather than shaping them.

Her podcast is managed by Red Seat Ventures, which also produces Tucker Carlson’s show and other right-leaning content. Breaking with those figures could carry professional costs.

Taken together, Kelly’s shift appears driven by audience capture, relevance, and incentives, not principle.

And when a major media figure operates that way, it raises serious questions about the integrity of American political discourse.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

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Yes, It Should Be Spelled ‘Anti-Semitism’ — and Yes, It Matters

Jewish Americans and supporters of Israel gather at the National Mall in Washington, DC on Nov. 14, 2023 for the “March for Israel” rally. Photo: Dion J. Pierre/The Algemeiner

With everything happening right now — bombs thrown in New York City; synagogues and Jewish schools shot up in Michigan, Toronto, and the Netherlands; Israelis beaten in nearly every European country — one would think that semantic arguments would be the last thing we’re engaging in.

But we’re Jews; we do like to argue. And even pro-Israel millennials were raised on the post-modern falsehood that words can be manipulated to suit personal agendas.

It all started with the forbidden hyphen, which refused to conform to social media norms. Hashtags are sacred on social media. And hashtags are anti-hyphen — sorry, #antihyphen — so anti-Semitism had to be smushed up and millennialized: “antisemitism.”

If you dare to spell it correctly, you will receive long tirades on how conformity will set you free.

Never mind that non-conformity is at the essence of who we are as a people — and all free societies. And that when French anti-Semites began throwing Holocaust survivors out of windows and poisoning Jewish kids’ food, the perpetrators didn’t shout: “No hyphen!”

In the old days, we would call these types of theoretical arguments “academic” — essentially, meaningless. It’s quite ironic, actually, given that so much of academia is now meaningless. But we’ve now moved past meaningless to actually harmful.

The newest post-modern fascism I mean fashion is to not just remove the hyphen from anti-Zionism but to smush it up into: antizionism.

It is so disrespectful to the word Zion, which of course means Jerusalem (Tziyon), and to Zionism, which means the return of Judeans to our homeland, that many of us find it hard to even look at these post-modern configurations.

But by unlinking the term to anti-Semitism, post-modernists have also allowed it to be redefined by anyone with an anti-Semitic agenda. At a minimum, this could lead to a course called something like “Zionism vs. anti-Zionism,” and we all know how factually accurate that will be.

The post-modernists argue that we need to say that anti-Zionism is a hate movement. Leaving aside the fact that anti-Semitism says precisely that, I would even be willing to indulge a little of this nuttiness if the primary source of today’s anti-Semitism was still coming from the Soviet Union.

The Soviets did a great deal of damage, and not just by promoting the warmth of collectivism. In addition to creating the Palestine Liberation Organization (PLO) with Egyptian Yasser Arafat in 1964, the Soviets first introduced the oppressor/oppressed narrative into our universities, failing to mention of course that Russia has been (and is) one of the greatest oppressors throughout history.

But the truth is, the bulk of today’s anti-Semitism on the left — both in and out of academia; both here and in Europe — is not coming from Marxists. It’s coming from Islamists. Many people who immigrated here came from countries where anti-Semitism was part of the formal education system, and also the informal one. It’s taboo to say that these days — even though a look at the “anti-Israel” marches on the streets of the West shows this dynamic — but ignoring the problem doesn’t make it go away.  

Arab Muslims who were living in Eretz Yisrael before 1948 — before the fulfillment of Zionism — opposed Jews living on any piece of the land. That’s why there is no “Palestinian state” today. Because while the UN granted one in 1947, the Palestinian Arab population and five Arab armies rejected that. Instead, they tried to kill every Jew in Israel, and take all of the territory for their own. You never hear the fact that they turned down a Palestinian state in any discussion about the Middle East these days.

The anti-hyphen warriors claim to be merely calling out a hate movement. But by giving it a new name they’re legitimizing it. We still need to “name the movement,” they vehemently demand.

Okay. It’s called anti-Semitism. It’s the world’s oldest hatred. Spelling it incorrectly doesn’t lessen the hate or mitigate the violence that always follows. It just takes our eyes off of the escalating situation. No doubt Islamists can’t believe their good fortune.

Karen Lehrman Bloch is editor in chief of White Rose Magazine. A different version of this article appeared in The Jewish Journal.

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After Ukraine and Iran, NATO Must Change

A Turkish army personnel walks as they search a field after a piece of ammunition fell following the interception of a missile launched from Iran by a NATO air defense system, in Diyarbakir, Turkey, March 9, 2026. Photo: REUTERS/Sertac Kayar

The war with Iran — along with the Ukraine war — have exposed wide cracks in NATO. The political and economic realities have changed dramatically since the birth of NATO, and more so after the end of the Cold War.

Institutions, especially these multinational ones, are never quick to react to the changes around them. And they are also, like every bureaucracy, resistant to change. Eventually, they serve no purpose but the glory of the past and the employment of the bureaucracy itself. And that is exactly where NATO could find itself if reform doesn’t happen.

At the end of the Cold War, Russia, slowly emerging from the ruins of the Soviet Union, presented itself as a great economic opportunity. European NATO members bought into the new economic-security architecture of the continent that consisted of two pillars: energy from Russia and security from the United States.

Europe was to be in the middle, reaping the benefits from the cheap oil and gas from Russia and spending far less on defense than the US.

A military alliance like NATO assumes each member is, regardless of its size, economy, and military capabilities, willing to put its citizens in harm’s way when war is the only option left.

Russia’s aggression against Ukraine has shown that this is not the case. Most NATO members admit that Russia is the biggest threat to Europe and NATO. They publicly declare that Ukraine is just the first step in Russia’s strategy to reclaim its previous glory (and territory), and the status of a superpower.

Yet, they repeat the assertion that under no circumstances will NATO, or any European troops, participate directly in the hostilities. True, Ukraine is not a NATO member, but NATO has shown Europe’s desire to avoid war at all costs. If a country like Poland or Estonia, both NATO members, was attacked by Russia, does anyone believe NATO would actually engage Russia in direct combat?

The blame for this abdication of duties lies, at least partially, with the United States. When NATO was created, Europe, devastated by the war, was in no position to match even remotely what the US could offer to the alliance. The United States assumed the burden in money and fighting force.

Europe has recovered and prospered since that arrangement. The reality changed, but the division of labor in NATO between the US and its European members did not. The United States never, until President Donald Trump came into office, pressed the point forcefully or publicly. NATO did contribute to the War in Afghanistan, but its small participation is not enough to confront the very real threats of Russia and this new century.

The story repeats itself in the war with Iran. The oil and gas from the Middle East is important for energy-hungry Europe. Although the amount of European oil that passes through the Strait of Hormuz is low, the percentage of imported jet fuel is high — and the war affects the market overall.

Yet the United States finds itself begging NATO members to participate in opening the Strait. Iran, with its nuclear weapons and ballistic missile program, with its fanatic anti-Western ideology, and control of the energy routes, is a strategic threat to NATO European members. But the United States finds itself, along with Israel, dealing with the issue.

Some NATO members may still join the fight. It will be great to see some help coming, but the cracks in NATO are irreparable. The conflicts of the 21st century are showing that NATO is hopelessly divided. It is no longer a military alliance, but a bureaucratic machinery pretending to be a military force. NATO must be a coalition of the willing, not just of the participating.

A superpower, no matter how powerful, needs dependable alliances. The United States cannot continue leading the world alone. NATO in its current form does not provide security to either side of the Atlantic. The respective goals are different. Yet the United States and Europe need each other. Perhaps, another alliance should be created in place of NATO, consisting of the countries willing to engage the enemy.

It does not matter if the alliance is smaller. What matters is that the new group of countries shares the same vision and resolve. NATO was never the goal. It was the means. And so should whatever comes next.

The author lives and works in Silicon Valley, California. He is a founding member of San Francisco Voice for Israel.

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