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In a shift, Hebrew College will now admit and ordain rabbinical students whose partners are not Jewish
(JTA) — Hebrew College will begin admitting and ordaining rabbinical students in interfaith relationships, according to new admissions standards revealed on Tuesday.
The decision makes the pluralistic seminary outside of Boston the second major rabbinical school in the United States to do away with rules barring students from dating or marrying non-Jews. The Reconstructionist Rabbinical Seminary was the first to do so in 2015.
Hebrew College’s decision comes as rabbinical schools compete over a shrinking pool of applicants and after decades of rising rates of intermarriage among American Jews.
Rabbi Sharon Cohen Anisfeld, Hebrew College’s president, announced the policy change in an email to students and graduates on Tuesday evening. She said the decision, which followed a year and a half of review, came amid a broad revision of the seminary’s “guiding principles for admission and ordination.”
Those new guiding principles were published on the admissions page of Hebrew College’s website late Tuesday, replacing different language that had included the partner policy. “We do not admit or ordain rabbinical students with non-Jewish partners,” the page had previously said, adding that applicants whose partners were in the process of converting would be considered.
“This is a really exciting moment for Jewish communities everywhere,” said Jodi Bromberg, the CEO of 18Doors, a Jewish nonprofit that supports interfaith families. “We all will get to benefit from Jewish leaders in interfaith relationships who have been sidelined from major seminaries up to now.”
Hebrew College has set aside time on Wednesday for its roughly 80 rabbinical students and others to process their reactions about the change, which Anisfeld had previously said she expected to be intense no matter the decision. She declined to comment late Tuesday, saying that she was focused on communication with members of her community.
“This has not been a simple process and, in addition to the strong feelings raised by the policy itself, there have been complex feelings about various stages of the process we’ve undertaken over the past year,” Anisfeld wrote in a message to students in October, in a series of emails obtained by the Jewish Telegraphic Agency.
Hebrew College’s policy change reflects a longstanding and sometimes painful dynamic in American Jewish life: While nearly three-quarters of non-Orthodox Jews who married in the last decade did so to non-Jews, few traditional rabbinical schools have been willing to train or ordain rabbis in interfaith relationships. Their policies have roots in Jewish law, known as halacha, which prohibits marriages between Jews and non-Jews. But they also reflect anxiety among American Jewish leaders over whether high rates of intermarriage threaten the future of Judaism, and whether rabbis must model traditional practices in their families.
At Hebrew College, which launched its rabbinical school 20 years ago, the prohibition against interfaith relationships had been the only admissions requirement rooted in Jewish law beyond the rule that applicants must be considered Jewish according to at least one Jewish movement. There was no requirement that rabbinical students keep kosher or observe Shabbat.
When the school’s leadership first solicited feedback from students a year ago, several took aim at what they said was hypocrisy in the approach to Jewish law.
“This is the one area of students’ halachic life where I am acutely aware that the school does not trust us, does not think we are capable of navigating our own personal lives, and does not believe that the choices we may make for ourselves have the capacity to expand and enrich our Jewish practice,” wrote one student, according to a collection of anonymous comments shared among students at the time.
A chuppah at a Jewish wedding. More than 60% of American Jews who have married in the last decade have done so to non-Jewish partners, according to a 2021 study from the Pew Research Center. That proportion rises to nearly 75% for non-Orthodox American Jews. (Scott Rocher via Flickr Commons)
Most of the 15 comments that students and graduates shared with their peers called for doing away with the ban on interfaith student relationships, often citing the benefits of having Hebrew College-ordained rabbis reflect the families they are likely to serve.
“We should be training rabbis for the Jewish community that exists and that we want to cultivate, not the one we wish existed or that existed in the past,” one student wrote. “Having intermarried rabbis could do a lot of good: perhaps having role models for a fulfilling, active, intermarried Jewish can help people feel welcomed, not just grudgingly tolerated after the fact — and can increase the likelihood that those intermarried couples want to raise Jewish children.”
Several students and graduates wrote that the policy as it stood incentivized students to obscure their relationships, denying them dignity and preventing their mentors and teachers from fully supporting them. Several suggested that prohibiting students in interfaith partnerships could have a disproportionate effect on queer Jews and Jews of color.
At least one person argued against changing the policy, instead suggesting that the school strengthen enforcement and clarify expectations about other Jewish practices and values.
“By changing the policy Hebrew College is sending the message to the Jewish world that love-based marriages are more sacred than the covenant with which we made at Sinai,” that student wrote, referring to the moment in Jewish tradition when God first spoke to the Israelites. “However, by not changing the policy Hebrew College is affirming that students learn the art of lying. Therefore, my suggestion is to keep the policy but change the ethics on how it is enforced.”
Those comments followed a two-day workshop, facilitated by experts in conflict resolution, about the policy a year ago. The experience was challenging for many of those in attendance, according to the student comments.
“The pain of the need to hide was on full display during Winter Seminar, and I found myself wondering if I could remain in a community whose first response was anything other than to seek healing for the hurt that the policy has inflicted,” one wrote at the time.
With tensions high, an initial deadline to decide whether to keep the policy came and went last June. In late October, Anisfeld wrote to students with an update. A special committee including both rabbinic and academic faculty members had been meeting regularly since July, she said, and would be presenting their recommendation by the end of January.
Last week, she said in her message to students and graduates on Tuesday, Hebrew College’s board approved the policy change and admissions principles revisions.
The decision could renew pressure on other rabbinical schools amid steep competition for students. Several non-traditional rabbinical schools that do not have a requirement about the identities of students’ spouses have grown in recent years, while Hebrew College; the Reform movement’s Hebrew Union College; and the Jewish Theological Seminary and the Ziegler School of Rabbinic Studies in the Conservative movement all shrunk. Hebrew College recently completed a move to a shared campus after selling its building under financial duress.
“We continue to hear from folks who want to be rabbis and up until this moment had really limited choices,” said Bromberg. “I can’t help but think that this will have a really positive impact on the enrollment in Hebrew College’s rabbinic program.”
The pressure could be especially acute for Hebrew Union College, the Reform seminary with three campuses in the United States. (Because of declining enrollment, the school is phasing out its Cincinnati program.) HUC does not admit or ordain students in interfaith relationships, even though the Reform movement, which does not consider halacha to be binding, permits its rabbis to officiate at intermarriages and to be intermarried themselves.
That policy, which the movement reaffirmed after extensive debate in 2014, has drawn resentment and scorn from some who say it is the only thing holding them back from pursuing Reform ordination.
“All my life, my community had told me that no matter who you are or who you love, you are equal in our community and according to the Divine. But now it feels like I’ve been betrayed, lied to, misled,” Ezra Samuels, an aspiring rabbinical student in a queer relationship with a non-Jewish man, wrote on Hey Alma in 2020, expanding on a viral Twitter thread.
But even the Conservative movement, which bars rabbis from officiating at intermarriages and only recently began permitting members of its rabbinical association to attend intermarriages, is grappling openly with how to balance Jewish law and tradition against the reality around interfaith relationships.
The movement recently held a series of online meetings for members of its Rabbinical Assembly to discuss intermarriage, sparking rumors that the movement could be headed toward policy changes. That’s not the case, according to movement leaders — though they say other shifts may be needed.
“There are no proposals at present to change our standard,” said Rabbi Jacob Blumenthal, the CEO of the RA and United Synagogue of Conservative Judaism, the movement’s congregational arm. “But there is a conversation about what are the ways that we can provide more pastoral guidance to colleagues, especially around moments of marriage.”
The Pew study found new high rates of intermarriage in the Jewish community. (iStock/Getty Images)
Keren McGinity, the USCJ’s interfaith specialist, previously directed the Interfaith Families Engagement Program, a now-defunct part of Hebrew College’s education school. She declined to comment on the internal conversations underway within the Conservative movement. But in 2015, she argued in an op-ed that the Jewish world would benefit from more rabbis who were intermarried.
“Seeing rabbis — who have committed their careers, indeed their lives to Judaism — intermarry, create Jewish homes and raise Jewish children should convincingly illustrate how intermarriage does not inhibit Jewish involvement,” she wrote, citing her research on intermarried couples.
That argument got a boost two years ago, when a major survey of American Jews found that most children of intermarried couples were being raised Jewish. And on Tuesday, McGinity said she was glad to hear that Hebrew College was dropping its partner requirement, which she said she knew had caused students to leave the program in the past.
“The decision to admit rabbinical students who have beloveds of other faith backgrounds is a tremendous way of leading in the 21st century, illustrating that interpartnered Jews can be exemplars of Jewish leaders,” she said.
She added, “Knowing my colleagues, I can only imagine the hours and hours of thought that went into this decision.”
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The post In a shift, Hebrew College will now admit and ordain rabbinical students whose partners are not Jewish appeared first on Jewish Telegraphic Agency.
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Three simple rules for navigating a new season of protest against Israel
Spring. The season of graduations and protests.
A tenured professor and faculty chair at my alma mater, the University of Michigan, recently used the commencement stage to denounce Israel’s war in Gaza — remarks that drew applause from some as others experienced them as alienating and unwelcome. At New York’s Park East Synagogue, a group of masked, hate- spewing demonstrators waving Hezbollah flags while protesting the “Great Israeli Real Estate Event.”
If the settings of these incidents differ, one underlying question they raise remains the same: What are the ethics of protest? At what point does dissent deepen democratic life and moral accountability, and when does it begin to fray the trust, dignity and shared sense of belonging upon which a society depends?
While these tensions may be hard to resolve, I’d like to put forward three guiding principles for how best to engage on the subject of free expression in such a hot-zone climate.
Protest is essential
Protest is foundational to what it means to be both a Jew and an American.
Look to Abraham standing before God at Sodom and Gomorrah; Moses standing before Pharaoh; the prophets calling kings and nations to conscience; and Esther risking all for her people. All of their examples show that to be a Jew is to take note of the gap between the world as it is and as it ought to be, and then to summon the moral courage, communal will, and spiritual audacity to help close that gap.
Jews understand that to protest is a religious act. That’s why rabbis so often quote Abraham Joshua Heschel’s famous reflection after marching alongside Martin Luther King Jr. in Selma in 1965: “I felt my legs were praying.”
And as the United States turns 250 years old, it’s worth remembering that our country began with a protest movement. Since then, many of our country’s finest moments have emerged from moral protest — including the labor movement, the fight for women’s suffrage, and the Civil Rights Movement.
As Jews and as Americans, we are heirs to two traditions of protest.
So is self-interrogation
Where we draw the lines around acceptable protest says as much about us as it does about the protest itself.
A prime example of this: During my 25-plus years as a rabbi, no congregant has ever told me that the pulpit is no place for politics — so long as they agree with my politics.
I had little difficulty admiring the activist Greta Thunberg when she sailed across the Atlantic to raise awareness about climate change. I found it much more challenging to view her kindly when she joined a flotilla protesting Israel’s war in Gaza.
Similarly, the faculty speaker at Michigan’s commencement sounded pretty good when championing the university’s first Jewish faculty member and a curriculum more attentive to Black American history. It was only when he condemned Israel that many listeners, myself included, recoiled at his remarks.
None of us are the neutral arbiters of protest ethics we may imagine ourselves to be. Progressives who passionately defend buffer zones around abortion clinics but not around houses of worship should ask why one form of vulnerability warrants protection and another does not. Student activists who champion on-campus encampments protesting Israel’s actions in Gaza, but would never tolerate a white nationalist rally on campus, should ask where principle ends and preference begins. Conservatives who invoke the First Amendment to defend provocative speech they favor, yet denounce positions they dislike as treasonous or un-American, should examine where principle gives way to ideology. And activists who mobilize when civilians die in Gaza but remain deafeningly silent when tens of thousands of Iranians are murdered by their own regime must interrogate what moral framework governs that selective outrage.
Where we draw the lines — whom we applaud, what we excuse and what we denounce — reveals not only our principles, but also our loyalties, fears and tribal attachments. Moral seriousness requires the humility to examine ourselves before we protest — to check ourselves before we express ourselves.
Just because you can, doesn’t mean you should
As Jews, we believe in buffer zones — not just the kind debated at City Hall. The rabbis believed in moral buffer zones, a principle they referred to as living “lifnim mishurat hadin” — “beyond the strict line of the law.”
Rabbinic tradition in part explains the semi-somber period between Passover and Shavuot, in which we currently find ourselves, using precisely this idea. When 24,000 of Rabbi Akiva’s students died in one day, the Talmud teaches, they perished because they followed the letter of the law but failed to go beyond it and treat one another with respect — “kavod zeh lazeh.” They failed to embody the deeper demand of leadership: to live not merely according to what one is allowed to do, but by what one ought to do.
What might that mean for us today?
The answer: just because you have the legal right to express yourself doesn’t mean you should.
The Michigan commencement speaker may have been within his rights to voice his objections to Israel. But his decision to do so in that setting reflected a breathtaking failure of leadership, reminding us there is no direct correlation between tenure and wisdom, expertise and judgment. Like a teacher who hijacks a classroom to air political grievances under the guise of education, the speaker demonstrated an astonishing lack of discernment by alienating a sizable portion of the very students and families he was there to honor and congratulate.
Regarding the protests outside Park East Synagogue, the letter of the law may protect those who wave the flags of a terrorist organization, chant antisemitic slogans, or proclaim that the Jewish state itself should cease to exist. That such speech is protected does not mean it is right. It is, instead, intimidation masquerading as activism.
I was also deeply troubled by the response of New York Mayor Zohran Mamdani, who prefaced his condemnation of the protests by first denouncing the event itself. The mayor should have simply said: no house of worship should be targeted or intimidated, full stop.
To imply that the nature of the event somehow mitigated the harassment outside was not only irresponsible, offering moral cover for behavior that crossed the line from protest into menace, but also a troubling form of moral equivocation that shifted responsibility onto those being targeted — if not outright victim blaming. A peaceful protest calling for Palestinian self-determination alongside Jewish self-determination? As a liberal Zionist, that sounds like my kind of protest! But in an age in which there is a direct line between anti-Israel rhetoric and antisemitic violence, our mayor must do more than merely follow the letter of the law. True leadership begins where the letter of the law ends.
The issue is not whether dissent is permitted, but whether we are not losing the capacity for kavod zeh lazeh.
As the secular prophet of our time, Bruce Springsteen, has been reminding audiences across the country on his current tour: “America, from the beginning, was born out of disagreement. It was built on argument, on disagreement. We can argue about what course we thought the country should take while recognizing our common humanity, our dignity and, yes, our unity.”
Whatever our differences, the challenge before us is whether we can disagree without severing the ties that bind us — as Americans, Jews and human beings.
The post Three simple rules for navigating a new season of protest against Israel appeared first on The Forward.
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Alleging conflicts, California judge boots Jewish DA from trying Stanford pro-Palestinian protesters
(JTA) — This story originally appeared in J. The Jewish News of Northern California.
Jewish groups in the Bay Area are protesting a judge’s removal of a local Jewish district attorney from a case involving pro-Palestinian protesters accused of vandalizing Stanford University’s president’s office.
The district attorney, Jeff Rosen, was disqualified from retrying a felony case against five protesters after the judge ruled that Rosen had crossed a legal line when suggesting in a campaign message that the protest was antisemitic.
“Rosen is allowed to take a strong stance against crime in the community, against antisemitism. But caution and care need to be taken when utilizing active litigation in campaign communication,” Judge Kelley Paul said from the bench.
The judge said Rosen had erred when publicly labeling the incident antisemitic when it was not charged as a hate crime.
“This case is not a hate crime,” Paul said. “The characterization of the prosecution as a fight against antisemitism runs afoul of case law.”
In an email to J. The Jewish News of Northern California, Rosen’s office wrote that while it “disagrees with the judge’s ruling, we respect it.”
In a joint statement, the Jewish Community Relations Council Bay Area and Jewish Silicon Valley wrote that they are “deeply troubled” by Paul’s decision and that the case “must proceed.”
“This decision uniquely targets minority prosecutors, suggesting they are incapable of pursuing justice in cases perceived to be impacting their own communities,” the statement says, adding that it “risks reinforcing longstanding antisemitic prejudices and invites future defendants to weaponize a prosecutor’s identity against them.”
The five protesters face felony vandalism and conspiracy counts stemming from a June 2024 protest in which 13 people broke into Stanford’s executive offices and caused an estimated $300,000 in damages. A jury deadlocked in February, splitting 9-3 on the vandalism count and 8-4 on conspiracy. Rosen quickly announced his plan to retry them.
The disqualification motion was filed by deputy public defender Avi Singh, who argued that Rosen had compromised his office’s neutrality by featuring the prosecution on a campaign fundraising page titled “DA Rosen Fighting Anti-Semitism,” alongside a donation button.
Singh argued that the fundraising campaign falsely implied that the defendants were antisemitic. None was charged with a hate crime.
Rosen, who has spoken publicly about his commitment to fighting antisemitism and supporting Israel, has denied any conflict of interest.
In her decision, Paul pointed to Rosen’s remarks in a March 2025 speech he gave for the San Jose Hillel, about a month before his office filed charges against the protesters. A video of the speech is linked on the “Fighting Anti-Semitism” page on his campaign website.
In the speech, Rosen equated antisemitism and “anti-Americanism,” a phrase that Deputy District Attorney Robert Baker also used to describe the conduct of the protesters during the trial’s closing arguments. Paul ruled that the similarities in the language disqualified the entire DA’s office from the case, not just Rosen.
In their own statement, the local Jewish groups suggested Rosen was being disqualified because he is Jewish.
“Generations of American Jews in positions of public trust have all too often been treated as suspect or inherently conflicted,” JCRC Bay Area and Jewish Silicon Valley said. “This decision risks reinforcing longstanding antisemitic prejudices and invites future defendants to weaponize a prosecutor’s identity against them, casting any public opposition to hate as grounds for disqualification.”
Rosen’s challenger in his June primary election, former prosecutor Daniel Chung, has turned the ruling into a campaign video. Chung called Rosen’s pursuit of the Stanford case “overzealous” and “a waste of time and money.”
“This is a humiliating loss for DA Rosen and his entire office,” Chung said in an Instagram video. “For years, millions of dollars have been spent trying to prosecute Stanford student protesters with felony charges.” Rosen’s actions, Chung said, “jeopardized the due process of the defendants” and “exemplifies the undermining of integrity, competence and compassion under DA Rosen for the last 16 years.”
The ruling hands the case to California’s attorney general, which will decide whether to retry the defendants — German Gonzalez, Maya Burke, Taylor McCann, Hunter Taylor-Black and Amy Zhai — or drop the charges.
The post Alleging conflicts, California judge boots Jewish DA from trying Stanford pro-Palestinian protesters appeared first on The Forward.
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Iran’s Deepening Water Crisis Threatens 35 Million as Economy Buckles Under US Pressure, Mounting Domestic Strain
People walk on a street near a mural featuring an image of the late Supreme Leader of Iran, Ayatollah Ali Khamenei, in Tehran, Iran, May 6, 2026. Photo: Majid Asgaripour/WANA (West Asia News Agency) via REUTERS
As talks with the United States over a possible deal to end the war remain uncertain, Iran’s economy is under mounting strain, with prolonged water shortages, pressure on energy infrastructure, and slowing industrial output deepening what authorities describe as an “economic war.”
With Iran entering the summer months amid a deepening water and electricity crisis, government officials estimate that around 35 million people will face water shortages, intensifying concerns over deteriorating living conditions, mounting economic strain, and daily hardship across the country.
On Monday, Issa Bozorgzadeh, a spokesman for the country’s water industry, reported that rainfall has fallen “below normal” levels across 11 provinces, warning that Tehran is among the worst affected as it enters its sixth consecutive year of drought.
Now, Iranian authorities are urging citizens to cut consumption and adopt stricter usage habits, pointing to deep structural failures in the water and power sectors as public frustration rises over supply disruptions, mismanagement, and declining living standards.
Officials have also announced planned summer power outages, warning that the deepening energy crisis could lead to factory shutdowns, reduced industrial output, rising unemployment, and higher prices.
On Sunday, Arash Najafi, head of the Energy Commission of Iran’s Chamber of Commerce, noted that household, commercial, and office blackouts are likely to continue daily throughout the summer, while the industrial sector will continue to be targeted for power cuts” or “will continue to bear the brunt of power cuts.
Given the damage to several petrochemical facilities in Israeli and US strikes and their reliance on electricity from the national grid, Najafi said most available power would now be directed toward keeping these complexes operational around the clock.
“The Islamic Republic will be forced to impose electricity consumption restrictions for about 120 days, and given the lack of effective means for people to significantly reduce usage, this will result in widespread blackouts,” the Iranian official said in a statement.
Amid growing public frustration over the ongoing crisis, Majid Doustali, a member of Iran’s parliamentary planning and budget committee, called on citizens to cut back on electricity, water, and fuel consumption as part of the country’s resistance efforts in what he described as an “economic war.”
“Every effort by the public to save resources represents a direct challenge to the enemy’s economic conspiracy,” Doustali said.
Even as the crisis continues to weigh heavily on the Iranian people, a nationwide internet blackout remains in place, having exceeded 1,728 hours as of Monday, after authorities imposed the shutdown more than two months ago, effectively isolating millions of Iranians from independent reporting on the war and access to global news.
Across much of the country, unstable internet forces many people to rely on illegal black-market virtual private networks (VPNs) — tools that bypass government censorship — to stay connected beyond Iran’s borders, with access costing millions, and users risking imprisonment and national security charges.
According to a CNN estimate, Iranians have spent roughly $1.8 billion on internet access over the past two months.
Soaring costs and crumbling infrastructure have also forced businesses to cut jobs on a massive scale, leaving many workers unemployed and intensifying social and economic pressures across the country, The New York Times reported.
Dozens of major companies have reportedly laid off hundreds of employees across multiple industries, with the industrial sector alone potentially putting up to 3.5 million workers at risk, as the country’s economy reels from the impact of a US naval blockade on Iranian ports that began in mid-April.
The US blockade has prevented the regime from exporting energy through the Strait of Hormuz — a critical global energy chokepoint through which about one-fifth of the world’s oil supply passes.
With companies sharply reducing or freezing production amid shutdowns and mass layoffs, the private sector downturn is further threatening the regime by reducing tax revenues, which the government has come to rely on heavily amid mounting sanctions and trade restrictions.
Iran’s new supreme leader, Ayatollah Mojtaba Khamenei, has attempted to contain the fallout by urging companies to avoid layoffs “to the extent possible.”
But the regime’s internet shutdown alone has cost businesses and companies an estimated $80 million in daily losses, The New York Times reported.
As the Iranian currency continues to plunge and inflation peaks near 60 percent, senior official Gholamhossein Mohammadi said the war has already cost around one million jobs, alongside “the direct and indirect unemployment of two million people.”
Meanwhile, Iran’s energy sector is also under severe strain, with exports falling sharply, storage capacity nearing its limits, and infrastructure under growing pressure.
According to data from commodity analytics firm Kpler, Iran could exhaust its oil storage capacity within 25 to 30 days if the crisis continues, prompting cuts in output at several oil fields to ease pressure.
Amid an export collapse exceeding 70 percent, the government now faces a critical decision between shutting wells to manage storage constraints or risking long-term damage to key oil fields.
Even though Kpler’s report estimates Tehran may not feel the full revenue hit for another three to four months due to payment delays and pre-existing sales flows, the regime is expected to face a heavy blow, with losses potentially reaching $200–250 million per day.
With domestic tensions rising and the internal economic crisis worsening, Iranian officials are increasingly wary that renewed protests could erupt in the coming days, further destabilizing an already volatile situation.