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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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VIDEO: A song about a Jewish girl, Khaye, who died in Treblinka
One of the most renowned poems by the Yiddish poet Binem Heller is one he wrote for his older sister Khaye who perished in the Treblinka concentration camp.
In the poem, “Mayn shvester Khaye” (“My sister, Khaye”) he describes how, before the war, she would look after him and his brothers as their mother worked:
And Khaye remained at home with her brothers
She fed them and looked after them
And she’d sing them beautiful songs often sung in the evening
As little children grow sleepy.
After the war, Heller returned to Poland, hoping to help revive its Jewish cultural life, but he became disillusioned and moved, first to Paris and then to Brussels. In 1956, he visited Israel, which was then a hotbed of Yiddish creativity, thanks to a number of poets who, having survived the Holocaust, had settled there. Heller was warmly received and ended up staying in Israel until his death in 1998.
The acclaimed Israeli singer Chava Alberstein befriended him and other Yiddish poets in Israel, and in 1995, she and film director Nadav Levitan released a documentary film about them. The film, Too Early to Be Quiet, Too Late to Sing, includes a moving video clip of Heller’s wife Hadassah Kestin reciting “My Sister Khaye,” as Heller sits in the background, listening solemnly:
In 2001, Alberstein set the poem to music and recorded it with The Klezmatics, bringing Heller’s words to a much wider audience.
Musicologist Jane Peppler also performed it on the album “Rag Faire,” accompanied by English subtitles.
The post VIDEO: A song about a Jewish girl, Khaye, who died in Treblinka appeared first on The Forward.
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The Case for Zionism: Jews Must Always Act to Defend Themselves
People stand next to flags on the day the bodies of deceased Israeli hostages, Oded Lifschitz, Shiri Bibas, and her two children Kfir and Ariel Bibas, who were kidnapped during the deadly Oct. 7, 2023, attack by Hamas, are handed over under the terms of a ceasefire between Hamas and Israel, in Tel Aviv, Israel, Feb. 20, 2025. Photo: REUTERS/Ammar Awad
As Israel marks tonight the beginning of Holocaust Remembrance Day, I found myself returning to a question that is not abstract, not historical, but immediate: what did we learn — and what have we done with that lesson?
I started writing this column after listening to Matti Friedman’s interview by Haviv Rettig Gur about his compelling new book “Out of the Sky” — the story of a small group of young Jewish men and women, most in their twenties and thirties, who parachuted into Nazi-occupied Europe on missions that fused intelligence work with a near-impossible hope: to reach Jews already marked for annihilation.
What stays with you isn’t only their courage. It’s the indictment embedded in the setting. By then, the leading powers of the world knew what was being done to the Jews — not vaguely, not abstractly, but in sufficient detail to understand the scale and intent. And yet the Nazi annihilation machine continued to operate at full capacity. Priorities were elsewhere. Calculations were made. The Jews were not high enough on the list.
In the interview, Friedman describes Zionism as “a call to the heroic impulse of the Jewish people.” That beautifully captures the spirit of those who volunteered. But it does not fully capture the conditions that made such a call necessary. That necessity was forged over centuries in which Jews learned — repeatedly, across continents — that when they did not act on their own behalf, no one else reliably would.
By the time Zionism emerged as a political movement in the late 19th and early 20th centuries, this was not a new realization. It was the product of accumulated experience.
In Europe, Jews were expelled from England in 1290 and from Spain in 1492 — decisions made by sophisticated societies that had benefited from Jewish presence until it became politically or socially convenient to discard them. Across the continent, Jews were confined to ghettos, barred from numerous professions, subjected to forced conversions, and periodically massacred when rulers or mobs required a scapegoat. In Eastern Europe, pogroms were not aberrations; they were recurring events, often tolerated, sometimes encouraged, and routinely administered by authorities.
In the Middle East and North Africa, the legal framework differed, but the condition often did not. Jews lived under dhimmi status — protected, but explicitly inferior. That protection was conditional and revocable. Jewish communities in Fez, Granada, and elsewhere experienced massacres from the 7th through the 19th centuries. In the 20th century, that fragility fused with Nazi ideology and erupted in events like the 1941 Farhud in Baghdad — a pogrom in a modern Arab capital, not medieval Europe, where Jews were murdered in plain view.
The 19th century is often invoked as a European turning point for civilization — a narrative of emancipation and integration. But when it comes to the Jews, that narrative collapses under scrutiny. The Dreyfus Affair did not occur in a backward state. It unfolded in France, a republic that literally defined itself by liberty and equality. Yet the public degradation of a Jewish officer, falsely accused and convicted, revealed how quickly those ideals could be suspended when the subject was a Jew and the society was looking for a scapegoat.
In 19th century Eastern Europe, antisemitic violence intensified rather than receded.
The Holocaust is often framed as a rupture, a singular descent into madness disconnected from what came before. But that framing is wrong. The Holocaust represents continuity taken to its most efficient extreme: the same logic of exclusion, dehumanization, and disposability, now executed with industrial precision — and when the entire world refused to act.
This is the environment in which Friedman’s protagonists took action into their own hands. Figures like Hannah Senesh, 23, and Enzo Sereni, 39, parachuted into occupied Europe under British auspices. They were not naïve. They understood the constraints. They were explicitly made to understand by the British that saving Jews was not the mission’s priority.
They went anyway.
That choice — risking everything to reach other Jews marked for death, in a world that had already decided not to make that even a secondary priority — captures the essence of Zionism more clearly than any political manifesto. It is the refusal to accept passivity in the face of annihilation.
And even after the war ended, the lesson did not soften.
Roughly 250,000 Jewish Holocaust survivors remained in Displaced Persons camps across Europe for years. Not weeks — years. Stateless. Unwanted. Warehoused in the shadow of a continent that had just attempted to erase them. The world had seen the camps. It had documented the atrocities. It had declared “never again.”
And still, Jews were in DP camps. For years.
That changed only with the establishment of Israel — a state that, from its inception, absorbed those survivors and provided what no one else had: a place where Jewish life was not contingent on the tolerance of others.
This is the record behind Zionism.
The post-Zionist claim — that Jews were better off without sovereignty, that Israel somehow makes Jews less safe — requires the erasure of everything that came before. It requires ignoring expulsions, pogroms, legal subjugation, and ultimately industrialized extermination. It requires treating the Holocaust as a complete anomaly instead of a culmination. It requires believing that a world that refused to absorb Jewish refugees before, during, and after that catastrophe would somehow behave differently in the absence of a Jewish state.
Strip away the rhetoric, and the “post-Zionist” expectation is unmistakable. Jews are being asked — again — to place their survival in the hands of others.
History has already tested that proposition.
If Jews do not secure their own survival, no one else will do it for them.
And when they finally did — when a sovereign Jewish state took in 250,000 survivors who had nowhere else to go, when it replaced statelessness with citizenship and dependence with agency — that was not merely refuge.
It was justice.
Justice that had been denied for centuries — finally asserted.
Micha Danzig is an attorney, former IDF soldier, and former NYPD officer. He writes widely on Israel, Zionism, antisemitism, and Jewish history. He serves on the board of Herut North America.
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Iran Has Been America’s Enemy for 47 Years, Yet Critics Claim It’s Israel’s War
Illustrative: Members of the United Nations Security Council vote against a resolution by Russia and China to delay by six months the reimposition of sanctions on Iran during the 80th UN General Assembly in New York City, US, Sept. 26, 2025. Photo: REUTERS/Eduardo Munoz
In light of President Trump’s decision to attack Iran, enemies on the right, left, and in mainstream media, accuse him of breaking his promise to put “America first” — with the slanderous footnote that the US started the Iran war solely at Israel’s behest.
In fact, the Iran war is very much an “America first” war — launched to neutralize one of the longest-standing, most dangerous threats to the US, its allies, and the Western world.
Notable critics on the right have slammed Trump’s attack on Iran, including former head of the US National Counterterrorism Center, Joe Kent, who said Iran, “posed no imminent threat to our nation, and it is clear that we started this war due to pressure from Israel and its powerful American lobby.”
Hard-leftists have similarly condemned the President for attacking Iran on Israel’s behalf. Rep. Rashida Tlaib (D-MI), for example, accused Trump of “acting on the violent fantasies of the American political elite and the Israeli apartheid government.”
Legacy media, which take every opportunity to bash Trump or the Jewish State, have also accused the President of reneging on his “America first” promise and launching a war for Israel’s sake. An article in The New York Times, for instance, asserted that Israeli Prime Minister Benjamin Netanyahu was “determined to keep the American president on the path to war.”
Against all evidence, Israel’s enemies have managed to convince many that the Iran war is Israel’s war, not America’s.
This “blame Israel” movement corresponds with another major spike in antisemitism. In just the first week of the conflict, global antisemitism surged 34%, rekindling the age-old practice of blaming the world’s tiny (0.2%) Jewish population for its gargantuan troubles.
For decades, Iran has attacked Americans and US interests, all the way back to the 1979 Islamic Revolution. Notable attacks include the 1983 Beirut Marine Barracks bombing, which killed 241 American forces, and the 1996 Khobar Towers bombing in Saudi Arabia, which killed 19 US airmen and wounded about 500 more.
Iran was also responsible for the death of scores of US soldiers in the Iraq war, through its aid to terrorist groups there, and construction of IEDs and similar devices.
Iran has also consistently lied about its nuclear program, claiming it was peaceful, but steadily enriching uranium to approach weapons-grade levels. No one in the world disputes that Iran is trying to achieve nuclear weapons — the only debate was whether it was worth military action to prevent it.
Iran wanted these weapons so that it could blackmail America and our Middle Eastern allies, and not have to worry about an American military response.
It’s no wonder that before his death, Ayatollah Khamenei repeatedly declared, “Death to America is not just a slogan — it is our policy.” Thus, it’s no surprise that over the last 47 years, all nine successive US administrations, including Trump’s, have made Iran a foreign-policy centerpiece.
After decades of diplomacy and appeasement, one president said “no.” The administrations of Obama, Biden, and Trump (twice) attempted painstaking diplomacy to convince Iran to abandon its nuclear weapons program — to no avail. In fact, diplomacy only strengthened Iran and its terrorist network. The 2015 nuclear deal, for example, gave Iran billions of dollars in sanctions relief, which the mullahs used to expand their nuclear and ballistic missile programs, and fund terrorist proxies.
In short, after 47 years of lies, diplomatic failures, terrorism, and the threats of an Islamist regime sworn to America’s destruction, Iran’s determination to obtain nuclear weapons left the US no choice but military force.
Nonetheless, the lie that the Iran war is being fought because of Jewish conniving — primarily for Israel’s sake — continues to spread. The result will be more antisemitism, more violent attacks on Jews, and more generational anti-Jewish hatred.
Our best weapon to fight this is to keep explaining the real reasons for the Iran war — and the very real threat that Iran poses to America, the region, and the entire free world.
Jason Shvili is a Contributing Editor at Facts and Logic About the Middle East (FLAME), which publishes educational messages to correct lies and misperceptions about Israel and its relationship to the United States.