Uncategorized
Looming Jewish teacher shortage prompts new accelerated training in well-known Jerusalem program
When Rabbi David Wallach was looking for an institution to help him become a better Jewish day school teacher, he was frustrated to find that most of the places he researched offered either training in Jewish studies or general teacher training. It was hard to find both.
Then he discovered the Pardes Teacher Fellowship in Jerusalem, where he ended up getting his master’s degree in Jewish education.
“Pardes is the only place that integrated for me both the Jewish studies and the pedagogy,” said Wallach, now 32 and a teacher and assistant director of Jewish studies at Les Ecoles Azrieli Herzliah High School in Montreal, Canada. “It wasn’t that you learn Judaism in one place and learn education in another. This entire program is about the pedagogy of Jewish learning. That approach is unique, powerful and invaluable for me.”
More than 270 Jewish teachers and educators-in-training from North America have gone through the Pardes Teacher Fellowship, a two-year master’s program that offers participants intensive Jewish learning, Jewish educational pedagogy, practical student-teacher training and mentoring in North American day schools.
A mainstay for over two decades, the well-known fellowship is being redesigned for next year to make some key changes that administrators believe will better serve the future teachers of Jewish day schools: Instead of requiring two years in Israel with monthlong student-teaching stints along the way, Pardes is offering an accelerated program that requires just one year of intense study in Jerusalem followed by a second year of teacher training in schools in North America.
The program is funded, so students’ expenses are minimized and they receive a stipend, and at the program’s conclusion they obtain their master’s degree. Pardes is currently accepting applications for the fall.
“This is a unique opportunity to study pedagogy with spectacular teachers in Jewish education,” said Aviva Lauer, director of the Pardes Center for Jewish Educators.
There’s another reason for the changes at Pardes: a looming crisis in Jewish education to which the Jewish world hasn’t fully woken up, according to some educational leaders.
“The crisis that we knew was coming is here. Jewish day schools, early childhood centers and part-time congregational schools across the country face a shortage of educators to fill multiple openings for lead teachers, assistants and substitutes,” wrote the authors of a recent piece in the online publication eJewish Philanthropy published by leaders from the Association of Directors of Communal Agencies for Jewish Education. “This is no longer simply a ‘challenge.’ Rather, it is a crisis because of continuing trends in the overall job market, exacerbated by the pandemic.”
The shortage is related in part to low salaries in the profession. A recent report by the Collaborative for Applied Studies in Jewish Education showed that fewer new teachers are entering education and more current teachers are leaving. As a result, many Jewish schools are hiring staff without appropriate training.
“We are looking for teacher candidates who love Jewish text, Jewish living, and Jewish tradition, recognize that the children are our future, and want to serve their communities as role models for the next generation,” said Rabbi Avi Spodek, director of recruitment at the Pardes Center for Jewish Educators.
Rabbi Jordan Soffer, head of school at the Striar Hebrew Academy in Sharon, Massachusetts, used his training in the Pardes Teacher Fellowship to enhance his classroom teaching. (Courtesy of Pardes)
Pardes’ revamped fellowship program tightens its format with a more modular structure that offers more credit for the pedagogy courses students take in Israel and credit for some courses online. The purpose of the change is to enhance the practical training and enable those who can only get away to Israel for a single academic year (plus two summers) to participate.
“The new format is a soft easing-in to teaching,” Lauer said, giving students time to immerse themselves in a school before becoming full-time teachers.
The principle that guides the Pardes approach is subject-specific pedagogy, according to Lauer: “Not just how to be a teacher but how to be a Jewish studies teacher. It’s learning how to integrate and balance textual content with what we call ‘meaning-mining.’ It’s about introducing our students to varied lenses through which they might teach Jewish texts, and helping them explore what will be important and meaningful to them to teach their future students.”
The Pardes program boasts a star-studded staff, including Yiscah Smith, Rabbi Meesh Hammer-Kossoy, Judy Klitsner, and Rabbi Zvi Hirschfield for Jewish studies, and Rachel Friedrichs, Reuven Margrett, Sefi Kraut, and Susan Yammer for the pedagogical components.
“The teachers are so special,” said Josh Less, a current fellow. “They are all unique in their own ways and have a great grasp of their subjects.”
Pardes attracts students from a diversity of Jewish denominational, cultural and professional backgrounds. The program’s alumni include six heads of school, five principals, 12 Jewish studies department chairs and six directors of Jewish life, among scores of Jewish teachers.
Less, 28, who recently completed a round of teacher training at the Milken School in Los Angeles, said the Pardes program has given him critical classroom experience and essential Jewish study skills that he learned in Pardes’ beit midrash, or Jewish study hall. He plans to become a full-time day school teacher but first wants to get his rabbinical ordination.
“My advice to someone thinking about this program is: Definitely do it!” Less said. “The program is such a blessing for the right person who wants to do intense learning and teaching. It’s intense but indispensable.”
Wallach said the most valuable thing he took away from the Pardes program was how to connect learning to practice. When he teaches about Passover, for example, Wallach turns his classroom walls into an art gallery, hanging dozens of images of the Seder’s four children drawn from different haggadahs and asking his students to explain which images speak to them. That gets them talking. Once they’re done analyzing, he asks the students to create their own images of the four children.
“This kind of exercise always gets them. They are intrigued by it. They are involved,” said Wallach, who has been teaching for seven years. He credits Pardes with showing him this kind of approach to learning.
“It wasn’t just: Here’s how to teach, in theory. It was about how to teach this specific Jewish studies text, the pedagogy of it,” he recalled. “We practiced it, and we had a chance to actually live it, both with our peer training and the teaching.”
Wallach added, “All the best teachers I know went through Pardes.”
Having excellent teachers is critical for the future of the Jewish people, Lauer said.
“Our goal is to give our fellows outstanding training – for their own sake, for the sake of the schools that will hire them, for the sake of the children and for the sake of the future of the Jewish people,” she said. “People who graduate from our program are avidly sought-after and seen as stars in the field. We are hoping to find the new stars. The Jewish world needs new stars.”
—
The post Looming Jewish teacher shortage prompts new accelerated training in well-known Jerusalem program appeared first on Jewish Telegraphic Agency.
Uncategorized
Fetterman Hosts AIPAC, Bondi Survivor in DC Office, Voices Support for ‘Jewish Community and Our Special Ally’
US Sen. John Fetterman (D-PA) gives an interview in his office in the Russell Senate Office Building in Washington, DC, Jan. 18, 2024. Photo: Rod Lamkey / CNP/Sipa USA for NY Post via Reuters Connect
US Sen. John Fetterman (D-PA) welcomed representatives from the American Israel Public Affairs Committee (AIPAC) and a survivor of the Bondi Beach massacre to his Washington, DC office on Tuesday, expressing support for the “global Jewish community” and the longstanding strategic partnership between the US and Israel.
“Proudly welcomed AIPAC and a survivor of the Bondi Beach massacre — a living reminder of the global scourge of antisemitism. My voice and vote will always stand with and support the global Jewish community and our special ally,” Fetterman posted on the social media platform X.
Proudly welcomed @AIPAC and a survivor of the Bondi Beach massacre—a living reminder of the global scourge of antisemitism.
My voice and vote will always stand with and support the global Jewish community and our special ally. pic.twitter.com/mz5damSvV9
— U.S. Senator John Fetterman (@SenFettermanPA) February 24, 2026
Fetterman, who has emerged as a prominent pro-Israel voice among Democrats on Capitol Hill, has signaled unwavering support for the Jewish state as its standing among liberal voters and progressive lawmakers has cratered.
The Pennsylvania lawmaker has repeatedly affirmed Israel’s right to defend itself from the Hamas terrorist group in Gaza and has defended the Jewish state from unsubstantiated claims of “genocide.” He also displayed the photos of the hostages captured by Hamas-led terrorists during their Oct. 7, 2023, massacre across southern Israel in his office, drawing praise from pro-Israel Americans.
Despite his party’s increasing opposition to US military support for Israel, Fetterman has repeatedly vowed to vote in favor of such support for the Jewish state, rankling the progressive wing of the Democratic Party.
“I’m a really strong, unapologetic supporter of Israel and it’s really not going to change for me when [Donald] Trump becomes [president]. My vote and voice is going to follow Israel,” Fetterman said during an interview in December 2024.
One year later, Fetterman lamented the deadly attack on a Hanukkah celebration at Sydney’s Bondi Beach in December that killed 15 people who attended the Jewish gathering and wounded at least 40 others, expressing alarm about the global rise in antisemitism.
“After years of anti-Israel protests in Australia, at least 11 Jews were just gunned down at a Hanukkah event. Tree of Life to 10/07 to Bondi Beach: antisemitism is a rising and deadly global scourge. I stand and grieve with Israel and the Jewish global community,” he posted shortly after the shooting, using a figure based on an early death toll.
Though American lawmakers from both major political parties roundly condemned the Bondi Beach massacre, Fetterman’s decision this week to publicly meet with AIPAC, the premier pro-Israel lobbying group in the US, will likely raise eyebrows among his liberal supporters.
In the two years following the breakout of the Israel-Hamas war, AIPAC’s standing among the Democratic party has plummeted dramatically. In primary races across the country, Democratic hopefuls are being pressed on their connections to AIPAC and facing demands to pledge not to accept funding from the group, which seeks to foster bipartisan support for the US-Israel relationship. The emergence of AIPAC support as a kind of litmus test has raised concerns among Jewish Democrats that the party is becoming increasingly inhospitable to Jews and Zionists.
According to polls, Fetterman is unpopular among Democratic primary voters, making him vulnerable in a primary competition. Numerous progressives in the Keystone State have signaled they are gearing up to challenge Fetterman for the party nomination in 2028.
However, Fetterman maintains shockingly high approval ratings among Republicans and strong approval ratings among independents, potentially injecting a significant degree of uncertainty into the Pennsylvania Senate race if he were to run as an independent in the general election.
Uncategorized
Protesters at ‘Scream 7’ Premiere Call for Film’s Boycott After Former Lead Star Fired for Antisemitic Posts
(L-R) Actress Neve Campbell and director Kevin Williamson at the Paramount Pictures’ SCREAM 7 Los Angeles Premiere held at the Paramount Studios in Los Angeles, CA on Wednesday, Feb. 26, 2026. Photo: Sthanlee B. Mirador/Sipa USA via Reuters Connect
Protesters demonstrated outside the “Scream 7” premiere at Paramount Pictures Studios in Los Angeles on Wednesday night to call for the film’s boycott after its former lead star, Melissa Barrera, was fired in 2023 for posting antisemitic and anti-Israel messages on social media.
The protesters, who were supporters of groups including Entertainment Labor for Palestine and Musicians for Palestine, waved Palestinian flags and held signs that criticized Paramount as well as Israel.
“Paramount Whitewashes Genocide,” read one sign held by a demonstrator. Another sign read “Boycott Scream 7 Stand For Free Speech” while a separate one said “LAPD, KKK, IDF It’s All the Same,” referring to the Los Angeles Police Department, the Ku Klux Klan, and the Israel Defense Forces.
“Paramount has a BLACKLIST of actors who criticize Israel,” claimed another sign.
Barrera was set to star in “Scream 7” after leading the fifth and sixth installments of the franchise. In November 2023, however, Spyglass Media Group, which produces the “Scream” film franchise, fired Barrera from reprising her role in the seventh “Scream” movie after the Mexican actress posted on Instagram messages that described Israel as a “colonized” land, suggested the Jewish state controls the media, accused Israel of genocide and ethnic cleansing of Palestinians during the war with Hamas in Gaza, and criticized the United States for sending “billions of dollars to fund a genocide.” She also shared a post about distorting “the Holocaust to boost the Israeli arms industry.”
Spyglass Media Group said in a statement at the time that it had “zero tolerance for antisemitism or the incitement of hate in any form, including false references to genocide, ethnic cleansing, Holocaust distortion, or anything that flagrantly crosses the line into hate speech.”
Shortly after Barrera’s firing, Jenna Ortega dropped out of “Scream 7,” but her decision was due to a scheduling conflict, and director Christopher Landon also left the project. He made the announcement on X, writing in part, “It was a dream job that turned into a nightmare. And my heart did break for everyone involved. Everyone. But it’s time to move on.”
Kevin Williamson, who wrote the original 1996 “Scream” film directed by Wes Craven, returned to direct “Scream 7” with a script from Guy Busick. The film is set to open on Friday, and the cast includes Neve Campbell, Courteney Cox, Mason Gooding, Isabel May, Celeste O’Connor, Asa Germann, McKenna Grace, Sam Rechner, and Anna Camp.
Uncategorized
It’s time to talk about Purim’s unsettling message about conversion
Purim is meant to be loud: a holiday for drinking, dressing up, yelling and retelling a story of miraculous survival.
Which means it’s easy to miss a brief but significant verse near the end of the Book of Esther — one that deserves to be lingered over:
“And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.”
That line doesn’t lend itself to celebration. It does not describe people drawn to Judaism by teaching or conviction. Instead, it chronicles a far more troubling choice: people becoming Jews because they are afraid of Jews.
Whether the Book of Esther records events that literally occurred is beside the point. What matters is that Jews read this line aloud every year, carrying its language forward across generations. For a tradition that often insists Judaism does not seek converts and rejects religious coercion, this verse preserves an unsettling possibility: that joining the Jewish people can be driven by fear as much as conviction.
By the end of the narrative, Jews wield power, and the dread that once haunted them shifts outward.
Yes, some read the verse as referring to political alignment rather than religious change. Others treat Esther as satire, its excesses not meant for emulation. Still others point to the absence of God in the book, and dismiss the line as non-theological.
Even with those readings, the line still does something difficult. It places an unresolved moral question inside a festival we otherwise frame as joyful: How does holding power change the face of Judaism?
When conversion was possible — or required
The common claim that Judaism has always discouraged conversion is historically inaccurate. Jewish attitudes toward converts have shifted with political conditions, not because theology changed, but because power dynamics did.
The truth is that for much of Jewish history, conversion was dangerous. After the destruction of the Temple in 70 C.E. and the failure of later revolts against Rome, much of Jewish life developed under sustained imperial pressure. Welcoming people raised outside the community became, practically, risky.
This is why the familiar line “Judaism doesn’t seek converts” is more of a survival posture than an eternal principle. After all, the Hebrew Bible repeatedly reminds readers that Israel’s calling was never meant to be entirely inward. A “mixed multitude” leaves Egypt. Gerim, resident outsiders, are repeatedly considered in biblical law. Isaiah imagines God’s house as a house of prayer for all peoples.
In the late Hellenistic and early Roman periods, Jewish communities were widely visible across the diaspora. An inscription from Aphrodisias in Asia Minor in modern-day Turkey lists not only Jews but also “proselytes” and “God-fearers” among synagogue donors, suggesting gentiles were sometimes attached to synagogue life. Similar “God-fearer” inscriptions survive from other cities in Roman Asia Minor, where gentiles were known to attend synagogues, admire Jewish ethics, and sometimes decide to join the Jewish people.
Even polemical texts preserve traces of this world. Matthew 23:15 mocks those who “travel across sea and land” to make a proselyte — meaning to convert to Judaism. Whatever one makes of the polemic, the line treats the basic fact as unremarkable: that conversion to Judaism was a regular part of the religious landscape in the first-century Mediterranean.
Other ancient sources, including the first-century historian Josephus, describe moments when Jewish rulers used conversion as a tool of rule. One of the starkest examples comes from the Hasmoneans, the priestly family behind the Maccabean revolt who ruled Judea from roughly 140 to 37 B.C.E. Under John Hyrcanus, who reigned from 134 to 104 B.C.E., the kingdom of Judea expanded through conquest. Hyrcanus governed as many ancient rulers did, through coercion.
Among the territories absorbed was Idumea, homeland of the Edomites. According to Josephus, Hyrcanus offered the Idumeans a choice: adopt Jewish law or leave the land. They chose conversion.
This is not an obscure episode. It sits in the shadow of Hanukkah, one of Judaism’s most widely celebrated holidays.
Centuries later, Jewish sovereignty appeared again in the Himyarite kingdom of southern Arabia, where a ruling elite adopted Judaism in the fourth century CE. Eventually, persecution of non-Jews followed. The kingdom’s final ruler, Dhu Nuwas, who reigned from 522 to 530 C.E., oppressed local Christian populations, provoking retaliation from the neighboring Kingdom of Aksum. After more than a century, the Jewish kingdom fell.
Not a powerless minority faith
The reigns of Hyrcanus and Nuwas complicate the familiar story of Judaism as only a powerless minority faith, always deterring conversion. They suggest that Jewish sovereignty could carry the same temptations that haunt sovereignty everywhere, including the temptation to force compliance on those of different beliefs.
The Book of Esther verse about conversion offers a warning about that dynamic, and an imperative to learn from it. The lesson is not to condemn Judaism. It is to refuse a simplified story in which Judaism’s posture toward conversion has been static and untouched by the realities of power.
Across many faiths, when political power disappears, priorities often shift. Teachings turn inward. When power reappears, however briefly, older questions have a habit of returning. Who belongs? Who chooses? And under what conditions are those choices made?
Purim does not allow us to keep those questions at a safe distance. We are meant to hear this troubling verse amid the laughter and noise of our celebrations, not as an endorsement of coercion, but as a warning.
Esther’s story insists that two things can be true: Jews can be vulnerable, and Jews can hold power. And if we can be afraid, it warns, we can also inspire fear, with consequences not only for the societies in which we live, but also for the kind of Jewish life we make possible.
The post It’s time to talk about Purim’s unsettling message about conversion appeared first on The Forward.