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‘The Gett,’ a play about Jewish divorce, stems from an unlikely marriage between a Brooklyn synagogue and a theater company
(New York Jewish Week) — Despite being named for a Jewish bill of divorce, ‘The Gett” is a new off-Broadway play that began as a marriage between a Reform synagogue in Brooklyn and a West Village theater company that specializes in “diverse, challenging and provocative” works.
At Park Slope’s Congregation Beth Elohim, Associate Rabbi Matt Green had been trying to expand programming for “cultural Jews” — those who don’t necessarily feel religious or connected to a denomination, yet know they are Jewish and want to be Jewish.
Meanwhile, at the Rattlestick Theater, artistic director Daniella Topol had just put on a play about the Catholic nuns who started downtown’s St. Vincent’s Hospital in the 19th century, and wanted to direct a play about Judaism for her next project.
When Topol and Green were introduced in 2018 by Rosalee Lovett, who sat on the boards of both institutions, co-commissioning a play seemed like a natural fit — however unconventional.
The result is “The Gett: Or How a Woman Created Herself,” an original play produced by Congregation Beth Elohim and showing at the Rattlestick through Dec. 11. The 95-minute production — written by and starring Liba Vaynberg — centers on Ida, a recent divorceé navigating her relationship with herself, her mother, her ex-husband Baal, Judaism and God. With the plot points structured around the seven days of creation, Ida’s relationship with her Baal (in Hebrew the word can mean “master” or “husband”) is laced with a double meanings. The viewer can see the couple’s sometimes dangerous and sometimes loving relationship as a metaphor for the Jewish people’s relationship with God.
“These are organizations that have gone deeply into what they do and do it well,” Vaynberg told the New York Jewish Week. “CBE is bringing the best it has and Rattlestick is bringing the best it has — as opposed to a situation where everybody’s bringing half. It’s a very full marriage.”
“What’s powerful about this play is that it has been a really community-based development and a really thoughtful development in partnership between a synagogue and a theater,” said Topol, noting that this is the Rattlestick’s first-ever Jewish play, and first partnership with a synagogue.
Despite the biblical trappings in “The Gett” — which also stars Jennifer Westfeldt, Ben Edelman and Luis Vega — the play is funny and modern. “We’ve tried a number of different things, but so far, this is one of our greatest successes to offer content that’s serious for people who call themselves culturally Jewish,” Green told the New York Jewish Week. “It’s really important to me that this play fosters a broader conversation, even in some small way, about what our institutions can be doing differently.”
Performances have been full so far at the 99-seat theater, with CBE encouraging congregants to see the show by offering group trips and programming surrounding the play, including talkbacks with Rabbi Green that explore the Jewish themes in the show. On Friday night performances, CBE holds Kabbalat Shabbat gatherings with the audience before the show.
Ben Edelman and Liba Vaynberg in “The Gett.” (The Chamber Group)
“We tend to deride cultural Judaism as if it’s somehow flimsy, or unserious, but if you look at the Pew study, it’s the fastest growing self-identified demographic in our community,” added Green, who also leads Congregation Beth Elohim’s “Brooklyn Jews” cohort, which is a community of younger congregants who are looking to engage Judaism through culture, food and ritual. “Yet we spend very little time as a Jewish establishment trying to really understand what cultural Judaism is.”
Other recent efforts to include these “cultural Jews” include reading and discussion seminars on queer Jewish writers, a meditation group and, perhaps most notably, an “intergenerational mixer” held in partnership with the lifestyle brand “Old Jewish Men of New York,” which got a write-up in the New York Times Styles section.
As for theater, the play really stemmed from CBE and Rattlestick’s desire to work together after realizing their mutual ambitions and interests.
At the Rattlestick, “We really focus as a theater on finding ways to look at stories that deal with the complexity of our culture,” Topol said. “I had been thinking for a while that we wanted to do something that related to the complexity of the American Jewish experience.”
It was something the theater community clearly was interested in as well: When Topol and Green opened a call for submissions, they received over 100. Vaynberg’s play was selected in early 2020.
For Topol, who is Jewish but always saw her Judaism as separate from her directing career, it was a theme close to her heart. “In terms of what Jewish stories are represented on the stage, it feels like there’s some room to really explore some of those key questions that American Jews are wrestling with: identity, intermarriage, having children, ritual, how much do you carry on ritual or not, what your affiliation is or isn’t with Israel, with the Holocaust, with politics,” she said.
“It’s a swirl of all of those sorts of questions that felt kind of worth some creative expression in terms of the theater,” Topol added. (As it happens, “The Gett” will be the last play Topol directs in her six-year career with the Rattlestick — next, she will switch careers and study to become a nurse.)
Once Vaynberg’s play was selected in early 2020, the playwright unexpectedly had extra time to finesse the show. Due to the COVID-19 pandemic, the Rattlestick closed temporarily and put the production on pause.
Vaynberg used the extra time to increase community involvement. She spoke with several women who are synagogue members who had gone through a divorce. She and Green conducted several roundtable discussions and focus groups to further explore congregants’ Jewish identities and how it has manifested in their relationships.
Vaynberg and Green created a “chavrusa,” a study partnership, to explore biblical and religious implications of the questions she had about creation, Jewish marriage and divorce and how much power a person has in their relationship with God.
Some themes in the play probe the same questions about cultural Judaism that Green had been asking at CBE. Protagonist Ida, for example, deeply cares about her Judaism and Jewish identity, and yet has trouble explaining just why and how it’s so important to her on a date with a non-Jewish man.
“By going to this play, you are engaging with Judaism,” Green said. “It’s not just about inspiring people to be involved with Judaism, but actually, it is a Jewish act to see this play.”
“This isn’t something synagogues do — it’s sort of strange,” Green remarked. “We want to do things differently and we as a congregation, want to inspire other congregations, other Jews, to do things differently.”
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The post ‘The Gett,’ a play about Jewish divorce, stems from an unlikely marriage between a Brooklyn synagogue and a theater company appeared first on Jewish Telegraphic Agency.
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A war-weary Jerusalem marks Purim one day after the rest of the world, a tradition born in what is now Iran
(JTA) — JERUSALEM — As the sun rose over Jerusalem on Wednesday morning, sirens rang out, signaling yet another incoming missile attack from Iran.
This time, it coincided with the morning of Shushan Purim, as thousands of Israelis gathered — despite a prohibition on public gatherings — to read the Megillah and fulfill the mitzvah of hosting a reading after sunrise on the day of Purim.
Purim in Jerusalem, known as Shushan Purim, takes place a day later than in the rest of the world due to its status as a walled city during the time of the holiday’s story, when the Jews in Shushan, also a walled city located in what is now Susa, Iran, fought for their survival a day longer than Jews elsewhere in the kingdom.
Emergency regulations imposed by Home Front Command ban large gatherings, even in shelters, but Israelis have eschewed the restrictions to continue their celebrations. Top rabbis in Israel encouraged Israelis to follow government guidelines but opined that Zoom readings do not fulfill the requirement under Jewish law to hear the Megillah read in a prayer quorum. On Tuesday, Israelis across the country celebrated Purim in bomb shelters and underground parking garages, many of which are rated to withstand bombs dropped from above.
Just a few hours after the air raid alert ended on Wednesday, Jerusalemites could be seen wandering the streets, some intoxicated and others wearing costumes — or both — to celebrate the public holiday.
Two yeshiva students from New Jersey said, while waiting to catch a light rail train into the city, that they “were not worried at all about the missiles. We check our phones and go to the shelter.”
In the haredi neighborhood of Mea Shearim, life continued largely as normal. Children wandered the streets wearing costumes, and families walked into synagogues for Shacharit services, with prayers echoing through the streets.
In more secular neighborhoods, friends gathered to drink and celebrate the holiday, with some describing a “waiting game” to get their drinking in before another missile is launched and they have to head back to the shelter.
An ultra-Orthodox man celebrates in the streets of Mea Shearim, holding wine in one hand and showing a thumbs up with the other. The official commandment from the Torah is to drink until one cannot tell the difference between “cursed is Haman” and “blessed is Mordecai.”
Amber, Maya and Vicky kept their family shop open on Jaffa Street despite the threat of missiles. You Need Coffee has been open at its current location since 2011, and Maya described how “during the last war our business took a really big hit, and it’s something we expected this time, but the community keeps showing up.”
Vicky added, “They need their coffee, and we know our customers, so there’s a sense of we’re all in this together. Plus, we have a shelter in the basement, so it’s safer here than anywhere else.”
This is the second full-scale war with Iran in the last nine months, but all of the workers in the shop said they were willing yet again to deal with the consequences for the “freedom of the Iranian people.”
A family wearing matching costumes waits to catch the light rail into the Jerusalem city center. Public transportation in Israel is operating at limited capacity due to the war. The light rail had been closed since the war’s start but reopened on Wednesday.
A child who lives in Beit Yisrael, a haredi neighborhood in central Jerusalem, poses for a photo to show off his IDF soldier costume.
Children walk down the streets of Mea Shearim with their parents as they shop for goodies to celebrate the holiday. Pashkevils, or public announcements, cover the walls and communicate rabbinical rulings and other public information.
A Beit Yisrael family poses for a photo showing off their Purim costumes.
A man wearing a bunny costume walks in the streets of Mea Shearim, where not everyone was in costume for the holiday. Still, Yiddish techno music could be heard echoing off the brick walls of the neighborhood from the parties taking place there.
On Etz Hayim Street, just outside the Jerusalem shuk, a young Israeli poses to show off his costume — one half Israeli soldier, the other half sporting a suit.
One of the commandments for the Purim holiday is to give tzedakah, or charity to the poor — matanot la’evyonim — which requires giving to at least two people in need on the holiday. A young boy waits on the street, asking passersby for donations.
The post A war-weary Jerusalem marks Purim one day after the rest of the world, a tradition born in what is now Iran appeared first on The Forward.
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Faith heals the Deepest Wounds, Soothes the Greatest Woes
Across centuries, the Jewish people have experienced collective trauma, from the ancient exiles to modern-day tragedies. Despite these painful occurrences, Jewish tradition is a real treasure trove of healing through religious practices and teachings of the Torah. The Torah shows people how to process and move beyond suffering, and how the Bible can be a source of resilience and hope, even when all seems lost.
One of the greatest Jewish principles of practice is the practice of remembrance. The Torah calls the Jewish people to recall past suffering, not to dwell in sorrow, but in order to take the moment to derive lessons and strength from their adversity. This is reflected in such rituals as Passover, which celebrates the Exodus from Egypt and the liberation of the Jewish people from slavery. Likewise, Tisha B’Av is a day of remembrance for the destruction of the First and Second Temples. These rituals are not reminders of sorrow but tools necessary for transmitting the lessons of history to future generations. Through the practice of remembrance, Jewish communities are reminded time and again of the strength they have shown over the ages and the necessity to cultivate hope for the future.
Aside from the remembering process, the Torah also provides organized practices designed to assist an individual in coping with loss and suffering. The mourning practices, like Shiva, the seven-day mourning period, and Yahrzeit, the yearly observance of a loved one’s death, are a supportive mechanism whereby both the individual and society can cope with their loss. The practices are social in nature, reinforcing the idea that healing is as much an individual process as it is a social one. The social aspect of the practices creates solidarity and provides mutual support so that everyone mourns together.
Prayer and fasting are of profound significance in the Jewish healing environment. Yom Kippur and Tisha B’Av are such special days for soul-searching, repentance, and spiritual rebirth. On such days, the individual and collective seek forgiveness, atonement, and healing. These are spiritual exercises aimed at cleansing the soul and reconciling with God, an indication of the faith that, irrespective of the intensity of the agony, a path to spiritual healing always exists.
Community lies at the core of healing trauma within Jewish life. At the center of healing is the idea of Klal Yisrael—the Jewish peoplehood. In times of adversity, Jewish communities unite through acts of interdependence, prayer, and shared ritual. The communal care creates a basis of resilience, reminding individuals that they are not isolated in their suffering. In fact, the community’s strength can become a healing force, repairing the damage of trauma.
Chaya Lerner’s book, Torah of Trauma, explores the spiritual and psychological aspects of healing in the Torah. In her book, Chaya addresses how scriptural lessons can guide individuals and communities through healing from trauma and transforming it into what makes them stronger. Chaya utilizes ancient Jewish sources and modern therapy methods to explain that the Torah offers healing tools. Chaya’s work emphasizes that healing from trauma is not merely an understanding of the past but also the transformation of that understanding into a path forward. The book explores how Jewish heritage offers hope, healing, and a way to heal the spirit after suffering.
In an age where trauma manifests in so many different disguises, affecting so many individuals and communities, the Jewish approach to healing with the Torah is a sage one. Chaya Lerner’s Torah of Trauma is a guide for those willing to discover how scripture can heal emotional and spiritual hurts. By immersion in the Torah, remembering past struggles, and participating in communal rituals, the Jewish faith traces a path to resilience, hope, and spiritual rebirth. Through these sacred rituals, individuals and communities can transform their pain into power, emerging from trauma not just as a whole but more resilient than ever before.
Essentially, Jewish heritage teaches the realization that collective trauma does not characterize the people, but rather completes them. By accepting the teachings of the Torah, individuals and communities can heal, not only for themselves, but for society as a whole as well. The teachings given within the Torah are an eternal reminder of redemption, a reminder that there is always space for renewal and development, even in the darkest of sufferings.
The post Faith heals the Deepest Wounds, Soothes the Greatest Woes appeared first on The Forward.
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Poland returns 91 Jewish objects to Greece, decades after they were stolen by the Nazis
(JTA) — A trove of sacred Jewish objects from Greece that was stolen by the Nazis and displaced for decades in Poland is finally heading back home.
Poland returned 91 religious and ceremonial artifacts to the Greek government at a ceremony in Warsaw on Wednesday. Among them were Torah scrolls, a Torah mantle and silver finials that adorned a scroll’s wooden rollers — fragments of a rich Greek Jewish heritage that was nearly wiped out.
This marks the first time Poland has repatriated cultural property held under its care that was illegally taken from another country.
The Nazis stole the objects from synagogues in Thessaloniki, a port city once known as the “Jerusalem of the Balkans.” Jews made up half of Thessaloniki’s residents in 1919. Some 59,000 Greek Jews, over 83% of the country’s Jewish population, were killed in the Holocaust.
These items were seized by the Einsatzstab Reichsleiter Rosenberg, a Nazi agency dedicated to looting Jewish valuables, as it plundered homes, synagogues, cemeteries and cultural institutions across Greece in 1941. The objects were transferred to Nazi depots in southwestern Poland and rediscovered at a castle in Bożków after the war. In 1951, the Polish Ministry of Culture moved them to the Jewish Historical Institute in Warsaw, where they remained until now.
This return follows years of advocacy and provenance research. The Greek government formally requested the collection’s restitution in 2024, and the World Jewish Restitution Organization coordinated with Greek and Polish authorities to facilitate it. Now, the objects are headed to the Jewish Museum of Greece in Athens.
About 5,000 Jews live in Greece today.
Poland is the only member of the European Union with no comprehensive legislation to address the restitution of property seized by the Nazis and later nationalized by the communist regime. Since the country became a democracy in 1989, several bills have been proposed to return private property to Holocaust survivors and their descendants, but none became law.
In 2021, Poland passed a law that prevented people who sought to claim property from challenging administrative decisions more than 30 years old. This time limit made it virtually impossible for former owners, including Holocaust survivors and their descendants, to recover properties that were appropriated during the communist era.
In a statement, WRJO president Gideon Taylor and COO Mark Weitzman said the return of the Greek Jewish collection represented a milestone in international cooperation for Holocaust-era restitution.
“While Poland has broader restitution issues to address, we hope this historic act marks the beginning of a consistent, systematic approach to historical justice,” they said.
The post Poland returns 91 Jewish objects to Greece, decades after they were stolen by the Nazis appeared first on The Forward.