Let’s make a new Jewish holiday.
Let’s make a new Jewish holiday.
When I opened a recent daily e-mail from The Jewish Daily Forward, that’s what author J.J. Goldberg invited me to do.
Reading the headline, “Why We Should Honor Slain Civil Rights Workers With Jewish Holiday,” my instinct was to feel skeptical. We’ve already got the High Holidays, three festivals, Chanukah, Purim, Tu Bish’vat, days devoted to the state of Israel and the Holocaust, minor fast days, and 52 Shabbatot every year. We have the Omer count, the month of Elul, and the 9 days leading up to Tisha B’av – periods of time that, while not quite holidays, are additional times of year already marked with meaning.
We need another holiday now?
The headline startled me a little and confused me even more. But then I did what I probably should have done right away. I read the article. It turns out that Goldberg might just be onto something.
I won’t spell out all of the specific points of the article, but I will hone in on one portion, where Goldberg describes a large group of modern-day Jews – those who connect to Judaism largely because they believe that it relates issues of social justice. Furthermore, he explains, these people are often not connecting with Jewish institutions – despite the fact that many of them feel a passionate connection to their Jewish identities.
He asks a vital question about this sub-section of the Jewish people. “How can the Jewish community approach them, when its agendas, institutions and even calendar so little resemble their Judaism?”
Many Jewish texts, including our most holy, contain ideas that many in this modern-day cohort would love. Environmental ethics can be found all over the Torah. Anti-war activists need look no farther than the book of Isaiah’s cry to beat our swords into ploughshares. Texts in the Mishnah can be linked to Transgender equality today.
But there’s a problem with this. The aforementioned sub-section of Jews likely isn’t just picking up the book of Isaiah or a tractate of Mishnah on a regular basis. There needs to be an entry point. An occasion where the Jewish community collectively trumpets from its synagogues and community centers that this tradition exists. That social justice has long been a part of our tradition, and, God-willing, will still be for centuries to come.
We cannot and should not conclude that social justice and Judaism are the same. They are not. In addition to the above examples, there are real elements of the Jewish tradition that challenge, or even directly contradict, many liberal pre-dispositions. Sometimes those of us who are liberal overlook that vital truth, and to do so is a mistake.
But, if done thoughtfully, a Jewish holiday recognizing our historic connection to issues of social justice could be a vital tool as we look for ways to engage this group of Jews. It could be the perfect entry point for those who care about Social Justice and their Jewish identity, but have not yet learned how to blend those two passions into one.
So today, 16th of Tammuz (July 14th), I’m taking JJ Goldberg’s advice, and celebrating those links that exist between Jewish tradition and values of social justice. I’ll be balancing a look back at the past with a gaze into the future. I’ll take some time to reflect on the murders of three civil rights workers in my very own state of Mississippi, and, more positively, on the incredible work that was done in the aftermath of their deaths. As I look forward, I’ll be thinking about steps that I can take, as a Jew and as a human being, to minimize the possibility of similar crimes from being committed today or in the future.
I invite you to join me.
For most Jews, education is a top priority. That’s one of the reasons our community engagement efforts are often focused on issues related to education—including the fact that throughout the nation, public schools are woefully underfunded.
Right now, there is an effort underway in Mississippi to make an “adequate” education a constitutional right. In 1997, the legislature passed the Mississippi Adequate Education Program (MAEP), a law that creates a formula to distribute adequate funds to school boards to be used to ensure an adequate education for all Mississippi children.
While the formula remains the law in Mississippi, there is no requirement that the legislature fund education according to that formula. In fact, this formula has only been fully funded twice and, in 2014, the gap between the funds necessary to adequately fund education and the funds that are designated by the legislature for education has widened starving Mississippi’s educational institutions.
Mississippi’s registered voters have the power to put an important issue to a vote through a ballot initiative called Better Schools Better Jobs-a petition to place a referendum on the 2015 ballot that will require the Legislature to fully fund education according to the formula set out in MAEP. If the 110,000 required signatures are collected, voters will be empowered to decide whether to amend the Mississippi constitution to require the adequate funding of education.
For Mississippians who can potentially take part in this effort, you can learn more about Better Schools Better Jobs here.
That’s what’s going on where I live, and one way my fellow citizens here can keep the activist spirit of Freedom Summer alive. Do you know whether education is adequately funded in your state? Please let us know what people in your state are doing to ensure that all children receive, at minimum, an adequate education.
I am Jewish. I am a historian. And, as my name attests—I am also Cajun French, so I was most excited to write a post about some Jewish history down in Cajun country.
My father’s family hails from the Alexandria, Louisiana area; specifically, a small town called Marksville. My grandparents were farmers, and I have fond memories of picking pecans on visits during the summer so that my mamaw could turn them into her heavenly pecan pralines. (To this day, I still can’t figure out her recipe so if you hear of one that includes dates, contact me!)
About two and a half hours up the road lies Donaldsonville, or “la Ville de Donaldson,” often referred to as the metropolis of the Sugar Belt. The town boasts a rich Jewish legacy. In fact, Donaldsonville had the most Jewish mayors in the South, with 9 men, serving 14 terms in total. One Jewish mayor, Marx Schoenberg, was killed during a standoff with militia troops after a dispute over counting ballots although some accounts suggest he was targeted and murdered by a political rival.
It may not have any living Jews now, but in May, the people of Donaldsonville honored the town’s Jewish heritage by making the town’s Jewish synagogue into a historic monument.
The campaign was spearheaded by ISJL former board member Mary Ann Sternberg. She wrote a wonderful article detailing the historical evolution of the synagogue, Bikur Cholim.
Built in 1872, the synagogue served as the only synagogue along River Road between Baton Rouge and New Orleans and the second oldest extant synagogue building in Louisiana. Jewish residents of Donaldsonville were careful to observe Jewish laws. Services were typically well attended and Jewish businesses closed on Sabbath mornings. Intermarriage with the local Catholic Community diminished the Jewish community and by the late 1940s, the synagogue was closed.
The building was deconsecrated in 1955 and made into a car dealership. In 1977, it became an Ace Hardware store. Visitors to the store will find a poster in the store’s window commemorating its history with a historic photograph of the Bikur Cholim exterior along with a drawing of what the interior was believed to look like.
The Jewish community thrived throughout much of the 19th century, especially in 1871 when railroad service was offered to New Orleans. A city publication from 1900 wrote that Jews residents were “among the most liberal minded citizens, and are associated with every progressive move.” The town was especially attractive to French speaking Alsatian Jews that were looking for a future in the new world. They made a living despite the major destruction of Donaldsonville in 1862. In fact, there were at least 16 Jewish stores of the 69 located in Donaldsonville in the late 1800s.
From humble beginning, Jacob Lehman built up a large commercial business enterprise. In 1877, he built what would become the oldest continuing department store in Louisiana until the 1980s. Described as the “finest Italianate commercial building in any river town north of New Orleans,” it now houses the historic Donaldsonville museum. Inside is a reproduction of the entryway to the town’s synagogue along with local Jewish artifacts and papers.
What is most notable about Donaldsonville is its Jewish cemetery, which is still maintained by a trust fund set up by the proceeds from the sale of the synagogue. The headstones are engraved in a mixture of several languages, demonstrating the pluralistic nature of the community. While some are in Hebrew and English, many are in various combinations of French, German, Hebrew and English. A few of the oldest graves have no English at all, reflecting the spoken languages of the region: Jewish merchants typically spoke Hebrew to each other, German to customers of German descent, French to the Cajuns, and French or English to African Americans.
If you have the time, be sure to pay the gateway to the Cajun country a visit to soak up its Jewish heritage. And other opportunities for delving into local history abound. For instance, the River Road African-American Museum is devoted to African Americans of the nearby plantations, from the slavery era to today. Be sure to stop at the Grapevine café for hearty Cajun fare, right on the banks of the Mississippi river. Soak in the history, the modern culture, and when in Cajun country, of course—laissez les bons temps rouler!
Post updated July 9, 2014, to clarify the area wherein it was the sole synagogue.