This is an excerpt from a letter written in1944 from Rabbi Bamberger, a practitioner of Reform Judaism, to Allen Bernstein, a congregant. In the letter, Bamberger responds to Bernstein’s recent ‘less-than-honorable’ discharge from the military as a result of homosexual behavior. Bamberger and Bernstein’s open discussion of homosexual feelings is rare for the time period. Note how Bamberger’s language reflects both harmful ideas about homosexuality but also a sense of tough love for Bernstein and concern for his future.

Sources: Noam Sienna (University of Minnesota), “A Rabbi counsels  a Gay Jewish G.I” (New York, 1944)

Snitow, Edited Ann, Christine Stansell, and Sharon Thompson. “The Politics of Sexuality,” n.d., 7.

Cuordileone, K A, “Politics in an Age of Anxiety”: Cold War Political Culture and the Crisis in American Masculinity 1949-60″, The Journal of American History; Sep 1, 2000; 87, 2; Periodicals Index Online pg. 515

In Landing’s chapter on Black Judaism in Philadelphia, he describes the movement for Black Judaism in Philadelphia beginning at the end of the 19th century through 1970. Previous academic work has focused on Chicago and Harlem as sites of Black Jewish life and thought. However, Landing closely examines the Black Jewish community in Philadelphia to analyze the internal dynamics of the community, the external impact they had on Black Judaism nationally, and how the group changed throughout the 20th century. Landing’s careful description of Black Judaism in Philadelphia offers essential insight about how different Jewish communities form a sense of identity and community across both time and space. Additionally, he pays extra attention to the ways that cultural markers and rituals varied within different communities of Black Jewish people. Ultimately, Landing argues that Philadelphia served as an essential center of Black Judaism which disseminated ideas and established important community relationships from 1900 to 1920.

Landing enriches his work by using strong, detailed descriptions of how Black Judaism did or did not adopt specific Jewish practices, rituals, and customs. These details provides substantial material to compare the religious practices of Black Judaism with those of the white Jews living in Philadelphia. Landing uses comparison of Jewish religious practice as a starting point for examining the relationship between the Black and white Jewish communities in Philadelphia. Furthermore, Landing analyzes Black Jewish religious observance to consider the ideological overlap between Black Judaism and fundamentalist Christian ideas. Landing could have strengthened his work by more deeply engaging with the ways that the Black Jewish community related to other Black faith communities in Philadelphia. Additionally, Landing’s careful language allows him to address how different actors created and defined “Black Judaism” as a distinct identity. His specific wording speaks to the nuanced way that communities in Philadelphia associated themselves with Black Judaism. However, I wish that Landing had spoke more directly to the broader impact of Black Judaism on our understanding of Jewish identity creation. As we learn more about the myriad of ways Jewish people have gathered, practiced, and understood themselves, Landing’s text offers a unique perspective on Jewish identity and community.

Source: Landing, Black Judaism, “Black Judaism in Philadelphia”, (339-359)

Test your Knowledge of Rabbi Abel Respes’ Congregation

Source: Landing, Black Judaism, “Black Judaism in Philadelphia” (339-362)

In “Lessons of Hurricane Katrina for American Jews”, Karla Goldman compares the Jewish community’s response to Hurricane Katrina in New Orleans with the ongoing COVID-19 crisis. She examines the strategies employed by the Jewish community which allowed them to effectively respond to the needs of Jewish people and other groups impacted by Katrina. Goldman challenges conventional narratives around the impact of disaster on different groups and how resources ought to be distributed in the face of crisis. Specifically, Goldman highlights the racial and socioeconomic class privilege which many within the Jewish community have. She writes that in the face of disaster, the Jewish community must be able to acknowledge its relative privilege and leverage the lessons from prior experience to extend resources and resiliency to other communities. Her work opens up new possibilities for understanding the role of the Jewish community in American life. By contextualizing the Jewish community in times of crisis, Goldman reimagines the “identity and responsibilities of Jews within the broader tapestry of American diversity” (188).

Goldman tactfully evaluates how the Jewish community understands privilege, resilience, and resources in moments of stress. I appreciate Goldman’s careful description of how the Jewish community benefits from socioeconomic and white privilege while still being inclusive towards nonwhite Jewish people and those who lack socioeconomic status. Her intentional language illustrates the diversity that exists within the Jewish community which may facilitate Jewish people extending help to those outside the community. Goldman could have strengthened her call on Jewish communities to offer resources outside the community by invoking Jewish practices and values which resonate with these actions. Specifically, I feel like a discussion of tzedakah and tikkun olam within the context she presents would lead to productive conversations in the Jewish community. Additionally, I felt the scope of Goldman’s analysis of community resilience lacks attention toward the state entity. While Goldman begins by noting that community response to disaster is only necessary due to governmental failures, she fails to follow through on that line of critique. Goldman lauds Black Lives Matters protesters for making their voices heard. However, when suggesting productive responses in moments of crisis, Goldman focuses on short term immediate solutions and does not examine how the Jewish community could advocate for structural improvements to the system. Goldman could improve her argument by considering ways that the Jewish community could widen the scope of strategies they use to advocate for themselves and others. Ultimately, Goldman’s analysis of Hurricane Katrina and Covid-19 provides valuable insight into the carefully developed and resourceful tactics that the Jewish community uses to recover in the aftermath of disaster.

Sources: Goldman, Karla. “Lessons of Hurricane Katrina for American Jews, 2020 Edition.” Jewish Social Studies 26, no. 1 (2020): 181. https://doi.org/10.2979/jewisocistud.26.1.14.

The portrait of Sally Greenwald displayed on the cartes-de-visites illustrates many of the artistic changes that came with a transition away from daguerrotypes. As photographic methods became faster and easier to duplicate, portraits assumed a more intimate meaning. Cartes-de-visites allowed wealthy elites to turn their image into a commodity which affirmed social status. Sally’s dress and jewelry indicate her desire to appear wealthy. However, her body language points to other meanings. In the portrait of Greenwald, she gazes off to the side of the frame with a slight smile. Her unique gaze generates a sense of intimacy and affection. The position of her face also emphasizes her profile, deviating from posing that Jewish people typically chose to minimize their semitic features. Perhaps the cartes-de-visite with the portrait of Sally Greenwald were intended for distribution to family members as a memento, thus explaining the personable gaze.

source: William L. Clements Library Archive, at University of Michigan. https://quod.lib.umich.edu/w/wcl1ic/x-5422/WCL005499?lasttype=boolean;lastview=thumbnail;resnum=20;size=20;sort=relevance;start=1;subview=detail;view=entry;rgn1=wcl1ic_g;select1=phrase;q1=Cartes%2520de%2520visite%25201860-1900.

This is an excerpt from a letter exchanged between Rebecca and Rachel Gratz in 1806. If you look closely, you will notice the casual handwriting as well as where the author of the letter underlined phrases to denote emphasis. The style of letters exchanged between the Gratz sisters reveal familiar and sincere nature of letter writing in the early 19th century. Furthermore, the content of their letters illustrate the inner-workings of Jewish society in Philadelphia.

Please take the quiz below to see how you might fit in among the Gratz Sisters!

Sources: http://rebeccagratz.blogspot.com/

To Madam Valverde Gomes,

I only recently heard of your predicament with regards to your dear child and the Mahamad. I write to you now, as a mother myself, and furthermore, a woman of conscience and empathy. As I learned of the Mahamad’s rulings, I must note my own astonishment at their rash punishments meted out against your son. I hope my words will bring comfort to the whole rather shameful situation.

With recent revelations regarding the Hazan, himself, I know a woman in your position might find herself in a fair rage. While I will not shame you for such a response, I entreat you to respond with temperance and restraint. Your cause is righteous and just. To see the Hazan’s own indiscretions being treated with such indifference by the same men who condemned you in no uncertain terms cannot be easy. You alone will decide where to go from here. However, please know, you are not solitary and alone in the face of injustice.

Wishing you all the best in these trying times,

A Concerned Congregant of Nidhe Israel