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Gillian Jackson

Shabbaton With Rabbinic Candidate, Gabrielle Pescador 3/17-3/19!

March 8, 2023 by Gillian Jackson

Gabrielle Pescador is a hazzan and soon to be ordained as a rabbi.  She serves as Interim Spiritual Leader of Temple B’nai Israel of Petoskey MI and as guest cantor in synagogues throughout the country.  In 2018 Gabrielle founded and continues to lead the Rosh Chodesh Online Minyan, and is a regular prayer leader and teacher for Pardes Hannah of Ann Arbor MI.  From 2019-2021 she was cantorial soloist for the high holy days for AARC. Gabrielle is a harpist and composer of liturgical music, and considers the harp an instrument of healing.  Before entering the ALEPH Ordination program, Gabrielle spent several years working on documentary films and community art projects focused on issues of social justice.

SIGN UP TO ATTEND SMALL GROUP SESSIONS HERE!!!

FRIDAY 3/17/23

-5:30 pm Dinner – sign up here to join a small group for dinner with Gabrielle. Meet promptly at 5:30 at Desi Ruchulu Indian Cuisine

-7:00 pm Hybrid Kabbalat Shabbat services at JCC (Zoom link)

-8:00 pm Dessert Oneg

(Please note differences in this Friday night services than our typical fourth Friday – small group gathering for dinner beforehand, later start time, dessert and schmoozing time afterwards.)

SATURDAY 3/18/23

-10:30 am Hybrid Shabbat Morning Services at JCC (Zoom link)        

-12:00 pm Catered lunch at the JCC ( be sure to RSVP here ASAP!)

-1:00 pm Hybrid Adult Education Session   (Zoom link)                                    

-2:00 pm Informal Q & A with Gabrielle 

-5:00 pm Dinner – small group at Jeff & Rena’s house – sign up here. Menu TBD

-7:00 pm Havdalah, singing, desserts & schmoozing at Paul & Caroline’s house – sign up here. (Desserts are pot-luck.)

SUNDAY  3/19/23

-10:00 am Gabrielle to meet with Beit Sefer parents

-1:00 pm   Lunch – small group salad-bar lunch at Debbie & Jan’s house – sign up here.

Filed Under: Upcoming Activities

Purim 2023: Join Us For Purim Fun!

March 2, 2023 by Gillian Jackson

March 6th, 5:30pm–7:30pm at the JCC of Ann Arbor and Online Via Zoom

Wait, Wait, Don’t Tell Me…It’s Purim!

Hosted by Peter Chagall (not Peter Sagal), the Megillah reading will be woven between bursts of Jewish-themed trivia and antics in the style of NPR’s famous news quiz. 

Don’t forget to get festive! Come in costume and bring your graggers- you can dress up as anything, or just come as you are!

The Purim Spiel will be followed by a Pizza and Hamantaschen Oneg. If you feel inspired, feel free to bring a veggie dinner dish or a beverage! 

There’ll be lots of all-ages fun: facepainting, festive games, a very contemporary Purimspiel, music from Twas Brillig and the Mazel Tovs (with AARC’s own Daniel Pesach!), triangular potluck, and….

Our annual HAMANTASCHEN CONTEST! There’s no need to register! Just bring 6-12 of your best sweet, savory, or original hamantashen on the plates, and our panel of judges will do the rest! And yes, there are prizes for the winners! 

Beit Sefer will also be sharing delicious and lovingly prepared mishloach manot to our seniors at the party– we can deliver these to your homes in Ann Arbor! Please let Marcy know you’d like one by emailing dr_marcy@hotmail.com.

Filed Under: Upcoming Activities Tagged With: Purim

Refusing to Be Enemies Film Event and Panel

February 21, 2023 by Gillian Jackson

April 23rd, 2:00-4:00pm at the JCC of Ann Arbor and online via Zoom

AARC will be hosting a film showing and speaker panel featuring the groundbreaking documentary, Refusing To Be Enemies: The Zeitouna Story directed by AARC member, Laurie White! The film showing will be followed by Q & A from members of Zeitouna featured in the film. The women will talk about their experience and answer questions about the evolution of the conversation over the past 20 years.

The film showing will be held at the JCC of Ann Arbor on April 23rd at 2pm. The event will be hybrid so that those unable to attend in person can join us via Zoom. Attendees at home and online can participate in the Q & A. Light snacks will be provided. Attendance is free and open to the public. Please sign up to attend below.

Sign Up To Attend

Refusing To Be Enemies: The Zeitouna Story Trailer

“REFUSING TO BE ENEMIES: The Zeitouna Story is a 58-minute long 2007
documentary film that profiles … a self-formed group of twelve ordinary women
calling themselves “Zeitouna,” the Arab word for “olive tree.” These six Arabs and
six Jews living in southeast Michigan weave an unusual and intimate tapestry of
sisterhood. Some of the women are American-born, others are immigrants; one is a
Holocaust survivor, another is a survivor of the Nakbah’s terror; their ages span 40
years. Filmmaker Laurie White is a founding member of Zeitouna. Her camera
became an invisible member of this sisterhood, capturing the interior of this sacred
space without ever upsetting and altering the fragile process of the group’s
awakening. The film does not attempt to answer questions of right and wrong, or
how to break the deadlock of the Middle East relationship. Instead, it offers living
proof of how the journey of personal transformation may pave the way to socio-
political transformation and peace.”

Sign Up To Attend

Filed Under: Upcoming Activities Tagged With: upcoming events

AARC Member, Idelle Hammond-Sass, Included In Recently Published Book On Modern Judaica!

February 16, 2023 by Gillian Jackson

Idelle Hammond-Sass’ beautiful works of Judaica have recently been published in an anthology of Modern Judaica. Idelle’s Ner Tamid can be seen on top of the Arc during AARC Torah Services. Mazel Tov Idelle on your beautiful works that enrich our Jewish Community!

Filed Under: Member Profiles Tagged With: judaica, member profile

Tu Bishvat in Poetry

February 8, 2023 by Gillian Jackson

Something about Tu BiShvat and its focus on nature inspires so much beautiful poetry! Take a moment and enjoy these heartfelt words from across the Jewish world appreciating the joy and beauty of nature in poetry! Photos are of Beit Sefer’s Tu BiShvat Seder taken by Marcy Epstein and Jess Flintoft.

A poem for Tu BiShvat

By: The Velveteen Rabbi a.k.a. Rabbi Rachel Barenblat

January 15, 2014

Taste and see

Psalm 34, verse 8: “Taste and see that God is good.”

We make our way into the woods
at the edge of our land, trees webbed
with plastic tubing, clear
and pale green against the snow.

Down to the beaver dam, pond
punctuated with cattails,
galvanized tin bright
against grizzled trunks.

Dip a finger beneath the living spigot.
At every sugar shack across the hills
clouds of fragrant steam billow.
And after long boiling, this amber…

Where I grew up, the air is soft
already, begonias thinking
about blooming. Here, this
is what rises, hidden and sweet.


In honor of Tu BiShvat which begins tonight at sundown, here’s a poem about the sap rising. It’s a revision of a poem I shared here a few years ago.

Enjoy the full moon. Here’s to the sap rising — in our trees and in our hearts!

Modeh Ani
by Lamed Shapiro

I walk through the woods. How great the stillness
in its cold bosom; how deep the silence.
Nothing but spirits whisper here among the branches
looking at me, and running ahead.

I walk through the woods, hearing the mute prayers for dew
of oak and pine, the bushes and flowers.
It seems to me now I will never arrive
and the woods will stretch on all around and forever.

A trace of sky, the size of my heart
bleeds from between the green canopy
and below the shadows switch and live
running the gamut from dark gold to black.

A sunbeam breaks through and suddenly vanishes
and the heart that is sky quickly shimmers with joy.
There, to the side, as if frightened from sleep
a bird gives a peep, and then thoughtfully sits
and is quiet a while, and then for a while sings.

I walk through the woods, where my footsteps are marked
by the moisture of grass, the dew of the morning.
For protection from sorrow and shelter from care
I give thanks and I praise you, oh merciful god.

Thanks for returning, in mercy, my pledge,
my body and breath, without blemish or harm,
for guarding my poor, fragile image in darkness

Therefore I will bless you, give praise to your name.
Joy to you, trees, and to birds and to people.
Joy to you, world!

“You as a Forest”

By Deborah Leipziger

I listen to the shelter of you
The sweeping canopy cradling the day and night of me
The moon rising in your branches
The stars falling in the sweep of your hair
I see the feet of your forest
The fingers, the limbs
The concave and convex of you
The light that falls around the perimeter
I smell your maple
fern, ivy

The light serpentine
falling through the rings
of redwoods

Blessings of the Trees in a Covid Year

by Martha Hurwitz


Compassionate God,
Your people are grieving and weary,
Isolated and afraid.

We struggle to rejoice in budding trees,
To remember the sweetness of apple blossoms,
The rising sap of the maple tree.

We have so long been confined in isolation
By fear of sickness and death,
Plagued by ignorance and selfishness.

Help us remember the blessings of the trees.

The towering Spruce,
Whose branches held a lonely child,
In the infinite sky of cloud and blue,
And offered the blessing of sanctuary.

The ancient Black Walnut,
Where mother and child gathered nuts,
Carried them home in ragged wicker baskets,
A blessing of sweetness and sustenance.

The Shag Bark Hickory,
Standing guard at the graveside,
Its bark ragged like clothing torn in grief,
Witness to the blessings of memory and love.

And the TorahThe Five Books of Moses, and the foundation of all of Jewish life and lore. The Torah is considered the heart and soul of the Jewish people, and study of the Torah is a high mitzvah. The Torah itself a scroll that is hand lettered on parchment, elaborately dressed and decorated, and stored in a decorative ark. It is chanted aloud on Mondays, Thursdays, and Shabbat, according to a yearly cycle. Sometimes “Torah” is used as a colloquial term for Jewish learning and narrative in general., Tree of Life.
Even in times of trouble and sorrow,
Its fruit eternally ripe,
With blessings of hope and healing,
With blessings of joy and peace.

Every Tree Was Once a Seed

by Cathy Ostroff

“We are each given exactly one chance to be”
—Hope Jahren, Lab Girl 

“Like the days of a tree,

Shall be the days of my people” 

—Isaiah 65:22

Every tree was once a seed
that waited.
A seed knows how to wait.
A cherry tree will wait for a hundred years.
A lotus seed may wait a thousand years
for a chance to become a tree.

Most seeds hope for an opportunity
that will never come,
to shed their hard coats
and take root.*

What does it take to pare away the husks
of our own hardness,
to discover the patience of trees

within  ourselves?

In spite of doubt and stubborness,
someone believed in us, nourished us.
So whatever keeps us tethered to obstacles,
let go, focus, begin again,
teshuvah.

Life holds the possibility
of inner transcendence,

moments of love and awe
so powerful that they call upon us
to redirect the course of our lives:
to ascend the holy ladder,

to embrace the wisdom of trees

and reach the heights of our

own unique divine stature.

*Note: The first two stanzas in italics borrow and rearrange sentences from Hope Jahren’s Lab Girl.

Filed Under: Poems and Blessings Tagged With: Poetry, Tu BiShvat

The Golem

January 30, 2023 by Gillian Jackson

By: Otto Nelson

This week in Beit Sefer, students explored the Golem legend and built a snow Golem!

A hulking humanoid created by mystical Kabbalistic ritual, the Golem is a product of ancient Jewish folklore. It’s a being of the earth, constructed of mud, dirt, or most often clay in the shape of a human, and often made animate by a Hebrew word carved upon its forehead; Emet, meaning Truth. It’s sometimes described as a monster or fantastical creature, but, in fact, it is neither.

The Golem is an automation… not truly alive, and often as mindless and soulless as a machine, bound entirely to the commands of its creator. This mindless, unceasing loyalty is precisely where its danger arises… stories of the Golem tell of how it collected firewood until it chopped down a forest – brought water to a synagogue until it flooded – fried latkes until they filled a house! Moreso, many stories describe an inexplicable growth, of the Golem growing ever larger, ever stronger, and ever more unintentionally dangerous as time passes. But these stories have one end… the Golem’s creator, deciding it must be stopped, swipes a letter from the animating word. Emet, Truth, becomes Met, Death. And many tales end there, the Golem crumbling apart, reduced to earth again.

Regardless of their precise origins and details, the stories of the Golem have inspired important works such as Mary Shelley’s Frankenstein, and continue to make a mark in popular culture today, a strange ancient connection to a modern world shaped increasingly by automation. Essentially, they all hold a few important morals… a warning of the risks of hubris in creation, an assertion that power without a heart and mind is dangerous, and a message that strength must be tempered always with wisdom.

Filed Under: Community Learning Tagged With: Beit Sefer, Golem

Mollie Meadow’s Dvar Torah: Shmot

January 18, 2023 by Gillian Jackson

Shabbat Shalom and thank you for attending my Bat Mitzvah. I have a few special thanks to tender. First of all, I would like to thank Marcy Epstein for her leadership in my early Jewish learning. I would also like to thank Elisabeth and Neil Epstein for helping me learn the torah and haftorah blessings, Rabbi Eliott for welcoming me into the Jewish community with the Brit Shalom and for working with me and my family to craft a wonderful Bat Mitzvah service, and most of all, I want to thank Molly Kraus-Steinmetz – who will always be Big Molly to me – for tutoring me, her first student, in Torah, and for baby-sitting me when I was young.

This weeks’ parsha starts at the very beginning of Exodus. Joseph’s generation of Hebrews in Egypt has died out, and a new Pharaoh has ascended to the throne- a Pharaoh who never knew Joseph and his significance to the past Pharaoh.

Pharaoh says “Let us deal shrewdly with him, so that he may not increase; otherwise in the event of war he may join our enemies in fighting against us and rise from the ground.” That is a translation of one of the lines in my portion. First, notice that Pharaoh uses the term “he” to refer to the Hebrews, rather than the plural; “them.” In a healthy societal culture, humans must be recognized as such, not as being one indiscernible mass. If we recognize people as individuals, only then can we respect them enough to treat them as fellow humans, worthy of respect and love. There might have even been intermarriage and a merging of peoples between the Egyptians and the Hebrews, much as took place between the French and Anishinaabeg in Michigan. You can’t intermarry with “him,” but you can intermarry with “them.”

            Earlier, in line seven, it says, “but Israel’s sons bore fruit and swarmed and multiplied and proliferated greatly, greatly so the land was filled with them.” You might notice the choice of the word swarm. Swarm like animals, like mice, like mosquitoes, like- dare I say- frogs, lice, flies, and locusts? This again comes back to what sort of becomes a theme of treating the Hebrews as less than human.

One question I’d like to ask you is, at what point do poor conditions become less than human? At what point does treatment become inhuman? For those of you that attended Brenna’s Bat Mitzvah, she talked about the meaning of enoughness; but when does less than enoughness become less than human?

Filed Under: Divrei Torah Tagged With: bat mitzvah

Isaac Meadow’s Dvar Torah: Shmot

January 18, 2023 by Gillian Jackson

Greetings, friends, family, and congregants. Thank you for coming, and Shabbat Shalom. I wish also to extend my thanks to Deb Kraus, Drake Meadow, Nancy Meadow, Rabbi Elliot and everyone here who supported me.

            Today’s parashah, or Torah portion, is Shmot, or “Names;” it consists of the first part of Exodus. Pharaoh was afraid of a Hebrew uprising, so he ordered all of the Hebrew boys dumped in the Nile. A Hebrew woman saved her child Moses, (remember him, he becomes important later); after floating down the Nile in a basket, he is rescued by an Egyptian princess. He grew up an Egyptian, though probably with some sense of Hebrew identity, as well. After killing an Egyptian to defend a Hebrew, he fled to the desert. At a well in the Sinai desert, he defended the daughters of a priest named Jethro from ruffians. Jethro married one of his daughters to Moses, and, as Jethro’s son-in-law, he tended the flocks.

One day, he saw something very strange – a bush that was burning but was not being consumed. God called “Moses, Moses,” from the bush. After explaining to Moses that he will bring the Hebrews out of Egypt, God then orders Moses to go back to Egypt as his messenger. Moses asks what name he should give, if the Hebrews ask for God’s name. Up to this point, God has been speaking rather strangely, repeating words, and speaking about seeing things. But now, He says something even stranger. His name, he says, is Ehyeh Asher Ehyeh, meaning “I will be who I will be.’  This is often translated as, “I am who I am.” Which is the better translation? In biblical Hebrew, there are only two tenses, perfect tense and imperfect tense. The perfect tense means that the action is complete. The imperfect means that it is not yet complete. This does not mean that god is flawed, it means that he is ever-changing; like fire. Since humans are made in the image of God, we share in this fiery potentiality, and are drawn and fascinated by it. 

Why does God name his essence as unfinished, as something still in process? Why does he appear to the eye as something insubstantial, and shapeless, as fire?

When Moses sees the burning bush, he experiences this basic instinctual attraction, but he also now experiences the intellectual attraction of curiosity – how can a human understand a fire that consumes no fuel?  I also see this as a small flex, showing Moses that he is powerful by burning something without consuming it. This is him showing supernatural powers.

Humans also literally burn without actually being consumed; in the process of using the sugar, glucose, the mitochondria take in food and burn it very slowly. We use the energy to live. 

We have had a sensory experience, an intellectual experience, but there is also a spiritual part of this. Does everyone think that fire is spiritually important? It’s important in other religions; In the New Testament, the holy spirit comes down at Pentecost as tongues of flame.

Zoroastrianism, an Iranian religion that has its most important texts in the “Avesta,” also has fire as an important part of their faith. Ahura Mazda, their god of light and goodness has an altar that eternally burns and is considered to be the visible presence of Ahura Mazda.

What can that mean for the spiritual practitioner now? 

1.     Savor the moment because life is always changing.

2.     Expect the unexpected.

3.     Understand that your essence is change, you are unfinished. Don’t get frozen in one place. As Ralph Waldo Emerson, whose last name was given to me as my middle name, said about the readiness to embrace change in yourself: “A foolish consistency is the hobgoblin of small minds.”  

Thank you all for listening.

Filed Under: Divrei Torah Tagged With: Bar mitzvah

Reconstructing Judaism Movement Votes to Support Reparations to BIPOC Communities That Suffered Due To American Colonization

January 12, 2023 by Gillian Jackson

Co-Written by Etta Heisler and Gillian Jackson

RJ Commissioned work by Ayeola Omolara Kaplan
“Reparations in Pursuit of Repairing the World“

“If a fellow Hebrew, man or woman, is sold to you, he shall serve you six years, and in the seventh year you shall set him free. When you set him free, do not let him go empty-handed: Furnish him out of the flock, threshing floor, and vat, with which the Lord your God has blessed you. Bear in mind that you were slaves in the land of Egypt and the Lord your God redeemed you; therefore I enjoin this commandment upon you today.” Deuteronomy 15:12-18

Generational trauma and persecution is a theme in Jewish liturgy and culture that runs deep in the roots of our cultural identity. As long as the Jews have been in diaspora, there have been lessons passed down through the generations about preserving our culture and standing up to oppression. There are myriad stories that describe ways various oppressors attempted to marginalize or harm the Jewish people and we survived (i.e. Purim, Hanukkah, Passover to name a few). It stands to reason that Jewish institutions are increasingly sensitive to the generational trauma inflicted on People of Color in the United States. At the same time, generations of white Jews have largely benefitted from the economic, legal, and social systems founded upon both the enslavement of Africans and Black folks, and on the genocide of indigenous people in the United States. Predominantly white Jewish institutions have often perpetuated biases against BIPOC community members – Jewish and non-Jewish alike. Reconciling with this narrative in which we are the oppressors and the oppressed is the work of B’tzelem Elohim, Teshuvah, Tzedek, and Tikkun Olam. All people are created in the image of God and it is our job as Jews to create a world where everyone is treated as such.

In acknowledgement of this shared responsibility for those facing enslavement and disenfranchisement in our country, the Reconstructing Judaism movement has written and passed a Resolution on Reparations. The reparations resolution commits the Reconstructionist movement to a series of advocacy measures that will aid in building momentum for nationwide reparations. The beginning of the resolution acknowledges that people of European ancestry have benefited from black oppression and enslavement. It adds that other BIPOC populations have been affected by white nationalism throughout US history. The resolution then promises to acknowledge and support BIPOC led initiatives that address racism. It lays intentions to educate members or Reconstructionist Congregations on this issue. Finally the resolution commits to supporting House Bill 40, a bill that funds research into how the US can make reparations to the descendants of black slaves. 

In further discussion of reparations, Reconstructing Judaism states, “Reparations can mean many things. It is policy, theology, a moral obligation, history, and a demand for truth and reconciliation. The National African-American Commission on Reparations (NAACR) defines reparations as, “a process of repairing, healing and restoring a people injured because of their group identity and in violation of their fundamental human rights.” Ta-Nehisi Coates understands reparations as an ethical orientation — “the full acceptance of our collective biography and its consequences.” There is no Hebrew term that fully encompasses the range of meanings that are associated with the English word, reparations. Is it both teshuvah — the Jewish process of public accountability, apology, mending, and returning to right relationship, and tzedek — the ethical demands of material and legal justice.” You can read Ta-Nehisi Coates’ full article on reparations here. 

Before this most recent resolution on reparations, Reconstructing Judaism committed to dozens of anti-racist initiatives that include diversifying the Reconstructionist movement and college, developing improved communications around their anti-racist work, supporting liturgy that teaches about racism and is taught in multiple languages, participating in larger movements, and reviewing internal systems that contribute to biased policy. A wise friend of mine once told me that real social change can be defined by this image: unjust systems will continue to move forward like an airport escalator endlessly cycling forward. It’s not enough to turn around and stand against it, we need to walk the opposite direction and walk fast enough to move the other way. The passage from Deuteronomy seems to acknowledge this idea as well – it is not enough simply to free an enslaved person, one must also give them means to live a fulfilled life. Reparations is one way of “walking down the escalator” in acknowledgment of the centuries of discrimination that have continued since slavery was abolished. Participating in this conversation and activism around anti-racist work is essential to the success of the movement. We should be proud of Reconstructing Judaism’s commitment to this work and have the hard conversations necessary to move it forward. 

Some members of our congregation have begun a conversation about participating in the educational modules provided by Reconstructing Judaism to educate ourselves about the work of reparations and anti-racism. If you would like to participate in planning these events, please email us!

Filed Under: Reconstructionist Movement Tagged With: jewish activism, Reconstructionist Movement, Reparations

The Nittel Nacht Hannukah Tradition and its Intersection with Antisemitism

December 22, 2022 by Gillian Jackson 1 Comment

The practice of Nittel Nacht has its origins in Eastern Europe in the late Middle Ages, when tensions between Christians and Jews ran high. On Christmas Eve when most Christians were headed to church, the visible reminder of the ‘otherness’ of the Jews who were not participating incited antisemitism. It was feared that Jews would be attacked when headed to study Torah on Christmas; therefore, Rabbis banned Torah study on that day. There are other theories for the prohibition of Torah study on Nittle Nacht, such as the belief that studying Torah on this day would lend merit to Jesus. Whatever the origin of this holiday, for centuries Nittle Nacht observances usually involved Jews hunkering down and playing cards, chess, and dreidel as an alternative to study.

In the days leading up to Christmas this year, the Nittel Nacht tradition has been on my mind. The holiday season exposes the difference in cultural and religious practices in modern times as much as it did in the Middle Ages. We may not be walking though villages to the synagogue, but kids experience this difference in schools and adults in the workplace. Differences that may have been unseen at other times of the year are pushed out into the open and become seen.

Recently, I attended a shabbat service at Temple Beth El in Bloomfield Hills in solidarity after the antisemitic attack they suffered a few weeks ago. During this service Congresswoman Haley Stevens spoke about her work addressing antisemitism in Washington. Stevens asserted that the antidote to antisemitism is to put acts of antisemitism in the spotlight and bring conversations about antisemitism into non-Jewish spaces. Making these events known to the wider community encourages awareness about antisemitism and encourages our allies to stand up against it when they see it.

People fear what they do not understand. The recent antisemitic attack was focused around Israeli politics and old Jewish tropes that do not reflect the richness of modern Jewish culture. It is clear that this misled individual had no experience with the wide diversity of Jewish thought and experience that exists in the world. Jews in the Middle Ages found solace in staying indoors and trying to bring attention away from their ‘otherness’ on Christmas. In our current political climate, we do not have the option to sit outside of the cultural or political discourse. But the degree to which it is our responsibility as Jews to correct misconceptions is up for debate.

On this occasion of Nittel Nacht, I invite you to consider the questions that arise from our current experience of ‘otherness’ on Christmas. To what extent is it our responsibility as Jews to actively correct malevolent Jewish tropes? What characterizes our multicultural American experience of Nittel Nacht in a county where we are not the only non-Jews living in a predominantly Christian nation? What spaces do you feel most comfortable confronting antisemitism with non-Jews? Do conversations around Judaism come up more frequently in school and work during he holidays? And if so, is this an appropriate time to discuss antisemitism? Feel free to comment below!

Filed Under: Community Learning Tagged With: Channukah, Hannukkah, nittel nacht

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