Human Rights Shabbat — Saturday morning, December 10

December 10 is International Human Rights Day, and so we’re making our second Saturday service a Human Rights Shabbat service.  I’ll lead the service, at the normal 10 am time.  We’ll do some of the regular Shacharit service, but have a discussion rather than a Torah service.  In this difficult week and month, I’m still thinking through how to approach this.  My plans from a week ago suddenly seem inadequate.  But I hope many of us can gather and share hope and community.  So save the date.

Commit to Confront Racism

Kol Nidrei Sermon by Rabbi Nathan Martin

Nathan MartinIn August 2014, an African American man, Michael Brown, was fatally shot by Officer Darren Wilson in Ferguson, Missouri. One of my students at the Reconstructionist Rabbinical College was experiencing considerable distress over the shooting. She is partnered with a person of color who is from Ferguson. At the time, I sought to respond as best as I could. I reached out to the student and together we composed an email about ways people could show up at demonstrations or to send tzedaka to the organizers of protests then happening in Ferguson. Yet, I still felt somewhat helpless and ineffective in the wake of it all.

For the last two years, we have witnessed a replay of this unfortunate type of violence again and again. Deb Kraus, in her introduction to the Unetane Tokef prayer on Rosh Hashannah, helped us to take note of the many black lives that have been cut short through police shootings.

As a liberal Jew, I grew up with a narrative of how Jews were allied with and instrumental in helping to fight for civil rights in the U.S, particularly the American south. And how we too, physically or symbolically, marched alongside our African American brothers and sisters to work for change. This remains an important part of my picture of American Jewish history of which I am proud.

And, I have come to realize that simply holding onto that picture is not enough. It’s not enough for this moment in which we find ourselves today. I have been asking myself what can I do to support our Jewish communities to be important players in the work toward eliminating institutional racism that people of color face everyday in America. Some of the hardest questions I have had to ask myself are: “what role do I play in perpetuating discrimination?” and “what can I do to make a difference?” These are difficult questions to face.

Part of my exploration has involved exploring ways in which I, as a white person, live with privilege that others don’t. I recently looked through Peggy McIntosh’s “white privilege checklist” –copies of which are in the back of the sanctuary—which asks you to note ways in which one carries privilege like, “I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed,” or “I can be late to a meeting without having the lateness reflect on my race,” or “I can do well in a challenging situation without being called a credit to my race.” I could go on and list others, and encourage people to take a look at the list. But the point is that, as McIntosh notes, I as a white person carry around “an invisible package of unearned assets, which I can count on cashing in each day.”

I am aware that I have absorbed the biases and stereotypes that are the unspoken currency of American culture. I grew up in a primarily white, middle class suburb in Seattle. I went to Jewish day school. And because of this limited upbringing, I didn’t have the opportunity to experience the richness (and challenge) that comes with growing up in a more diverse community. Instead, I absorbed attitudes of distrust and fear of people who were different than me. And even today, when I read about yet another shooting of an unarmed person of color, I can see how challenging it is for me to stay engaged. I don’t want to have to face the imperfections of our country. I want to turn away rather than turn toward confronting potential bias. But now is the time to turn toward. I want to help create a country where my children, and their children, can grow up in less isolation than I did, and where we can eliminate the systematic privileging of whiteness.

And, I know that I am not alone in this struggle.

Our tradition reminds us daily to reach beyond ourselves. Our daily prayers ask us to imagine ourselves in the position of the most vulnerable in our society; they tell us that we were strangers in the land of Egypt and from our long history of experiencing anti-Jewish oppression we know what it is like to be harassed, expelled, and killed. Our tradition teaches us the radical teaching of “tzelem elohim” that we are compelled to remember that we are all created in the image of the divine, that we are all infused with divine goodness. Our tradition thus constantly calls us to spiritual transformation which is a core part of how we transform the world. One small exercise that I sometimes do, and not frequently enough, is to walk down the street and every time I see another person I say in my head “be-tzelem elohim” “in the image of God.” Spiritual practice such as this is one way to harness the wisdom of our tradition towards change.

We also get to reach for each other in this important work. For several years, I have been meeting regularly with a group of white men and women whose focus has been specifically on examining our own racism and how it limits us having the life we want to live. When we get together we listen to each other to share where it is difficult to notice our privilege, where we appreciate our efforts for combating racism, and talk about how we are doing building relationships with people of color in our lives. I also participated in a race dialogue last week as part of a training to facilitate challenging conversations where I listened to the messages that African Americans received about white people growing up. These are not easy conversations to have but they are important. And It is heartening to notice that more of these kinds of meetings and conversations are happening. What would it be like for more of us in this coming year to explore ways in which we can have frank and challenging conversations about race, whiteness, and the ways in which we have had to settle for less because of how we both experience and perpetuate institutionalized racism?

Finally, I am conscious that we are living in a moment of an important national conversation on race, a conversation that has coalesced around the Black Lives Matter movement, most recently with the issuing of the The Movement for Black Lives Platform. The platform, divided up into six categories, includes dozens of demands backed up by policy briefs, strategic plans, and links to model legislation and organizations working on those issues. It includes issues of mass incarceration and inhumane prison conditions which we will be exploring as a community tomorrow afternoon with Margo Schlanger and Ronald Simpson-Bey.

And while I do not want to downplay or diminish the hurt that many American Jews have experienced with regard to the platform’s position and wording around the Israeli-Palestinian conflict, the vast majority of the document is focused on some practical and some visionary ways that we can change American society for the better. I hope that we can hold this complexity in mind as we do the work of supporting change here at home while also voicing our hope that situations elsewhere in the world are not overly simplified or essentialized in their characterizations. We have an opportunity here to commit ourselves to standing up, in whatever way we can, for a new direction in our country. A direction where we work not only for our own welfare but for the welfare of those who face the daily indignities of personal and institutional discrimination.

Yom Kippur is an important moment in our Jewish year to not only take a close look at our individual drifting from the mark in which we set for ourselves. It is also a moment for us to take a careful look at how we as a society are fulfilling our obligations to support those who are vulnerable to discrimination. It is a time when we re-commit to act in addition to pray.

The Untene Tokef prayer which I talked about on Rosh Hashannah hints at this as well. The prayer notes that works of justice, of tzedaka, lessen the harshness of the decree. We need to enter this new year with the faith and the hope that our tzedek work, our work to right societal wrongs will lessen the harshness of the decree for ourselves and others in our country.

My challenge to all of us tonight is simple.

What is a concrete step you can envision taking in your personal and communal tzedek work that will move us towards a fairer, more just, and more loving and welcoming country for everyone? What can you see yourself doing in your own life to have the conversations about how racism has affected you? What would you need to do this year to be able to come back next high holidays and say, “yes, I made some important progress this past year. It’s not done, but I can be pleased with how I am contributing.”

There is a parable in the Talmud that seeks to answer the question of why the blessing over bread is given such high status among Jewish blessings. The parable talks of a king who has two sons, each of whom he gives an equal amount of harvested flax and wheat and is given the instruction to guard these items. One son builds a storehouse and puts the bundles of flax and wheat under lock and key. The other son takes the flax and processes it into a beautiful linen tablecloth and takes the bundles of wheat and processes them into two beautiful challot. The king rewards the son who took the time and attention to take the raw materials he provided and enhance their meaning and ritual beauty.

As a Jew one of the things I am particularly proud about is the way my people have made the righting of inequality central to our being in the world. The opportunity to do tzedek work in our world can be likened to the children of the king being asked to guard the wheat and flax. Will we take the opportunity to weave these materials into something more beautiful, to help create more equitable ways in which we can live together and share in the benefits of society? Or will we simply build walls around the status quo?

In the coming year may we all be called to harvest and transform the brokenness so that we may live into our commitment that all of us are created in the divine image.

Gut Yontiff

Refugees and Returning to Our Best Selves

deb-fieldYom Kippur talk by Debbie Field

The Avodah service during the afternoon of Yom Kippur has its origins in an ancient temple ritual where the high priest sacrificed a bull to atone for the sins of himself, his household, and the world as a whole. In a radically reconstructed version of this service, I want to talk to you about a project of mine that engages all three levels of the Avodah: self, community, and world.

But before I describe that project, I want to reassure everyone here on two accounts. First, I am not going to talk about sins, but about atonement. And I am using the understanding of atonement that Rabbi Nathan provided in his talk on Rosh Hashanah; that is atonement as teshuvah, as a return to our best selves. Second, I have not redefined myself as high priest, and I am not speaking from an exalted position of holiness. Instead, I want to frame this talk with the line from Pirkei Avot/Sayings of the Fathers that many of you know: “It is not incumbent upon you to complete the work of creation, but neither are you at liberty to desist from it.” So, I’m speaking to you simply as somebody trying not to desist.

I’m going to start with a story. I teach at a small college a little south of here. I have a very nice colleague in the chemistry department who is originally from Syria. One day a few years ago, he stood up in the faculty meeting and asked us all to pray for his country. And everybody said, oh how sad, how sad and then we went back to our lives.

But as the news got worse and the refugee crises began to intensify, I kept thinking about his plea for our prayers. There are lots of different kinds of prayers and ways to pray; for example, when Rabbi Abraham Joshua Heschel got back from marching with Dr. Martin Luther King Jr. in Selma, he was asked if he had had time for prayer and he answered, “I was praying with my feet.” As Jews, we are obligated to help refugees: in the Torah there are 36 separate reminders that we must help the stranger because we were strangers in the land of Egypt. So, as a feet praying kind of Jew, I asked myself how I, as an individual, could pray for my colleague’s country and the people escaping from it. I also wondered how I could engage my campus community.

My first attempt was to suggest that our college house and feed a refugee family, as campuses around the country have started doing as part of a movement called Every Campus a Refuge.  I wrote a proposal that met with a curt refusal, so I redirected my energies. Eventually, the solution I came up with was to design a new course on Refugees in Modern History, which I am teaching this semester. The class includes a service learning component through a fledgling nonprofit organization called Paper Airplanes Tutoring. My students are tutoring Syrian refugees now living in various countries using Skype and Facebook. The goal is to help the Syrian young people improve their English so they can pass the language exams required for university admission. But Paper Airplanes Tutoring, and my class, also have broader goals.

According to the UN, there are 6.6 million refugees internally displaced within Syria, and over 4.8 million refugees outside of Syria, totaling over 11 million Syrian refugees. The United States has taken in just over 10,000; by contrast there are 2.7 million in Turkey. Last November after attacks in Paris, a Bloomburg News poll showed that 53% of Americans were against admitting any Syrian refugees, with an additional 11% saying they supported admitting only Christian Syrians. In the face of this huge refugee crises and our country’s opposition to helping, my aspiration is to change attitudes.

I have learned through many years of teaching that you can’t change people’s minds by railing at them. But through reading, discussing, and the investment in teaching one particular refugee, I hope that my students will see Syrian refugees as products of particular historical circumstances not of their own making, like the other refugees we have been studying in class: Jews and Palestinians, Vietnamese, Somalis, and Bosnians. More importantly, I hope my students will make individual human connections with their tutees and that the sympathy and understanding that results will ripple outward as they talk about their experiences with their friends and their parents and their communities.

I think this has started to happen. In her teaching log, one of my students described how surprised she was at how much she had in common with her student and she admitted she had assumed his culture would be alien and backward. She wrote: “We are so quick to judge others even though they are so much like ourselves; usually it is a mere difference in circumstances. I wish more people could see things this way, but I am glad that this opportunity of talking with my tutee has provided me with the human element to reevaluate my beliefs and change my current assumptions about other groups of people.”

What I’m doing is quite small. It comes out of my own desire to pray, if not with my feet, then with my syllabus, so that what I do every day can be part of repairing the world. There is so much broken in the world, but this Yom Kippur, I am trying to hang on to hope that my small, individual, pedagogical teshuvah is reaching outward to campus, community, nation, and world.

paper-airplanes-logo

Our Yom Kippur Workshops in the Washtenaw Jewish News

As is our tradition at AARC, between services on Yom Kippur we have several workshops where we can together study, meditate, and discuss. This year, there will be three sessions.  From 2:15 to 3:30 pm Barbara Boyk-Rust will lead “Soul Nourishment: Meditation and Sacred Chant for the Quiet of the Day” and Ellen Dannin will lead “Yonah – It’s Much More than Just a Whale.” From 3:45 to 5 pm, Margo Schlanger and Ronald Simpson-Bey will lead a conversation about the modern experience of imprisonment, and what kind of conditions–physical and programmatic–create the best chance of t’shuvah.  All are welcome to join any of these workshops, whether or not you are attending services with us.

Thanks to Jonathan Cohn for writing this up for the Washtenaw Jewish News:

wjn-oct-16-web

Join the 2016 AARC CROP Hunger Walk Team

Submitted by Cara Spindler

crop-walk-graphicOn Sunday, September 25 the Interfaith Council for Peace & Justice (ICPJ) is hosting the 42nd Annual Washtenaw/Ann Arbor CROP Hunger.  ICPJ has organized this 5k charitable walk since 1974, raising a total of $3.2 million over the decades.  Last year Washtenaw County walkers raised $48,500, with about 300 walkers participating.

CROP Hunger Walks are locally organized by businesses, schools, and communities of faith. “CROP” originally stood for the “Christian Rural Overseas Program,” a 1947 joint program between several church organizations to help with post-war poverty.  Today these community-wide local events seek to raise funds to end hunger and increase food security and food-related social justice in the U.S. and globally.  More than 1,600 walks take place across the U.S. annually.  About 25% of the proceeds go to local hunger-fighting efforts, and the walker can determine where the remaining 75% of their raised funds goes (choosing from a vetted list of global hunger agencies).

Please come and walk with us on September 25!  Call Cara Spindler ( 734-255-0939) if you want to coordinate more.  Our contingent will gather at Trinity Lutheran at 1:30 pm.  

STARTING LOCATION: Trinity Lutheran Church (1400 W Stadium Blvd., Ann Arbor, MI 48103)

DATE: Sunday, September 25, 2016, 1–4 PM

To sign up:

  1. Go to the CROP Hunger Walk website using this link
  2. Click REGISTER
  3. Fill out the form (or sign in using Facebook)
  4. When you get to “Create or Join a Team” choose “Join an existing team”
  5. Click “see list” next to the search box, and select “Ann Arbor Reconstructionist Congregation”
  6. Click the “Join Now” button.

Your friends and neighbors can donate via the website (once you log in there’s lots of tools for soliciting donations and accepting payment)—or you can bring a check/cash to drop off at the Walk.

See you on September 25!

Yom Kippur Workshops 2016

It’s our Yom Kippur tradition at AARC to have several afternoon sessions where we can together study, meditate, and discuss. This year, there will be three sessions; two from about 2:15 to 3:30 pm, and one from 3:45 to 5 pm.

One of the 2:15 sessions will be guided meditation, led by our member, Barbara Boyk-Rust, who writes:

Soul Nourishment: Meditation and Sacred Chant for the Quiet of the Day.
As we fast and pray on Yom Kippur we are asked to be in more direct contact with our spirit and with our connection to God than any other day of the year. While we move toward this during the evening, morning, and late afternoon services, what assists us during the spaces between the services? A walk, a nap, a quiet conversation? Each may be of help. A different way of prayer is also fitting. It is a time of day when we may be longing for sustenance. Together we will create a form of soul nourishment through meditation and offering up a few sacred texts in chant. May this time augment and amplify the expression of our soul on this holy day.

Our member Ellen Dannin will facilitate a conversation about the Book of Jonah:

Yonah – It’s Much More than Just a “Whale”: We will share reading the story of Yonah / Jonah, with time for participants’ contributions, questions, thoughts. Feel free to bring your own texts.

At 3:45, you can choose between a walk, a chat with a friend, or whatever else moves you, and a session that uses Jonah, again, as a starting off point a conversation about solitary confinement. We’ll start with some materials from this T’ruah study guide (which is based on a Yom Kippur d’var member Margo Schlanger gave at AARC in 2013).  But we’ll move fairly quickly into the modern experience of imprisonment and examine the question, What kind of conditions–physical and programmatic–create the best chance of t’shuvah?  Our leaders for this session will be member Margo Schlanger and Ronald Simpson-Bey.

Ronald Simpson-Bey, leading Ann Arbor Yom Kippur workshop

Ronald Simpson-Bey

Ron is the Alumni Associate for JustLeadershipUSA (JLUSA), part of the steering team of the newly formed Collaborative to End Mass Incarceration in Michigan (MI-CEMI), and co-founder and advisory board member of the Chance For Life (CFL) organization in Detroit. He served 27-years in the Michigan prison system, where he founded many enrichment programs rooted in transformation, redemption, and self-accountability.  In the course of that time, he spent two years in solitary confinement. He was a jailhouse lawyer who got his conviction reversed by the courts and got himself out of prison.  He attended Eastern Michigan University, Mott Community College, and Jackson Community College, and he has worked as a staff paralegal at the former Prison Legal Services of Michigan.

On this day of atonement, join this workshop to better understand American imprisonment, and what kinds of change we need and can help with.

Report Back: “Community in Difficult Times”

community in difficult timesReported by Martha Kransdorf and Sallygeorge Wright

“Community in Difficult Times,” was a Jewish community-wide facilitated discussion hosted by the Jewish Community Center (JCC) on Thursday evening June 30th.  The purpose for the meeting, according to convener Karla Goldman (director, UM Jewish Communal Leadership Program), “was to create a space where people come together in community to be able to process recent events.  The catalyst was the Pulse tragedy in Orlando, which just seemed to combine so many different elements of the recent news: hate crime, hate speech, LGBTQ issues, immigration issues, gun violence and gun control, anti-Muslim rhetoric and terrorism issues in ways that cried out for response and yet no one has seemed to know how to respond.” About 65 people attended, taking advantage of this important opportunity to reflect about the tragedy in Orlando and the ongoing issues in this year’s election campaign.

Goldman, JCC President Prue Rosenthal,  and Hillel Director Tilly Shames, got things started.  They reviewed the meeting’s background and guidelines for the small discussions at each table.  Rabbi Kim Blumenthal helped establish the mood for the evening by leading us in “Hinei Ma Tov.”

We were reminded that each table had a facilitator, and needed to choose a note taker.  We were to respect different opinions, and each person’s privacy.  Individual’s remarks were not to be repeated afterward without permission from the person who made them.  And we could say “ouch” if something offended us.  There were three guiding questions for us to consider:

1)  What brought you here?

2)  What’s in your heart and on your mind?

3)  Is there something about this moment that calls upon us as Jews and as a Jewish community?

Report backs noted the need for education and outreach on issues including guns, mental health, and more. The need for concrete measures to show solidarity with LGBTQ and Hispanic populations were pointed out.  Examples included having social activities that would increase awareness of diversity in the community. People suggested an ad in a newspaper to express our outrage and concern about current developments, and publicity for efforts on gun control.  Final remarks focused on further get-togethers to look at where we might go from here.

The invitation to the meeting was issued by almost every part of the organized Jewish Community in Ann Arbor:  the Jewish Community Center of Greater Ann Arbor, the Jewish Communal Leadership Program, U of M’s Hillel, Jewish Federation of Ann Arbor, Ann Arbor Reconstructionist Congregation, Beth Israel Congregation, Temple Beth Emeth, Jewish Cultural Society, Hebrew Day School, Jewish Family Services of  Washtenaw County, and the Orthodox Minyan.  According to AARC member Sallygeorge Wright,  the meeting was an important opportunity for people who had never met before, who were involved in different community groups, to find out what each other are already doing and to exchange ideas. Goldman summed up the outcome, “People at the event were happy that there was a way to come together as Jews for issues that were not centered on Jews but which mattered to us as Jews nevertheless.”

Rabbi Sara Adler closed the meeting with a beautiful Prayer for Peace that she had written. This prayer will be published in the forthcoming book, Not By Might, a publication by Rabbis Against Gun Violence and edited by Rabbi Menachem Creditor.

Prayer for Peace
 
God of our mothers and fathers,
God of tenderness,
God of lovers, teachers and children,
may we see the day when love conquers fear
when compassion overrides judgment
and the echo of gunshot is heard no more.
 
Let a great peace wrap its arms around our country,
and hold us tight.
 
Unite us-- people of all races, religions,
orientations and identities
in a bond of true fellowship.
 
Teach us to respect difference
and take pride in one another.
 
Let us learn that diversity makes us stronger,
that the healthiest forests are filled
with a multitude of species and birdsong.
 
God on High, let us find consolation
and comfort under Your canopy of peace.
 
May the memories of those assaulted by violence
inspire us to mend our broken world.
 
Let us grind guns into garden tools,
bend our weapons into bridges.
 
May we learn war no more.
Come, let us write a new covenant of kindness
an end to the flood of tears.
 
Seal this promise in the sky,
a rainbow to part the clouds.
 

Rabbi Sara O’Donnell Adler is a chaplain at UM Health System. She was ordained by The Jewish Theological Seminary of America in 1999 and received her
Clinical Pastoral Education at Brigham and Women’s Hospital in Boston, MA. Prior to joining the staff of UMHS in 2008, Rabbi Sara worked as one of the rabbis with the
MetroWest Jewish Health and Healing Center in West Orange, NJ.

Two ads from this month’s Washtenaw Jewish News

AARC and Food, Land & Justice both had ads in the June/July/Aug. 2016 Washtenaw Jewish News.  Lots to tell the world about!

AARC-WJN-June_2016_2016-05-20-FINAL

 

HazonFoodFest-ad-for-WJN-bothLogos

T’ruah’s new Handbook for Jewish Communities Fighting Mass Incarceration

Jewish Protest Signs

T’ruah has just published a Handbook for Jewish Communities Fighting Mass Incarceration.  I’ve been waiting for months for it to be available–171 pages of facts, figures, stories, strategies, and inspiration for Jewish communities who want to help end American mass incarceration.  There are 2.3 million people behind bars in American jails and prisons tonight–2 million more than when I was born.  Treating people like throwaways tramples on so much of what Judaism teaches; it is inconsistent with recognition of godliness in family, neighbors, and strangers alike.  I’m really happy to have this resource to help communities like ours think about whether we can be part of the opposition.

For each topic the handbook covers–and there are dozens, including Poverty and Mass Incarceration, School to Prison Pipeline, Prison Labor, Solitary Confinement, Barriers to Reentry–it offers statistics and background, relevant Jewish texts, and contemporary accounts.  It includes materials for text study (I’m really proud that one of the study units is based on a d’var torah about Jonah I wrote for AARC’s Yom Kippur service in 2013).  And it has suggestions for Jewish community action.

I was particularly moved by some of the advice the handbook give rabbis:

Here are some of the ways in which we can draw on our Jewish wisdom to help change the narrative:

  • Move the conversation away from “how do we punish” to “how can we facilitate teshuvah?”
  • Break down the false dichotomy between victims and perpetrators; acknowledge that all of us may be both at one point or another in our lives, and that society must protect all of us.
  • Have honest conversations within your communities, in interfaith groups, and in public about race and its impact on incarceration.
  • If you’ve visited congregants or other people in prison, or served as a prison chaplain, talk about these experiences (without sacrificing confidentiality, of course). Help your community see incarcerated individuals as creations b’tzelem Elohim—in the divine image.
  • Talk about the ways in which other societal issues that your community may encounter through your social action work can have an impact on imprisonment, or can be affected by imprisonment.
  • Speak openly about mental illness. This will both make your community feel safer for members living with mental illness or dealing with mentally ill family members, and will also allow for conversations about the relationship between mental illness and incarceration.
  • Offer a prophetic vision of what could be. Don’t let people wallow in despair—show a vision of how we can move forward.

I’ve been struggling, a little bit, with how to join up my own personal commitment to criminal justice reform with my Jewishness. I feel better equipped now that I’ve read this handbook, so I wanted to share it with my community.

Purim Gifts: Welcome Baskets for Refugee Families

welcome basketAARC Beit Sefer teacher Sharon Alvandi is a student in the UMich Jewish Communal Leadership Program, and an intern at Jewish Family Service learning to work with refugee families. Sharon has been very inspired by our AARC congregation, particularly the ways that the Beit Sefer students, parents and other community members come together to share learning and activities, investing in the character of the children. Through her work with JFS, Sharon is organizing a way for us to practice the mitzvot of Purim, giving gifts of tasty treats to one another/mishloach manot, and gifts to the poor/mattanot le-evyonim (for more about how these two mitzvot are related see this). Sharon writes:

There are many reasons to celebrate Purim and sort through a narrative that’s truly unlike any other in Jewish scripture. On Purim- the holiday of “lots”- we celebrate more than simply the idea of chance. When we listen to Esther’s story, we collectively celebrate character, resolve, and integrity. By presenting her true self–her Jewish self–to king Ahasuerus to appeal for the fate of the Jewish people of Shushan (present day Susa, Iran), Esther is a model of advocacy for herself and others. As a developing social worker, this story helps me think  about what it takes to act in a way that integrates all parts of who I am.

Purim also commemorates what it means to survive genocide or the threat of genocide. Each day when I work at JFS, I have the opportunity to observe the strength of character of the clients and the meticulous work of the case managers to serve a community of refugees in making the best choices in their first days in the U.S.   

JFS has resettled over 350 refugees since 2009.  Countries range from Iraq, Afghanistan, Somalia, Ethiopia, Iran, Syria, and Burma. JFS is set to resettle 150 individuals by October 1, 2016. AARC can help with the resettlement of families by joining with JFS  to assemble and donate Welcome Baskets for refugee families in Washtenaw County. We can do more than discuss violence that is taking place abroad. We can  welcome those in our community who have found refuge in a new place. This Purim, we can help make a space of comfort for their true selves.

Sharon has put together a list of personal care and household items the new families need upon arrival to set up their new homes. Check with this registry to see what is needed. We ask that you buy these items new and when you have, check off the registry. We will assemble the Welcome Baskets some time during the Purim Shabbaton March 25-27.