Kiruv Professional Writes About Recruiting Jews on Campus

     On the blog "This Way To Eden-Documenting a Search for a Meaningful Life," Rachel Eden, a

 http://www.says-it.com/unclesam/index.php

woman devoted to kiruv (she's worked for Aish, taught Hebrew School, and worked in campus outreach,) writes about "demystifying kiruv."  In her own words, her "article refers to campus outreach as opposed to all other kinds, which by [her] estimation, is distinguished by its accelerated pace since young people tend to be more open to new ideas and [are] transient."
     In her post, she talks about what she and other outreach professionals look for in college students, and then goes on to write about how students are approached. At the end of the article, she makes a huge point about how few students actually end up orthodox, despite the huge amounts of time and money invested in the campus kiruv venture. She says that the ideal is that seven students per year commit to orthodoxy per campus venture, but believes the number to be lower. However, if seven is the number committing at the end of the year, I would want to know how many are sent on to yeshiva or other programs encouraging an orthodox lifestyle? I believe that students who are being groomed for a possible eventual move to orthodoxy may not necessarily commit to changing their lives while on campus, but are encouraged to go onto other organizations that will help them to get to that point.   
I'm pulling a few excerpts from the December 4, 2013 post because I think that they're very eye-opening. Again, remember that this is coming from someone who is a kiruv professional.

There are a few types of students educated outreach professionals tend to seek.... The idea is that if the assimilation rate is skyrocketing at the speed of lightening, who will your time and effort resonate with best?

1. Middos - good character traits. Nice, normal students. Is this person nice, punctual, helpful? These are questions my source tells me are critical to ask before investing serious time.
2. Intelligence. Torah’s philosophy is brilliant and true- and completely adverse to many ideas we have in the Western world. A student is required to question what s/he thought to be true about priorities and ideas. Such a person (obviously) must be a thinker but proceed with caution if the person takes too much pride in his/her intelligence (see #1)  or has an addiction  (not aspiring) to perfect grades.
3. Inner Strength. A student must have the emotional strength and wherewithal to stand up for what is right or walk away depending on the case. Change is very difficult but change in the face of possible peer or parental pressure requires nothing less than complete grit.1

In Ms. Eden's discussion of the three top traits that kiruv workers should look for when recruiting, she specifically looks for people with "inner strength" and brazenly mentions the difficulty in changing one's life in the face of peer or parental pressure. Of course, a potentially successful recruit would have to change one's life to become orthodox. Ms. Eden is also cautious of people who might be "addicted to perfect grades." She doesn't want people who are perfectionists. If I'm reading her correctly, this is because there is a fear that a potential recruit might take too much on too quickly, and this could cause a whole slew of problems for both the outreach worker and the student. The first quality that is considered important is the willingness to question. A person who is unwilling to question won't question their current lifestyle in order to possibly change it for a new and different lifestyle, in this case, orthodox Judaism.
Let's move on to the second part of  Ms. Eden's discussion about outreach:

Part two are the steps someone in outreach should take if they meet someone who fits the criteria and ..well…seems to like the rabbi/rebbetzin. In the scenario that follows, I’m the rabbi/rebbetzin and you’re the student:

Step 1: We meet. We connect. I ask you for another time to meet and connect.
Step 2: We do this consistently, talk about important philosophical ideas that most people don’t slow down long enough to consider, and we share our lives with one another through these conversations.
Step 3: I invite you over for Shabbat. You eat my food. You meet my family. I enjoy your company. We repeat this cycle often. Before or after Step 3, I throw in other invitations to social or educational programs that take place frequently (example: Maimonides)
Step 4: Our relationship is stronger now.  I invite you to a Shabbaton in a Torah-observant community. You have the opportunity to meet different types of religious  personalities and families to give you a more well-rounded perspective on what it means to live an orthodox life.
Step 5: I invite you to learn and tour in Israel on a short (10 day to 2 week) trip that’s an intense whirlwind of inspiration and gives new meaning to Judaism.
Step 6: We plan a longer trip for you to study in Israel and integrate Jewish ideology into your everyday life and future.

A nice tidy package, huh? Obviously this is an over-simplification but meant to be a generalized structure for creating an environment where positive relationships and a Jewish student community can flourish.2

     Ms. Eden gives us a nice step-by-step list of how kiruv works. A relationship is built gradually. Deep conversations are had. Invitations are issued. That part of the "cycle" is repeated "often." Sounds nice, kind of like a friendship. Except that in this scenario, the target person is befriended only because the outreach worker has determined him/her to be a good choice for a potential recruit, based on the first piece of quoted material. The potential recruit isn't being invited to talk about life's meaning over coffee because the kiruv professional wants to be a friend. The kiruv professional is feeling  him/her out, and if he/she is receptive, then the outreach agent will move to the next step. This way, outreach professionals can say "see? We never pressured anyone. They got involved of their own volition!"
     Following the steps outlined by Ms. Eden, we come to Step 3, in which she mentions that she might toss in invitations to join other programs (she mentions Maimonides--a program run by Meor,) in addition to an invitation to Shabbat at her house with her family. With all of these invitations and discussions going on, the kiruv professional has now gotten the potential recruit involved in a program that pushes a one-sided view of Judaism. But if questioned, this is all "just Jewish." Keep in mind that the college student away from home is now thinking of the rabbi and rebbetzin as friends who are looking out for him or her. The student now trusts these people, and believing them to be friends, or at the very least, people who care for him/her,  and is more likely to be convinced to get involved in any extracurricular programs that they run. The problem here is that this relationship is not based on honesty. The student is being honest and may be thrilled to have such deep conversations, but the student is not aware that the reason this relationship exists is for the sake of recruiting this student to orthodoxy.
     Steps 5 and 6 take the student to different venues to study Judaism. Jewish students are told about Birthright and may be encouraged to travel on a Birthright trip sponsored by the campus rabbi's organization. If the student shows an even greater interest, he/she will be further encouraged to attend a yeshiva abroad.
     I stated earlier that Ms. Eden said that maybe they get seven people to commit to orthodoxy a year per campus. (Again, keep in mind that a person may become orthodox at yeshiva in step 6, so he/she isn't necessarily orthodox from the campus rabbi.) That may not sound like a lot. But let's take one hundred campuses with seven recruits per year on average. That's still seven hundred new recruits. That's seven hundred kids who started off as non-orthodox Jews and rejected their upbringing. That's seven hundred families that will have been thrown into disarray, as parents try to figure out how to relate to their children and how to weather the growing pains of the baal teshuvah, who, at times will exhibit self-righteous behavior and disdain for their upbringing. 
     Comments from people on this blog can often be broken into two camps: people defending Jewish outreach and people against Jewish outreach. This is because those who defend kiruv feel that they are doing what their god wants, and people who are opposed find that notion to be ridiculous and offensive (and very similar to what non-Jewish missionaries do.) However, the one thing that the anti-deceptive kiruv camp wants is more transparency in outreach. You want to proselytize? That's great. Tell people from the very beginning why you are on campus. Tell them that you'd love for them to become orthodox and that's your sole purpose for being on campus. Explain to them that you, the outreach worker, are teaching strictly from an orthodox perspective and that you would like the students under your tutelage to ultimately become observant. Let's face it. Shouldn't people who claim to be brethren exercise at least the same respect that Jehovah's Witnesses and Latter Day Saints exercise towards us? At least they tell us who they are and that they're hoping we'll accept Jesus. Why are our own brethren not even giving us the benefit of a straight story and instead, resorting to deception in order to further their own agenda?


1. Eden, Rachel. "Blowing the Head Off of Outreach." This Way To Eden, Documenting a Search for a Meaningful Life. 12/4/2013.
2. ibid.

Recruiting "Friends" Just for You!

     A university student received the following email from a frum (orthodox) student and passed it on to me. (I have removed any identifying information.) Basically, the outreach rabbi on campus is holding a Shabbos event, and wants to get orthodox students and families involved to take these non-orthodox students under their wings for the purpose of outreach. Notice how the student sending the email describes the rabbi as "the kiruv
Rabbi at University of XXX." That is the function of this rabbi and the reason why he is on this campus. As stated within the body of the letter, these kiruv volunteers will "create relationships" from this "amazing kiruv opportunity." And you thought they genuinely wanted to be your friend! The sad truth is that this whole experience is contrived.

Hi everyone,
For those that don't know Rabbi XXX  is the kiruv Rabbi at University of XXX. He is arranging a Shabbaton on XX/XX/2013, for the secular Jewish students that come to his classes. He is having around 25 students come into the  XXXX area for the Shabbos. I am working with him to have the religious students together with any wives/husbands come and join them for the Shabbaton. This is an amazing kiruv opportunity to create relationships with the other students that will hopefully last throughout your time in college and beyond.
We are in the planning stages right now and in order to plan accordingly we need to know who would be able to join us and for which meals. Please email me if you can come for Friday night and Shalosh Seuodos meals if its free, if it costs a nominal fee or if you can only make it for one of the 2 meals. For anyone not in the XXXX area we can try to find hosts for you if needed.
If you notice any frum jews I missed in this email list feel free to forward them this email or to let me know.
Please try to respond asap so we can plan accordingly.

Thank you,
Looking forward to spending a Shabbos together,
XXXX

     This is the other side of the story. Sure, people who get involved as volunteers in kiruv genuinely believe they're doing a good thing and believe that they're influencing their guests in a positive way. But so do cultists, and missionaries, and the salespeople who give out free dinners in order to get you to buy a timeshare in Florida. None of them are making the invitation because they think you'll make a great friend. They simply think you'll make a great recruit.

Individual Truths Revealed Through Satire

     Back in 2010, orthodox blogger Heshy Fried wrote a post entitled "The Top 10 Kiruv Indoctrination Practices" on his blog, "Frum Satire." (For those unfamiliar, Frum Satire is a blog in which Heshy writes about orthodoxy and issues important to orthodox Jews using satire.) This is what Merriam-Webster has to say about satire:

sat·ire

noun \ˈsa-ˌtī(-ə)r\ : a way of using humor to show that someone or something is foolish, weak, bad, etc. : humor that shows the weaknesses or bad qualities of a person, government, society, etc.

     In my opinion, it's very telling when someone within the orthodox world comes forward and calls  acts of kiruv "indoctrination practices" and refers to those who've become orthodox as having "drank the Kool-Aid." According to Heshy, the top ten kiruv indoctrination practices are as follows: Shabbos Meals, Gematria (which A. Nuran explains in the comments section as "superstitious numerological nonsense which allows you to “prove” any damned thing you want by assigning values to letters and letting the Law of Large Numbers lead you astray. Search through a big enough text with it and you can find any message you want including “No matter how you slice it it’s still baloney,”) Motivational Speakers, Frum Theologians or Scientists, Former Ministers, Beginner's Minyanim, Pay You, Free Trips, Books Written by Famous People Who Became Frum, and The Internet. Under each heading, Heshy gives about a paragraph of explanation. For example:

Pay you: I never thought the day would come when I could get paid to attend services or come to a class, but on college campuses this is starting to become the norm for non-Chabad Rabbis to do. They tell you that if you come to class every week they will give you $500 or a “free” scuba diving trip (another chance for kiruv indoctrination.) I have also heard of rabbis paying people to attend services, or put on tefillin every day.

While I agree with all of those he's listed (and several that didn't make the cut,) the best part of his article was--you guessed it--the comments. But before I go there, I want to mention again that Heshy Fried is an orthodox blogger pointing out some of the issues in orthodox society. I've been reading his blog for years, I've had the pleasure of sharing in several email exchanges with him, and I find him to be refreshingly down to earth. When Heshy puts up a post, we accept that he's showing us the world through his eyes. The comments that come up usually run the gamut from pure hatred of his blog posts to agreement with his sentiment, to further explanation by those who have had direct experiences with the subject of the specific post. About two weeks ago, I received an email from someone who accused me, based on reading my blog,  of hating religious people and harboring great hatred towards the religious community. Unfortunately, as I've stated in other posts, it's been my experience that many in the orthodox world, both publicly and privately, label people who disagree with them or find fault within the orthodox world as anti-Semites or self-hating Jews. My response to the email was simple:

I believe you're mistaken. Critical analysis of the practices of certain factions of a larger group does not translate to "anger" or "hatred."

What needs to exist is a safe space to offer criticism of groups that we either are, or were, a part of, in order to offer our knowledge and opinions of these subjects--in this case--Jewish outreach--so that they can be found by others who are searching for other perspectives. Heshy's post on kiruv practices gave way to a safe space for open debate and shared conversation. I'm posting some of the comments here for further discussion. I also want to point out that only in the interest of clarity have I corrected some of the spelling and grammar, but otherwise, the comments are as they exist on the original post.

Gevaldigger June 28, 2010, 6:51 PM Kiruv in the college scene has turned into a real business (non-profit of course). You must see these Yentes shout out on the campuses, wow; “Are you Jewish?” “Oh, you look Jewish, come to my house for shabbos”"Come on, I know you’re Jewish!”
It’s a real bizayon to find out they keep elaborate databases of all the students they’re involved with. There’s a whole group of students that are fighting the college campus kiruv movements; especially frum students, since they make it a point to shoo the frummies away since they aren’t cool enough apparently.
I laughed when I saw my friend’s picture on the pamphlet for one of the trips. She’s not frum at all, she just loves to party and gets paid to promote the program....
 I’m really glad you’re exposing this in a positive light, since as much fun as being frum is (ok, just a teensy bit of sarcasm there), we really don’t need members of our community going out selling orthodox judaism as as a bunch of cheap thrills and free trips.
Something I give credit to Rabbi Rabbs (ok buddy, don’t get ahead of yourself, I didn’t say I agree with everything you say) [ha'omer bshem omro meyveee.......]:
If you’re worried that the Jewish nation will disappear, you lack emunas hashem. Clear and Simple, God made a promise. Our nation will not disappear.

So it’s really time for these college campus movements to stop selling OUR Judaism short. No more motorcycle riders, no more ex-priests. How about for once they bring in a few greasy shucklers from Philly or Mir and let ‘em all know about the Gishmake Thurs night cholent instead of the Kegs sponsored by unknowing donors. 

Devorah June 29, 2010, 11:20 AM What a great post! Soo true. I’ve enjoyed reading the comments section also.… I’m glad to see that others feel the same way about the tactics of some of these organizations as I do…it really is an obscene amount of marketing, with slick, well-spoken rabbi’s (in both Aish and Chabad), glossy websites, and giving away freebies like they’re going out of style (why don’t they divert all these funds to improve their own schools, and get genuine, truly learned, nurturing teachers, who actually know what they’re doing, and smaller class sizes? Then maybe so many kids wouldn’t go OTD).

What pisses me off is the way these movements target people in vulnerable situations, such as college students who are on their own for the first time in the big, wide world, away from their families, prisoners, sick people, new immigrants (including olim).
I also think it sucks when kiruv organizations shoo frum people away from their cool programs, (despite the fact that they advertise them publicly), as if it can destroy their marketing ploy. In Jerusalem, I needed a Shabbat meal, and I heard that a Chabad Rabbi in the old city had big ones going. I got told that no, i couldn’t come, I was too religious, and I’d be taking up a potential spot of a non religious person who could show up at the last minute. This sort of attitude definitely goes against what Chabad kids are taught from the cradle: “God may have put you on earth for 70 or 80 years just so you can do a favor for someone else.”
The best way to attract people to Torah and Mitzvot, is to just be kind to people. That’s it .... You are doing a Jew a favor because he needs it, not because you hope to make him frum.  

effetexas June 28, 2010, 8:01 PM I have to admit I was drawn to Yiddishkeit through Shabbos meals and beginners' minyans. My frustration was after they pull you in they expect you to : 1 put on a black hat (I like my medium sized knitted kippah, thanks.) (2) move to NY , Baltimore, or Chicago.... (3) this is Chabad-centric but, wear a gartel when davening and hang on every “Rebbe released from jail ” story like it's gospel. If you don't do these things you're a lost cause apikorus or worse—Modern Orthodox!! gevalt……shanda….. gevalt!'

Drew Mazanec June 28, 2010, 8:09 PM What got me was the Shabbos meal and the local Jewish Learning Center, where Haredi kiruvites give free classes, where you get invited for Shabbos meals, until you realize you’re spending every Saturday with the frum community because you are getting more meal invites than you can take, from people who seem so nice! After a few months, I moved into the community (cuz where else do you know absolutely everybody who lives within a half mile radius?) and a few months later it dawned on me.

It dawned on me like it dawned on Nebuchadnezzar. Remember him from Daniel? He went mad for a while, eating wild grass, being driven from men, until his hair grew wild like eagles’ feathers and his fingernails like talons? Imagine how he must have felt when his mind returned to him, looking at his ragged condition asking “What the hell just happened?”
Yeah, that’s how I felt. “Holy crap. I’m frum.” Yet I did not go off the derech at that point. I was too connected to the community. It took a move to a different city to successfully break off from frumkeit. Escaped by the skin of my teeth. If I had been successfully shidduch’d, I’d have been sealed inside.

Anonymous June 28, 2010, 9:25 PM I’ve seen all of these, except the former ministers; none of them really got me hooked. But when the Chabad rabbi on my college campus showed up at the AEPi house (where I was living) to help the brothers build a sukkah, I could have guzzled a gallon of koolaide. Sure, it took some false starts before I became fully shomer mitzvos, but you shouldnt think kiruv is a small-minded effort, with standard tactics and no creativity.

Guest June 29, 2010, 2:23 PM Those that were healthy and balanced going in, can easily maintain/reacquire their sense of normalcy, after the fact, as long as they don’t buy into this notion that now they are frum, they have to forget about all that introductory fluff, and realize that Judaism is about conformity, restricting freedoms, and maximizing self-denial. That approach may have worked for people in the 16th century, but is not sustainable for many of us now. Or desirable.

Esther July 1, 2010, 3:48 PM As a new immigrant at the age of 14, I ended up in an Orthodox yeshiva designed to turn ignorant Russian Jews like myself into good Orthodox ones… I recall shabbos meals, staying over at religious people’s homes so they can school us, sitting through a never ending Pesach seder with nobody explaining anything and our English being severely inadequate at the time… I don’t recall anyone offering to pay though. That could have sealed the deal. As it was, my mom pulled, nay, yanked me out of there and placed me in a public school as soon as she noticed that I had been in an all female setting so long and I had no idea what to do around boys. Thankfully, all that’s changed now. At this point, I wouldn’t know what do without them.

     There are many opinions about orthodox kiruv practices. And many of these opinions may be viewed as negative. However, when you have people within the orthodox community who find that these practices are problematic, I have to wonder why Big (and little) Kiruv isn't taking a closer look in the mirror. Where is their faith? Commenter Gevaldigger makes a great point and maybe those involved in deceptive kiruv need to listen harder: "If you’re worried that the Jewish nation will disappear, you lack emunas Hashem [faith in God.] Clear and Simple, God made a promise. Our nation will not disappear."

All quotes, including comments are from:
Fried, Heshy. "Top 10 Kiruv Indoctrination Practices." Frum Satire. 6/28/2010.

Deception on All Fronts

Deception. Never a good thing.*

When orthodox Jews leave orthodoxy, it is said that they've gone "off the derech," which is basically "off the path" of what is usually orthodox Judaism. As part of an ever-growing network of off the derech Jews (which I'll now refer to as OTD,) I've noticed that there really isn't just one path that people are leaving. There are people leaving who were once baalei teshuvah (returnees to Judaism) leaving, as well as those leaving who had long family histories of Jews practicing in the orthodox tradition. They come from all walks of orthodox life, from the very religious to the more modern. In looking at the communities that these Jews have left, I've found a surprising similarity in how leaving is perceived. Communities all over the orthodox spectrum (and not all communities, but a large number, based on informal conversations with Jews of varying religious backgrounds,) cite a few reasons why religious Jews go OTD. Many in the orthodox community will point to the person being unstable, possible child abuse, the lure of the secular world--including drugs and sex, the desire to rebel, mental illness (because, hey, you must be mentally ill if you don't want to be within the religious community,) and probably a few others that I'm neglecting. Religious leaders will swear that technology is the cause of the problem. In reality, the reasons given by the formerly frum (formerly religious) range from intellectual disagreement with orthdoxy, Judaism, and a lack of proof of the existence of God, to the feeling that their own education and creative pursuits were being stifled. Many just didn't fit into the ready-made mold to which their communities assumed that they'd conform. Just as everyone is not meant to be a nuclear physicist, not everyone is meant to be an orthodox Jew.
     On the other side of this can be found the parents and families of those who are either secular or are members of the more liberal Jewish denominations (such as Conservative, Reform, Reconstructionist, etc.) As a parent (and as someone who has parents,) I think that probably most of these parents want to support their children's decisions, whether they are choosing a major in college, finding a suitable career path, or even pursuing their own spiritual journey. However, what happens when parents find that their college-age child has gotten so involved with a Jewish group on campus that he or she has begun to distance him/herself from the family that has always been supportive?
Let's toss in a few facts:

1. Orthodox observance requires strict adherence to certain set rules.
2. Many on/off-campus Jewish groups are funded by and/or affiliated with ultra-orthodox factions.
3. While strict observance isn't pushed upon initial contact with students, those who seem interested are pushed into other programs in which ultra-orthodox thought and practice are taught. These programs may be offered by the "campus rabbi" and his staff or they may be programs run by the larger organization with which his group is affiliated. They may be innocently billed as a fun-filled spring break in Florida or Israel or New York with touring and learning about Jewish culture/heritage. These trips may seem cheaper because organizations may offer subsidies for interested students.

     By the time parents realize that the kid they sent away to school in September is slowly being indoctrinated into an orthodox lifestyle, it's often already too late. The kid they thought was "just learning Hebrew" with the self-appointed "campus rabbi" is now refusing to come home for a weekend because he/she is spending every Shabbat with either the rabbi and his family or with religious families he/she is set up with. The kid they expected to come back for Passover seders now feels that he/she really should go to an orthodox family for the holiday to further his/her religious learning. There is often a degree of guilt felt by students in this situation--they feel obligated to the rabbi and his family (or organization) for meals, classes, etc., and when they are offered an opportunity to have holiday meals/observance organized, they feel like they can't say no. It's easier to brush off their parents with excuses than it is to brush off the rabbi and his organization, because by now, the group is a large part of the student's campus life.
     In the beginning of this post, I mentioned why some orthodox communities think that orthodox Jews leave the fold, in addition to actual reasons why many choose to leave (often with great personal ramifications.) What I've found is that when non-orthodox parents realize that their kids have been scooped up and alienated from them by ultra-orthodox organizations, similar excuses are made by the orthodox community as to why this has happened: the baal teshuvah (newly religious person, who I will now refer to as BT) came from an abusive family; the BT comes from an unstable family environment; the family lacks morality and/or Jewish education. Not only are non-orthodox Jews unaware of the deceptive nature (and often, existence) of kiruv/outreach, but many of those within orthodox communities are also often lacking an understanding of the deceptive nature of ultra-orthodox kiruv. The more I read about this and the more personal stories I hear, the more it seems that many college-age BTs and those in their 20s, seem not to have made a conscious decision to become ultra orthodox, but rather, through a series of well-orchestrated moves by kiruv/outreach professionals, have found themselves in high-pressure situations in which guilt, seclusion, and separation are used in order to enforce conformity to a culture that may not necessarily have been their choice.

 *image from http://lumen.nd.edu/2005_07/images/self_deception_lumen.gif

Birthright Israel: Focus on Mayanot

     Chances are that if you're a Jewish college student, or if you're the parent of a Jewish college student, or even if you've been a college student yourself in the past thirteen years, you've heard of Taglit Birthright, a program run by a not-for-profit organization that sponsors free ten-day trips to Israel for the post-high school (18-26 years old) set. Read more at their official site or on wikipedia. Under the Birthright umbrella, students have the opportunity to choose the trip of their choice, each run by different trip providers. This is where it gets tricky. There are about fifteen trip providers, ranging from orthodox to non-denominational. Birthright offers some tips on how to choose your trip provider, however, despite the denominations listed near the trip description, it's still easy to get them confused. Here's why: the trips listed as orthodox in denomination don't appear to be geared towards orthodox college students. They welcome all types of Jews and from what I understand, the programs are generally well-run, informative, and a lot of fun. There may be subtle differences in each orthodox group's particular ideology (some trips are run by Chabad, others by OU, others by Ezra, etc.) but there seems to be a general understanding that most students going on these trips are probably not orthodox and so the trips are run more liberally than one might expect.  Orthodox trip providers have put a lot of effort into not making their program descriptions appear to be orthodox in any way. However, it is not the initial Birthright trip that poses a potential outreach/kiruv issue, but the follow-up after the trip and possible pressure to attend yeshiva programs affiliated with the group's particular brand of orthodoxy that could be problematic. Understanding that this post could be endless, let's focus on one program for now. I've chosen to focus on Mayanot because it is the first orthodox organization listed on Birthright's list.1

     Mayanot, the Birthright program run by Chabad, mentions partying, learning about contemporary issues, exciting tourist attractions, partying, the political, cultural, and "spiritual" dimensions of Israel, and of course, the word that excites even the tamest of college students, partying. And have I mentioned partying? The description is very careful to only mention the word "orthodox" under the heading "affiliation," and states further down that "Mayanot draws inspiration from Chabad spirituality." Nowhere on this site does it say that the Mayanot is actually an outreach/kiruv yeshiva, but if you do a little independent research, you'll find that Mayanot is actually a baal teshuva yeshiva, designed to help Jews become orthodox. Mayanot is run by Chabad and while their Birthright trip isn't making people orthodox, the trip does serve as another feeder for their yeshiva and study programs. This is the link to the Wikipedia site, but you can find this information on their site as well. In the blurb about the sponsoring organization, Mayanot Institute of Jewish Studies, (not quite a name that someone would associate with an orthodox yeshiva,) words such as "academic," "intellectual," and "textual study,"are used--words that sound more like they were taken from a college course catalog than anything linked to an ultra-orthodox yeshiva. This is not to say that any participants on the Birthright trip are ever forced to become religious, however, be aware that ideas on religious issues may be from a Chabad perspective even if it's more like Chabad-lite, (what I'll call outreach that is specifically meant to get non-orthodox Jews interested,) and students may be urged to extend their stay in Israel for an additional three weeks to study on their Post-Birthright Study Program.

     The Mayanot Post-Birthright Study Program draws students in with the excitement of being away from home for a longer period, but also with the insanely cheap price. "Taglit-Birthright Israel participants can apply for a scholarship to join this program for only $99! This includes tuition, room and board for 3 full weeks (normal tuition for this program is $799)" their website screams. (They also offer longer and shorter programs.) Having traveled extensively while in college and on a tight budget, I can tell you that this would have drawn me in. Three additional weeks, all-inclusive? Sounds like a good deal! One of the ways they get to students to commit to the post-trip study program is by presenting potential participants with a sense of urgency, mentioning on their website that  "although applications for this scholarship will be available on your Taglit-Birthright Israel trip in Israel, due to the popularity of the program only those applications that are received in advance of your trip may be guaranteed a spot." How many young travelers, excited and possibly apprehensive about traveling alone in Israel, are thinking "well, I should definitely do this! What's a few hours of study a day when I can still travel and hang out?" But before you sign up for this or any program, stop and ask the trip providers for details.
     Here are a few questions you should ask if you're wondering if the Post-Birthright trip deal is too good to be true. The Mayanot trip may seem like a party and you may have an awesome time. But you should ask these things before you sign up for additional weeks through their yeshiva:   

1. If I do the post-Birthright study program (which is not co-ed,) how long will I be expected to be in the classroom, studying? Will I have free time? Request a typical daily schedule, preferably in writing, with the times outlined so you can understand how your day will look.
2. Will I be expected to adhere to orthodox religious practice even if I don't want to? 
3.  If I decide the program is not for me, am I free to leave? 
4.  What are my financial obligations if I decide to leave the program?
5. Why am I being offered what has been billed as a $799 program for only $99? What are this group's ulterior motives?  

When asked about his experiences with the Mayanot Birthright trip, former participant Eli stated:

They made in obvious attempt to convince us to stay longer by repeating how easy it was to extend your flight. They also brought us to the Mayanot yeshiva before Shabbos where we had to sit through a parsha (Torah portion of the week) class. Most of the participants were secular and were only concerned with going out and partying. Mayanot encouraged that as well, even putting it on the itinerary as a frabrengen (joyous, usually Hasidic, gathering.)

There was an emphasis on Kabalah (Jewish mysticism) and we spent a bit too much time in Tzfat (famous for Jewish mysticism and Kabalah.) We had to hear a Kabalist artist who was a baal teshuvah (returnee to orthodox Judaism) speak about what inspired him and almost everyone felt they had to buy something from him.
Shabbos wasn't as strict as an NCSY2 Shabbaton, but we weren't allowed to swim or leave the hotel (there was actually a warning if one left the hotel they would be sent home immediately and have to pay their return flight.) I guess they were concerned for safety to an extent, but when it wasn't Shabbos they let us roam all around Jerusalem and Tel Aviv at night, so it didn't really make sense to me.
While I definitely felt a presence of kiruv, I noticed more of an effort to convince people to make aliyah (move to Israel.)

As for the Mayanot Birthright trip, be aware that you may be approached to extend your trip to attend Mayanot's yeshiva programs. There are other trip extensions that are not centered on religion. Or students can do what a lot of us did, and just bring a backpack and sleeping bag, and find a youth hostel near places of personal interest. No matter which provider you choose, be sure to research the trip providers and any information the website may contain about post-trip programs.
 


1. Other posts will discuss other Birthright options listed on their site as "orthodox."
2. NCSY is an orthodox youth group sponsored by the OU (the Orthodox Union) who also do outreach/kiruv work.

The following articles might be of interest to readers interested in Birthright

Birthright's Israel: The Political Bias of the Jewish Community's Favorite Program by Nathan Ehrlich. November 28, 2011

Largest Outreach Effort for Alums of Birthright Raises Concerns by Gal Beckerman. August 26, 2009

Birthright Alumni Center Tied to Haredi Outreach Group, by Gal Beckerman. September 2, 2009

Jewish Outreach on Campus: The Approach

This is the first of several posts that will address kiruv/outreach on college campuses.

Setting: A typical American College Campus, present day.

It’s the beginning of the fall semester. Rosh Hashanah and Yom Kippur fall out in the middle of September this year, and most Jewish students won’t be able to leave school to celebrate with family due to time constraints and distance. Accompanied by a few student helpers, on-campus Jewish outreach professionals, who have a chartered club on campus and a building that is used to host students for holiday and Shabbat meals, classes, religious services, and socializing, are outside, sizing up the students on the quad and approaching those look like they might be Jewish.

Rabbi L: Would you like a pamphlet on Rosh Hashanah?

Random Student: Huh? Oh, sorry. I’m not Jewish.

Rabbi L: No problem. Have a great day!

Random Student: Likewise.

Rabbi L: [approaches a small group of students.] Would any of you like a holiday booklet about Rosh Hashanah?

Lisa: Oh, hey. Um. [looks at friends.]

Jayden: Rosh Hashana. That’s, like, next week. 

Rabbi L: Tuesday night. We’ve got services and meals.

Sarah: My folks would probably want me to go to services. Are they orthodox?

Rabbi L: We welcome all Jews. 

Sarah: I’m Reform.

Rabbi L: Are your parents Jewish? 

Sarah: [proudly] Yes. And my grandparents. And their grandparents. But they weren’t religious. 

Rabbi L: You don’t have to be religious to be a Jew. [he smiles]

Sarah: Okay. Well, I can read Hebrew.

Lisa: Oh my God. I’m not good at Hebrew. At all. I don’t remember anything from my Bat Mitzvah.

Rabbi L: We’ve got English translations. And I’ll be there, explaining things as we go. And we’ll be having traditional holiday meals. My wife’s a fantastic cook.

Lisa: I love to cook! 

Rabbi L: Really? What do you like to cook?

Lisa: Everything. Except ramen. I can make chicken soup. Pizza. And I bake cookies.

Rabbi L: That sounds wonderful. If you’re free on Friday afternoon, you should stop by the Center. A group of kids usually show up to help cook for our Friday night Shabbos Extravaganza. Here. [he pulls out a printed calendar of events] This is a list of events for the next few months. 

Jayden: Cookies? Lisa, will you marry me?

Sarah: She can’t. Now that I know about the cookies, she’s marrying me.

Rabbi L: Let me sign you guys up for email reminders about our events and weekly happenings. And you really should come for Friday night. There’s nothing like a home-cooked meal when you’re far from home.

Jayden: I’m so there. With my two dates, of course.

[After signing up for emails and putting Rabbi L’s brochures into their bags, the three friends say goodbye, promising to bring their friends. This has been successful for Rabbi L, who now has three students who will hopefully show up on Friday and then the following week for Rosh Hashanah. He writes a few notes in his own notebook—their names, brief descriptions to remember them by, and a few words to recall the conversation. Lisa: likes to cook, had a Bat Mitzvah, might be interested in Hebrew refresher course. Sarah: likes cookies, proud, Reform, both parents are Jewish, slightly negative about Orthodoxy. Jayden: popular with women, seems open to anything with food. Happy to have met three new students, Rabbi L continues his work.]

What just happened?

          Rabbi L did the work he loves. When confronted with Sarah’s question as to whether the synagogue services would be orthodox, sensing that she or maybe her parents (who would love her to go to services for the holidays) might not be 100% comfortable knowing that worship would be done according to orthodox standards, with men’s and women’s seating separated by a mechitza (a divider or partition) between the genders, opted to explain that services are open to all Jews. Rabbi L was taught to deflect that question, understanding that non-orthodox Jews are often put off by orthodoxy. Instead of giving a straight answer, which would have been “yes,” he answered by reverting to the philosophy of inclusiveness and pluralism. This puts people’s anxiety at ease, making them more likely to show up to events that they wouldn’t show up to if labeled as orthodox. Rabbi L was also instructed in the importance of a low-key approach. Not every Jewish student is going to be open to orthodox Judaism. By not coming on too strong and by deflecting questions with prepared answers that address those wary of religious Jews, he can still convince them to attend, while making them comfortable with their choice. Rabbi L, knowing that according to orthodox standards, anyone not born to a Jewish mother is technically not Jewish, managed to find out if Sarah was Jewish without giving her a lecture or turning her off to possibly attending a program.

          While Rabbi L may not personally agree with the type of flirting and banter between the young people, he chooses to not respond, instead, focusing on the students in order to find things to remember about them. He listens carefully to the conversation, responding to what the students say. When Lisa mentions cooking, he recognizes this as a way to reach her. Using this, he is able to tell her about other programming available, even offering a chance to take part in some cooking. Bringing students into the kitchen is a fun way for them to learn about keeping kosher, while growing the relationship between the outreach professionals and the students. While it is understood that not every student will decide to keep kosher or become orthodox, every student who has a good experience will bring others. Not only are these students potential candidates for orthodoxy and growing observance, but they and their parents are also potential donors who will help to fund further Jewish programming on campus. 

          So far, campus kiruv seems pretty innocuous. But outreach professionals are taught to take it slowly. They have four years to get each Jewish student involved on some level, and they know that not everyone who attends a program is going to become orthodox. Their first goal is to get students into their building (if they have one) so they can provide a positive Jewish experience and start developing a relationship. This will be discussed further in subsequent postings.