The Jewish People Policy Institute-Raising Jewish Children 2017

 

Is there a future for non-Orthodox American Jewry?

In other words “Will Your Grandchildren Be Jewish?

In summing up the marital and parental status of American Jews, The Jewish People Policy Institute (JPPI) study (http://jppi.org.il/new/en/article/english-raising-jewish-children-research-and-indications-for-intervention/english-introduction/) shows that among all non-Orthodox Jews in the 25-54 age group, just 15% were married to a Jewish spouse and had Jewish children.

Jerusalem Cats Comments: [See Rabbi Sacks’ on Why Civilisations Fail]

From aish.com INFOGRAPHIC: Will Your Grandchildren Be Jewish? comments:
6) Mike, June 14, 2017 2:08 AM
Some sobering statistics.
The reform movement has caused incalculable harm to the American Jewish community. I saw it with my own eyes when I was a member of a reform synagogue. There is no line that they will not cross, no tradition that they will not abandon when it suits them. They pay lip service to the mitzvahs, but rarely perform them. Children are not stupid. They see what their parents do on Shabbos. They know when their Rabbi is being a hypocrite. Yiddishkeit must be lived in the home in order to be passed to the next generation. Orthodox mothers make it their mission to keep a kosher home, while reform mothers go to PTA meetings and serve KFC for dinner. An orthodox father puts on tefillin in the morning, while a reform father watches TV. The orthodox family goes to Shul on Shabbos, while the reform family goes to Walmart. It is very simple, if you abandon the Torah you will be cut off from the Jewish nation.

Table 6 Family configurations for all non-Haredi American Jews ages 25-54

jppi.org.il Table 6 Family configurations for all non Haredi american Jews ages 25-54 http://jppi.org.il/new/en/article/english-raising-jewish-children-research-and-indications-for-intervention/english-family-engagement-and-jewish-continuity-among-american-jews/english-family-configurations/ *raising children as non-Jews

jppi.org.il Table 6 Family configurations for all non Haredi american Jews ages 25-54 http://jppi.org.il/new/en/article/english-raising-jewish-children-research-and-indications-for-intervention/english-family-engagement-and-jewish-continuity-among-american-jews/english-family-configurations/ *raising children as non-Jews

intermarriage in the US vs. Israel If you want a Jewish spouse and have your children marry Jewish spouses make Aliyah

To quote the study: “The entirely Jewish, multi-person family is truly the “gold standard” of Jewish family configurations. Among non-Haredi inmarried* Jews with Jewish children at home, we find the following high levels of Jewish engagement indicators: seder attendance (95 percent); fasting Yom Kippur (84 percent); attending High Holiday services (87 percent); belonging to a synagogue (72 percent); and giving to Jewish charities (87 percent). On all these indicators, the inmarried* with Jewish children home out-score all other family configurations. The next most active groups are the inmarried with no Jewish children at home and single parents raising Jewish children.”

*marriage within one’s own family, race, or other grouping : endogamy

Click to download PDF file Click to Download the Report. jppi-org-il-Raising-Jewish-Children-Research-and-Indicators-for-Intervention-2017

From Wikipedia, the free encyclopedia: There were about 4 million Jews in the U.S. as of 2001
6,419,000 Jews in Israel as of 2016

 To quote the study: “… we see less and less Jewish engagement. Judaism is becoming more significant in non-Jewish environments, but Jewish belonging in the next generations of mixed families is not guaranteed. Their youth are distancing. They are less inspired by their own roots and often over simplify the challenges faced by Israel. Many are attracted to anti-Israel groups on campuses and elsewhere.”
“The family patterns of American Jews in many ways resemble those of American non-Jews with comparable socio-economic, educational, and occupational profiles. Researchers of family and religion have long demonstrated that peak ethno-religious involvement is associated with life-cycle status, especially with marriage and children.10 Across religious groups, maritally-intact couples with school-age children at home display relatively high levels of religious engagement, however that engagement is measured. Conversely, the absence of children – along with divorce, widowhood, and non-marriage – are associated with depressed levels of religious engagement.
Moreover, spouses of any religion who share ethno-religious backgrounds are more likely to raise children who, in turn, grow up to marry and raise children in that particular religious tradition.11

” The patterns of marriage and childbearing reported above combine to produce rather small numbers of Jews whose family circumstances are conducive to their own Jewish engagement and to the likelihood of their contributing to Jewish demographic continuity. ” “The finding that children of two Jews are more likely to replicate aspects of the home they grew up in comports with the research literature generally showing that more religious Americans and intra-group marriage exhibit more traditional family patterns.19

Table 8 Jewish identity indicators for non-married, intermarried and inmarried non-Haredi Jews, 25-54

Table 8 – jppi.org.il-Jewish identity indicators for non-married, intermarried and inmarried non-Haredi Jews, 25-54-2017
http://jppi.org.il/new/en/article/english-raising-jewish-children-research-and-indications-for-intervention/english-family-engagement-and-jewish-continuity-among-american-jews/english-family-influence-on-jewish-engagement/english-marital-status-and-jewish-identity/

The intermarried, non-married, and inmarried report very different levels on every Jewish identity indicator available on the Pew survey. The non-married substantially out-score the intermarried, and the inmarried substantially outscore the non-married. As the tables below show, the gaps in Jewish engagement indicators between the Jews who are inmarried and those who are intermarried are truly enormous.
To take a few examples (Table 8): As we move from intermarried to non-married to inmarried, we find increases in feeling that being Jewish is very important: 25 vs. 40 vs. 63 percent; for having mostly Jewish friends: 8 vs. 22 vs. 48 percent; for belonging to a synagogue: 12 vs. 25 vs. 70 percent; and, most critically, for the percent of one’s children being raised in the Jewish religion: 20 vs. 46 vs. 94 percent.
Among those raising their children as non-Jews, levels of Jewish engagement are truly quite low. None of these respondents reported synagogue membership, and just 3-5 percent belong to a Jewish organization, have mostly Jewish friends, feel very attached to Israel, or feel being Jewish is important to them. Somewhat larger numbers attend a Passover Seder (28 percent) and give to some donation to a Jewish charity (15 percent).

Table 9 Jewish identity indicators among those with no children, non-Jewish children and Jewish children, non-Haredi Jews, 25-44

As might now be expected, those with Jewish children at home in turn out-score those with no children, and even more substantially out-score those with non-Jewish children in their households. In every measurable way, the presence of Jewish children – and raising children as Jewish-by-religion – both reflects a prior commitment to Jewish life and, as well, the positive influence of Jewish children upon Jewish engagement. Engaged Jews raise Jewish children, and parents of Jewish children are more engaged in Jewish life.

As might now be expected, those with Jewish children at home in turn out-score those with no children, and even more substantially out-score those with non-Jewish children in their households. In every measurable way, the presence of Jewish children – and raising children as Jewish-by-religion – both reflects a prior commitment to Jewish life and, as well, the positive influence of Jewish children upon Jewish engagement. Engaged Jews raise Jewish children, and parents of Jewish children are more engaged in Jewish life.

The Jewish People Policy Institute (JPPI) study (http://jppi.org.il/new/en/article/english-raising-jewish-children-research-and-indications-for-intervention/english-introduction/) shows that among all non-Orthodox Jews in the 25-54 age group, just 15% were married to a Jewish spouse and had Jewish children.

Table 10 Jewish identity by family configuration, all non-Haredi Jewish Americans ages 25-54

Raising Jewish children has a profound impact on personal Jewish identity. For decades, research showed that American Jews become more involved with Judaism after they marry and especially after they give birth to and begin to raise their children

Raising Jewish children has a profound impact on personal Jewish identity. For decades, research showed that American Jews become more involved with Judaism after they marry and especially after they give birth to and begin to raise their children.

“Marriage to Jews and the raising of Jewish-by-religion children are key to the current and future Jewish vitality of American Jewry, as well as to its transmissibility. The family first, and then community and friendships, create the conditions for formal and informal Jewish education to take place. The impact of spouses on each other, and of parents and children on each other, and of close and even loosely tied friendship circles, continues to matter.25” “Numerous studies, including a recent qualitative study of Jewish fertility goals, show that most Jewish women continue to hope to have children “someday.” However, many do not assign childbearing chronological priority, and encounter unexpected infertility, often having no or fewer children than their expected family size.26

Jerusalem Cats Comments: How can you raise Jewish Children without having children early? What do you want a College education (filling your head with fluff which you will never use) or Children? Get Married young and start making and raising Babies.

Jerusalem Cats Comments: How can you raise Jewish Children without a good Jewish Education?

“One factor which the majority of research and, hence, policy planning in the field of Jewish education has not paid sufficient attention to is social networks. Our research shows that American Jews may say they feel disconnected from other Jews; yet, they are actually influenced by their Jewish social circles. Similarly, educators have tended to emphasize the role of parents in making educational decisions for their child and overlooked the importance of Jewish social networks in motivating children to continue their Jewish education. Our research shows that Jewish friends and social networks, especially during the teen years, influence decisions to attend Jewish schools and Jewish educational programs. This new understanding of the power of social networks suggests that the direction of influence in the teen years is from friendships to education to family involvements. A strong Jewish social network in the teen years is a predictor of college friends and choice of Jewish marriage partners.”

Jerusalem Cats Comments: How can you raise Jewish Children without Jewish peers? If you want Jewish teenagers then you need to raise then with Jewish Peers in a Jewish Schools and in a Jewish State with Jewish Holidays and a Jewish Week.

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Even the most secular teenager in Israel has a better Jewish education then anyone outside of Israel.

 To quote the study:

“When Jews lived in societies in which they had a lot of contact with each other (and very little with non-Jews) they and others usually thought of themselves as “born into” Jewishness. Jews amassed ethnic social capital through daily experience, in the form of ethnic languages, food, music, stories, texts, arts and culture, religion and rituals. These individuals who shared ethnic social capital also tended to value similar things, and to feel an affinity for each other.”

You can only do this in Israel.

“In terms of predicting adult Jewish connections, statistical studies show that every year past the bar mitzvah year “counts” more than the year before. Receiving formal Jewish education from age 16 to 17 more accurately predicts adult Jewish connectedness than receiving formal Jewish education from age 15 to 16. Quantitative and qualitative research suggest that having mostly Jewish friends in high school is a motivator for continuing formal and informal Jewish education and a predictor for marrying or partnering with a Jew and forging strong Jewish connections. Conversely, when teenagers stopped attending Jewish schools after bar and bat mitzvahs, both they and their parents (in separate interviews) reported that their family Jewish observances and activities such as Shabbat service attendance gradually declined.””This is a growing group. Successive studies have underscored the fact that in 1960, 77 percent of American women and 65 percent of men below the age of 30, had accomplished the five sociological milestones of adulthood–”completing school, leaving home, becoming financially independent, marrying and having a child.” Today, fewer than half of women and one-third of men fit that fully adult profile The proportion of Americans aged 25 to 34 who have never been married exceeds those married. The Jewish identity gains that result from a Jewish education during the teenage years are significantly undermined when young American Jews remain single for a decade or longer after college. These young American Jews between the ages of 22 to 35 require programs tailored to their distinctive form of Jewish attachment.”

When Jewish education succeeds, it is most often a story of the more, the more.

Jewish education is part of the ongoing building of Jewish social capital. No one educational strategy provides a permanent Jewish inoculation for all Jews, but all educational strategies work best when they include the reinforcement of a social network.”

“But for some Jewish populations who miss these serendipities, the story is more like, the less the less. Some Jews are geographically isolated in childhood, and have few Jewish friendship circles, and do not get sent to Jewish camps that might enrich their Jewishness on many levels [What about a Jewish Day School or Full Time Yeshiva Program of stead of Public School?]. Some are the children of weakly identified Jewish parents; some of these Jewishly “impoverished” families, in terms of Jewish social capital, are intermarried families, especially where the mother does not identify as a Jew. Weak Jewish identification often gets worse with each generation that is remote from Jewish social networks and Jewish education, creating a cycle of poor Jewish social capital.”

According The Pew Research Religion and Public life project : Orthodox Jews are more likely than American Jews of any other denomination to have traveled to Israel; 77% have done so, followed by 56% of Conservative Jews, 40% of Reform Jews and 26% of those who have no denominational affiliation.

From aish.com INFOGRAPHIC: Will Your Grandchildren Be Jewish?

Are American Jews facing an existential threat?

by and Published: June 10, 2017 http://www.aish.com/jw/s/INFOGRAPHIC-Will-Your-Grandchildren-Be-Jewish.html
Click to download PDF fileClick to Download the PDF version

Will-Your-Grandchildren-Be-Jewish

 The best solution is to make Aliyah, thereby you children will be raised in a Jewish State with a Jewish environment and marry a Jew.

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Nefesh B’Nefesh: The Dream Starts Here | NBN


Living The Dream – Nefesh B’Nefesh

Europe’s Jewish Exodus (Full Length) :: Is the US next?

Why Civilisations Fail

What is the real challenge of maintaining a free society? In Parshat Eikev, Moshe springs his great surprise. Here are his words:
Be careful that you do not forget the Lord your God . . . Otherwise, when you eat and are satisfied, when you build fine houses and settle down, and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the Lord your God, who brought you out of Egypt, out of the land of slavery . . . You may say to yourself, “My power and the strength of my hands have produced this wealth for me.” . . . If you ever forget the Lord your God . . . I testify against you today that you will surely be destroyed. (D’varim 8:11-19)
What Moshe was saying to the new generation was this: You thought that the forty years of wandering in the wilderness were the real challenge, and that once you conquer and settle the land, your problems will be over. The truth is that it is then that the real challenge will begin. It will be precisely when all your physical needs are met – when you have land and sovereignty and rich harvests and safe homes – that your spiritual trial will commence.
The real challenge is not poverty but affluence, not insecurity but security, not slavery but freedom. Moshe, for the first time in history, was hinting at a law of history. Many centuries later it was articulated by the great 14th century Islamic thinker, Ibn Khaldun (1332- 1406), by the Italian political philosopher Giambattista Vico (1668-1744), and most recently by the Harvard historian Niall Ferguson. Moshe was giving an account of the decline and fall of civilisations.
Ibn Khaldun argued similarly, that when a civilisation becomes great, its elites get used to luxury and comfort, and the people as a whole lose what he called their asabiyah, their social solidarity. The people then become prey to a conquering enemy, less civilised than they are but more cohesive and driven.
Vico described a similar cycle:
“People first sense what is necessary, then consider what is useful, next attend to comfort, later delight in pleasures, soon grow dissolute in luxury, and finally go mad squandering their estates.”
Bertrand Russell put it powerfully in the introduction to his History of Western Philosophy. Russell thought that the two great peaks of civilization were reached in ancient Greece and Renaissance Italy. But he was honest enough to see that the very features that made them great contained the seeds of their own demise:
What had happened in the great age of Greece happened again in Renaissance Italy: traditional moral restraints disappeared, because they were seen to be associated with superstition; the liberation from fetters made individuals energetic and creative, producing a rare fluorescence of genius; but the anarchy and treachery which inevitably resulted from the decay of morals made Italians collectively impotent, and they fell, like the Greeks, under the domination of nations less civilised than themselves but not so destitute of social cohesion.
Niall Ferguson, in his book Civilization: the West and the Rest (2011) argued that the West rose to dominance because of what he calls its six “killer applications”: competition, science, democracy, medicine, consumerism, and the Protestant work ethic. Today however it is losing belief in itself and is in danger of being overtaken by others.
All of this was said for the first time by Moshe, and it forms a central argument of the book of D’varim. If you assume – he tells the next generation – that you yourselves won the land and the freedom you enjoy, you will grow complacent and self-satisfied. That is the beginning of the end of any civilization. In an earlier chapter, Moshe uses the graphic word V’NOSHANTEM, “you will grow old” (D’varim 4:25), meaning that you will no longer have the moral and mental energy to make the sacrifices necessary for the defence of freedom.
Inequalities will grow. The rich will become self-indulgent. The poor will feel excluded. There will be social divisions, resentments and injustices. Society will no longer cohere. People will not feel bound to one another by a bond of collective responsibility. Individualism will prevail. Trust will decline. Social capital will wane.
This has happened, sooner or later, to all civilisations, however great. To the Israelites – a small people surrounded by large empires – it would be disastrous. As Moshe makes clear towards the end of the book, in the long account of the curses that would overcome the people if they lost their spiritual bearings, Israel would find itself defeated and devastated.
Only against this background can we understand the momentous project the book of D’varim is proposing: the creation of a society capable of defeating the normal laws of the growth- and-decline of civilisations. This is an astonishing idea.
How is it to be done? By each person bearing and sharing responsibility for the society as a whole. By each knowing the history of his or her people. By each individual studying and understanding the laws that govern all. By teaching their children so that they too become literate and articulate in their identity.
Rule 1: Never forget where you came from.
Next, you sustain freedom by establishing courts, the rule of law and the implementation of justice. By caring for the poor. By ensuring that everyone has the basic requirements of dignity. By including the lonely in the people’s celebrations. By remembering the covenant daily, weekly, annually in ritual, and renewing it at a national assembly every seven years. By making sure there are always prophets to remind the people of their destiny and expose the corruptions of power.
Rule 2: Never drift from your foundational principles and ideals.
Above all it is achieved by recognising a power greater than ourselves. This is Moshe’s most insistent point. Societies start growing old when they lose faith in the transcendent. They then lose faith in an objective moral order and end by losing faith in themselves.
Rule 3: A society is as strong as its faith.
Only faith in God can lead us to honour the needs of others as well as ourselves. Only faith in God can motivate us to act for the benefit of a future we will not live to see. Only faith in God can stop us from wrongdoing when we believe that no other human will ever find out. Only faith in God can give us the humility that alone has the power to defeat the arrogance of success and the self-belief that leads, as Paul Kennedy argued in The Rise and Fall of the Great Powers (1987), to military overstretch and national defeat.
Towards the end of his book Civilization, Niall Ferguson quotes a member of the Chinese Academy of Social Sciences, part of a team tasked with the challenge of discovering why it was that Europe, having lagged behind China until the 17th century, overtook it, rising to prominence and dominance.
At first, he said, we thought it was your guns. You had better weapons than we did. Then we delved deeper and thought it was your political system. Then we searched deeper still, and concluded that it was your economic system. But for the past 20 years we have realised that it was in fact your religion. It was the (Judeo-Christian) foundation of social and cultural life in Europe that made possible the emergence first of capitalism, then of democratic politics.
Only faith can save a society from decline and fall. That was one of Moshe’s greatest insights, and it has never ceased to be true.


Parshat Ekev, 5777: Securing Our Future

The “Sound of Silence” by Simon & Garfunkel is a classic. But looking at the meaning behind the song, there is so much depth. You have a choice either the Cellphone, Internet and the Computer or Shabbat and family

 

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