Sons of Israel is a Modern Orthodox Jewish synagogue in Astoria/Long Island City, Queens. We are located at 3321 Crescent Street.
Shabbat services begin at sundown on Friday evening and continue at 9:45 Saturday morning. A festive meal is served after each service!
Young Israel Ohab Zedek of North Riverdale/Yonkers is a warm and welcoming community synagogue located in Riverdale. YIOZ aspires to be the religious, intellectual and spiritual home for each of its members. In the last several years, YIOZ has welcomed an influx of young families who together with the community’s pioneers have created a unique shul, renowned for its warmth and the diversity of its membership. This is an exciting time to join the YIOZ community. New programming for youth, additional minyanim for tefillah, more classes and shiurim for adults, expanded opportunities for chesed, advocacy for Israel and social action, all ensure that each member of YIOZ contributes to, and feels a part of, this growing and vibrant kehillah.
For more information please email us at email@example.com
The Bayit (home in Hebrew) is more than just a synagogue. Please join us and find your way to connect through Tefillah, Torah Study, Chessed, Youth Activities, Inclusion Programs, Israel Advocacy and more.
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ABRAHAM & SARAH’S TENT
Our Beautiful Shabbos, Yom Tov davening and our daily minyanim, shiurim and special events help make the Young Israel of Pelham Parkway Jewish Center the focus of Orthodox Jewish life in our Bronx Neighborhood. The Young Israel was founded in 1939 and has undergone a renewal as we entered our new building in February 2010. Our Rabbinic Leaders, Officers, Board and Membership are all hard at work assuring the strength and vitality of Jewish life in our community. Our Shul and community welcomes your interest and provides many opportunities for your involvement and participation. Feel free to roam our website and learn more about us.
East Midwood Jewish Center is a vibrant, egalitarian, Conservative community in the heart of Brooklyn. Since 1924, we have been a house of worship, a place for Judaic discovery and action, and a haven for learners, seekers, and questioners. Welcoming to all, we are host to a range of Jewish voices. Our community is made up of married and single people, with and without children, straight and LGBTQ, interfaith families, and other families who are exploring their Jewish path.
The Story of East Midwood Jewish Center
On the National Register of Historic Places / Founded 1924
East Midwood Jewish Center was founded in 1924, when its section of Flatbush was largely an area of widely spaced one-family homes and extensive stretches of open fields. Brooklyn College had not come into being yet, and Bedford Avenue was still unpaved. East Midwood was “out in the country.” Jewish families who had begun to settle here were deeply concerned that there was no Hebrew school nearby.
Our Center was created out of the commitment of a small group of individuals who came together to establish an institution to provide for the Jewish education, spiritual, and social needs of the area in which they lived. They realized that there is no future in Judaism without strengthening the present.
The cornerstone of the building was laid on June 13, 1926. In the autumn of that year the building was fully enclosed and High Holy Day services were held within the building, officiated by Rabbi Reuben Kaufman, our Center’s First Rabbi, and Cantor Jacob Schraeter.
The building was completed in 1929, at a cost of about one million dollars, and remains one of the most beautiful synagogues in the City of New York.
Rabbi Harry Halpern accepted the call to serve as our Rabbi in February 1929. This mutual association of Rabbi and Center proved a most fruitful one for many, many years.
During the Great Depression financial trouble assailed the growing Center. As times improved, membership began to climb slowly. In 1934 there were 300 members. Ten years later the membership rose to 1100. Adult classes became part of the Center’s educational program, with courses offered in Hebrew, religious customs and ceremonies, the Bible and Zionism.
During World War II, the men and women of the Center participated actively in war efforts and drives, including the sale of millions of dollars worth of War Bonds. Many members contributed to the Blood Banks, and women volunteered to serve with the Jewish Welfare Board, Red Cross and U.S.O. Our boys served in all branches of the country’s military forces. Some made the supreme sacrifice.
In November 1950, the new school building was dedicated for the use of the Talmud Torah and Youth Activities. Enrollment reached a peak of close to 1000 students in the early 1950.
We established the East Midwood Hebrew Day School to be conducted in accordance with conservative ideology. The school, which began with only three grades, now has a full eight year program where both Hebrew and secular subjects are taught. Additionally, we are proud of our congregational school – Room J, which has been growing since 2007.
In 2006, a gala celebration at East Midwood Jewish Center marked its listing on the National and New York State Registers of Historic Places, which recognize it as an outstanding representative of early twentieth century synagogue design and for its significant role in the development of the New York Jewish community, American democracy, and cultural pluralism.
East Midwood Jewish Center’s task today, as it was in 1924, is to transmit to new generations and the public at large the relevance and beauty of our religious traditions, and the Jewish emphasis on education, social justice, and our mutual responsibilities to each other. In 2016, we are proud to be participating in the USCJ Ruderman Inclusion Action Community, sponsored by USCJ in partnership with the Ruderman Family Foundation.
Annual Membership $360
Single Immersion: $40
Late Night Visit: $50
Bridal Daytime Visit: $100
Bedika Cloths: $5 per pack
Additional donations to the mikvah are deeply appreciated and are tax deductible.
Checks should be made payable to “Fifth Avenue Synagogue.”
Hours and First Immersion Times:
Tisha B‘Av – Closed
Have a meaningful fast.
August 1 – By Appointment Only
August 2 – 3
Open: 8:30 pm – 10:15 pm
Immersion Begins: 8:50 pm
August 6 – 10
Open: 8:30 pm – 10:15 pm
Immersion Begins: 8:45 pm
August 13 – 17
Open: 8:15 pm – 10:15 pm
Immersion Begins: 8:38 pm
August 20 – 24
Open: 8:15 pm – 10:15 pm
Immersion Begins: 8:25 pm
August 27 – 31
Open: 8:00 pm – 10:00 pm
Immersion Begins: 8:15 pm
The Mikvah is open Friday and Festival evenings by appointment only.
The Mikvah is open Saturday nights a half hour after Shabbat ends
For Friday night appointments and holidays please call Rivkah Halpert:
Please call to schedule an appointment:
(212)753-6058 or 347-512-4400
or contact us through email firstname.lastname@example.org
5 East 62nd Street – Upper East Side, Manhattan – New York City
“yes” in his famous and often quoted 1932 bestseller “Life Begins at 40.” The Torah
agrees. Life does begin at 40 – though not in the same way that Professor Plitkin
maintains it does. 40 is a richly symbolic number in the Torah, associated with the
transformation and creation of life.
The mystics explain why the number 40 was chosen by Judaism for this special
symbolism. There were four levels of creation, ten divine emanations in each. I readily
admit to a very limited understanding of the relevant Kabbalistic material. But then again,
I am 37; and Kabbalah, say many medieval authorities, should not be studied before the
age of – you guessed correctly – the age of 40. Let us study a few examples of 40 in
Judaism, and, more importantly, develop the Torah’s idea that “life begins at 40” – not at
age 40, but at 40 nonetheless.
The number 40 is ubiquitous in the Torah, and it consistently underscores themes of
transformation and renewal. Yom Kippur, for instance, is the 40th day of the repentance
period. The 40th day? How so? Like each of the festivals, Yom Kippur is a holiday with
history. In the Torah, we are told that Moses ascended Sinai to commune with God for 40
days, to receive the life – and world- transforming Torah. Moses, we know, returned to a
people worshipping a golden calf. The tablets were smashed, the 40 of transformation
was stymied. On Rosh Chodesh Elul, Moses climbed the mountain to convene with G-d
again, and Moses returned 40 days later – on the day that we observe as Yom Kippur,
the 10th day of Tishrei. Moses’ appearance with a second set of tablets signified that G-d
had forgiven His people, that the Jews’ repentance was accepted, that people would
receive a new lease on life.
A few more citations of 40 in Judaism should suffice to establish the fact of this number’s
significance. In the days of Noah, G-d decreed the destruction and rebirth of the world.
The storm lasted for 40 days. Many centuries later, standing at the threshold of a new
national existence, the nascent Jewish people prepared to cross the Jordan River and
settle the promised Land. But before doing so, Moses sent the meraglim, the spies, to
scout out the Land. Not surprisingly, as a prelude to a transformative event, the
reconnaissance mission was 40 days long. The spies, though, maligned the Land,
caused panic among the people, and G-d decreed that only a new generation, or put
differently, only a renewed Am Yisrael would enter the Land. For this transformation, 40
years of desert wandering – one year for each day of the spies’ mission – was
necessary. 40 is required to usher in a new reality; a new world; a new life.
The Talmud (in Tractate Menachot) tells us that just as the Torah was given in 40 days,
so too is the soul imparted in the fetus after 40 days. That is, the fetus achieves in
spiritual stature, its neshama, it’s “life,” after 40 days. There are authorities who permit
abortion, under certain circumstances, before day 40; After all, only after 40 days does
this bundle of cells become a spiritually significant being. Which brings me to a final
example of 40: The Mikvah, the ritual bath that must contain 40 seah of rainwater (a seah
is a typical halachic measurement that corresponds to approximately 5 gallons). Owing
to the remarkable generosity of the Rennert family and to their renowned commitment to
promoting this Mitzvah, our community is now home to an exquisite Mikvah. The Mikvah
offers an obvious opportunity to educate about and promulgate the important Mitzvah of
family purity. But beyond this, the physical presence of this ritual bath will enable the
Mikvah to whisper her spiritual message to all of us throughout the year.
What is the meaning of this Mitzvah? What is the Mikvah’s religious purpose? We could
intuit, if we didn’t already know, that a ritual bath with 40 measures of water must be a
place of transformation and rebirth. This is indeed the case. After all, who goes to a
Mikvah? In Temple times, Mikvah immersion was an integral part of regaining ritual purity;
especially important for Kohanim, but also, at times, vital for all Jews. Restored purity
conferred new status on the individual; he was spiritually refreshed, reborn. Nowadays,
the Mikvah is only halakhically required for converts and married women. When a gentile
converts, he or she takes on a new religious identity. A convert, say the Sages, is like a
newborn child. What about a woman, whose visits are coordinated with her monthly
cycle? Quite simply, a woman’s physical change at that time of the month indicates that
her body’s preparation to create life was not actualized. The ritual impurity that results
reflects the Torah’s recognition of this loss of potential life. The Mikvah’s 40 seah of
water soothe and restore; they help a woman become sensitive to the potent, spiritual
force inherent in her body’s ability to create life.
Hasidic men, unwilling to cede the Mikvah experience entirely to women, immerse every
erev Shabbat, to elevate themselves in preparation for the holy day. Ashkenazic men
typically limit their Mikvah use to the days immediately prior to Rosh Hashana and Yom
Kippur. In tandem with repentance, the Mikvah helps us refashion our inner selves.
In every instance that the Mikvah is used, transformation and rebirth is what is desired.
According to many Kabbalistic sources, the Mikvah is likened to a womb; you enter to be
reborn. Hasidic masters (e.g. the Avnei Nezer) note that human beings are creatures of
dry land. We cannot survive submerged under water. Accordingly, when we immerse
ourselves in the Mikvah, we temporarily remove ourselves from a livable environment.
When we emerge from the Mikvah waters, we can breathe again; we are restored,
renewed, reborn. The Mikvah powerfully pronounces that personal spiritual renaissance
is possible. Our synagogue recently celebrated its 50th anniversary, but our Mikvah will
ensure that our community remains forever 40.
Mount Sinai Jewish Center is a vibrant Modern Orthodox synagogue with a rich history spanning more than 100 years in Washington Heights. It is the center of a cohesive and inclusive community which maintains traditional halachic observance while engaging the next generation of Jewish leaders. We serve a diverse and multi-generational community through an array of religious, social, and educational services and programs.
In addition to meaningful daily, Shabbat, and Holiday tefillot, we offer stimulating shiurim on a wide variety to topics, frequent scholars-in-residence, peer-led and individual learning opportunities in our Beit Midrash; a variety of social programs for young professionals, recent college graduates, seniors, married couples, and families; and volunteer opportunities which benefit the broader Washington Heights Jewish community.
Welcome to Congregation Shearith Israel, America’s first Jewish congregation, founded in 1654 by 23 Jews of Spanish and Portuguese descent. Today, Jews of all backgrounds make up our welcoming, traditional community. Explore this site, and then visit the synagogue to experience the beauty and vitality of this Jewish and American treasure.
Congregation Shearith Israel, the Spanish and Portuguese Synagogue in the City of New York, was founded in 1654, the first Jewish congregation to be established in North America. Its founders were twenty-three Jews, mostly of Spanish and Portuguese origin, who had been living in Recife, Brazil. When the Portuguese defeated the Dutch for control of Recife, and brought with them the Inquisition, the Jews of that area left. Some returned to Amsterdam, where they had originated. Others went to places in the Caribbean such as St. Thomas, Jamaica, Surinam and Curacao, where they founded sister Sephardic congregations. One group of twenty-three Jews, after a series of unexpected events, landed in New Amsterdam. They were not welcomed by Governor Peter Stuyvesant, who did not wish to permit Jews to settle there. However, these pioneers fought for their rights and won permission to remain. During colonial days, the Jewish community was relatively small.
Even from its earliest days, Shearith Israel had Sephardic and Ashkenazi members. Although the synagogue service follows the custom of Spanish and Portuguese Jews, the membership is diverse, and at present is composed of both Sephardim and Ashkenazim who work together in harmony for the well-being of the Congregation and community.
Until the year 1730, the Congregation met in rented quarters. In 1730, Shearith Israel consecrated its first synagogue building on Mill Street, now known as South William Street. Many of the furnishings of that building are preserved in our Little Synagogue.
Shearith Israel was the only Jewish Congregation in New York City from 1654 until 1825. During that entire span of history, all of the Jews of New York belonged to this Congregation, which provided for all the needs of the Jewish Community, from birth to death. It offered education in both religious and general subjects, provided kosher meat and Passover provisions, and performed a wide variety of charitable and other functions for the Jewish people.
As the Jewish community rapidly grew during the latter 19th and early 20th centuries, Shearith Israel and its members were involved in important communal enterprises. The Sisterhood operated settlement houses on the Lower East Side, to provide for the needs of the newly arriving Sephardic immigrants. Shearith Israel and its members were actively involved in the New York Kehillah movement, the Hebrew Immigrant Aid Society, Federation of Jewish Philanthropies, United Jewish Appeal and other communal charity societies.
With the establishment of a public school system in New York, Shearith Israel operated a religious school for children, endowed in 1802 by a bequest from Meyer Polonies. This school—still bearing the Polonies name—continues to provide supplementary Jewish education to children of the community to this day.
Shearith Israel’s Rabbi Dr. Henry Pereira Mendes—who served the Congregation from 1877 until his death is 1937—was founder and first President of the Union of Orthodox Jewish Congregations of America. Dr. Mendes, together with Rabbi Sabato Morais of Congregation Mikveh Israel in Philadelphia, were co-founders of the Jewish Theological Seminary of America, which they envisioned as a place to train American Orthodox rabbis. Dr. Mendes was involved in the founding of the New York Board of Jewish Ministers (now known as the New York Board of Rabbis), the Lexington School for the Deaf, and Montefiore Hospital.
Shearith Israel’s Rabbi Dr. David de Sola Pool—who served Shearith Israel for the period spanning 1907 until his death in 1970—was actively involved in work on behalf of newly arriving Sephardic immigrants during the first decades of the 20th century. In 1928, he founded the Union of Sephardic Congregations, under whose auspices he prepared and published Sephardic prayer books with his own elegant English translation. Dr. Pool and his wife Tamar were leaders in the Young Judea Youth Movement of Hadassah. Dr. Pool was an important figure in the Joint Distribution Committee, the Jewish Welfare Board, the New York Board of Rabbis, the American Jewish Historical Society and more. He served as editor and translator of the Ashkenazic prayer book published by the Rabbinical Council of America.
Members of Shearith Israel were actively involved in the founding of such institutions as the New York Stock Exchange, the Mt. Sinai Hospital (originally named Jews’ Hospital), the 92nd Street Y, the American Sephardi Federation, Sephardic House, and the Institute for Jewish Ideas and Ideals. They have been leaders on the Boards of Yeshiva University, the American Jewish Committee, the New-York Historical Society, the Metropolitan Opera, the Orchestra of St. Luke’s, and so many other educational, philanthropic and cultural institutions.
Kehila Kedosha Janina (the Holy Community of Janina) is the only Romaniote synagogue in the Western Hemisphere. Romaniote Jews are a unique community of Jewish people whose history in Greece dates back over two thousand three hundred years to the time of Alexander the Great. The Romaniotes are historically distinct from the Sephardim, who settled in Greece after the expulsion of the Jews from Spain in 1492.
Our congregation was first organized in New York in 1906 by Greek-speaking Romaniote Jews from the city of Ioannina in Northwestern Greece. In the early twentieth century there were hundreds of other synagogues on the Lower East Side that served Ashkenazi Yiddish-speaking Jews or Sephardic Spanish-speaking Jews. Needing a place of their own where they could preserve their unique traditions, customs, liturgy, and language, property was purchased at 280 Broome Street and the congregation opened its doors to worship at its current location in 1927.
For the past 90 years, KKJ has served the Romaniote community on the Lower East Side and after the closing of nearby Sephardic synagogues, many of the remaining neighborhood Sephardim. In 1997, a Museum was created in the women’s gallery to tell the story of this distinct community to a world that knew so little about them. Today, KKJ is proud to be one of only a handful of active synagogues that remain on the Lower East Side.
The synagogue is a designated New York City landmark and continues to hold services every Shabbat as well as all Jewish holidays. In addition, it houses a museum about Greek Jewry that is open to the public every Sunday, as well as by appointment. The museum serves as a repository for Romaniote and Sephardic Greek Jewish history, both in Greece and on the Lower East Side, and hosts many educational events including lectures, book signings, movie screenings, and concerts.
The KJ Beginners Program offers Jewish adults and families an open door to a broad range of Jewish knowledge and experiences. Special care has been taken to create an environment sensitive to the needs of those unacquainted with the “hows” and “whys” of our heritage, while providing the tools for religious and spiritual growth. We are a community and a family, and, to some extent, we’re all beginners at different stages of the same journey.
Don’t be a stranger!
Give us a call at 212-774-5678 or e-mail us at Beginners@ckj.org to set up an appointment to meet or shmooze. Information is always available on our website http://www.kjbeginners.org. All programs are free of charge, except where noted, and no one will be turned away due to lack of funds.
Many of our wonderful programs are featured throughout this brochure. We look forward to welcoming you to KJ.
Founded in 1917, The Jewish Center has served as one of Modern Orthodoxy’s flagship institutions for nearly a century. For dignitaries, statesmen, scholars and theologians, The Jewish Center is the primary destination for anyone interested in addressing New York’s Modern Orthodox Jewish Community.
The Jewish Center is a vibrant and dynamic synagogue and social center located in the heart of Manhattan’s pulsating Upper West Side. A flagship for Modern Orthodoxy in New York City, The Jewish Center offers a full compliment of classes, lecture series, social programming for all ages and stages of life, along with a full schedule of weekly and Shabbat services. Whether you are a current member, live in the area, or are planning to visit the West Side, we invite you to explore the site and find out what we have to offer. See you in The Center!