The numbers were not adding up for a New Jersey Orthodox couple in their early 30s with five children. She is a lawyer, he works in tech — two well-paying jobs. We have good jobs, and we still are struggling to make ends meet. She spoke on the condition she not be named because the family has decided to make aliyah this summer and their employers do not yet know of the plan. And the math is much different, because in Israel, the children would enroll in the religious track of the public-school system — goodbye, tuition. It is an increasingly common calculus among the millennial Savf. With day-school costs rising along with housing prices in neighborhoods within walking distance of many synagogues, plus a general social pressure to keep up with the Cohens, more and more families seem to o considering aliyah in part for financial reasons. Some of the financial pressures are not unique to the religious lifestyle. Expensive healthcare and higher educationburgeoning student debtand bleak retirement prospects are all factors several families cited in interviews. But for large Orthodox families, yeshiva tuition, kosher groceries — and the pressure to enter highly lucrative careers — are just too. There are very few out-of-town communities with decent schools. Plus extras, bar and bat mitzvahs, camps. But some families are looking further away, seeing a move to the Holy Land as a way to save money — and express their Zionism. Still, several professionals interviewed said that aliyah made financial sense for them, given the costs of Orthodox Maikng life and the stagnancy making aliyah to save money on being an orthodox jew U.
Budget for savings
By subscribing I accept the terms of use. Jerusalem Post. Aliya experts: Can non-Jewish relatives make aliya? While every care and attention is made to give accurate answers, no responsibility can be taken by the writer or the Jewish Agency if the information offered may prove to be misleading. Send us your questions. A: He cannot make Aliyah as such because he is not included under the law of Return. To ascertain if he is eligible to live in Israel under the Law of Entry, you will need to inquire at the Ministry of Interior. Q: A friend of mine lived in Israel for 2 years while keeping her job in the US. She did her American job from Israel working over the Internet. She had no contact with any employer in Israel. She asked around and got very different answers. The misrad hapnim and the sochnut both told her she did not as she didn’t have an Israeli job , while several lawyers and accountants thought she did. What is the real answer on the work permit question and why is this question so hard to get a straight answer to? A: Not everything is black and white and there are always gray areas where answers differ. This is a case where it depends how you ask the question. Do I need a work permit to sit in front of my computer ant type? NoQ Do I need a work permit to sit in front of my sewing machine and sew? A NoQ. If I do both above examples in order to generate income, do I have to make some sort of declaration to the Israeli Tax authorities? YESNow that hopefully you understand the principle, I suggest you contact an accountant and or tax consultant who will fill in the hows whys ifs and buts.
SECULAR AND RELIGIOUS JEWISHNESS
The Israeli State recently announced that it may begin to use genetic tests to determine whether potential immigrants are Jewish or not. This development would demand a rethinking of Israeli law on the issue of the definition of Jewishness. In this article, we discuss the historical and legal context of secular and religious definitions of Jewishness and rights to immigration in the State of Israel. We give a brief overview of different ways in which genes have been regarded as Jewish, and we discuss the relationship between this new use of genetics and the society with which it is co-produced. In conclusion, we raise several questions about future potential impacts of Jewish genetics on Israeli law and society. Masha Yakerson, like many of her Jewish, college-age peers, attempted to sign up for a Birthright Israel 1 trip in the summer of Otherwise a DNA test to prove Jewish parentage is necessary. In this New Development, we discuss the historical and legal context of secular and religious definitions of Jewishness and rights to immigration in the State of Israel. We then give a brief overview of different ways in which genes have been regarded as Jewish, and we discuss the relationship between this new application of genetics and the society with which it is co-produced. The establishment of the State of Israel problematizes a single definition of Jewishness; the State was founded on secular socialist principles, relies on religious Jewish law, and was built by waves of diverse Jewish immigrants from Europe, North Africa, and the Middle East, with varying levels of Jewish religious practice. The rights of a Jew under this Law … as well as the rights of an oleh under any other enactment, are also vested in a child and a grandchild of a Jew, the spouse of a Jew, the spouse of a child of a Jew and the spouse of a grandchild of a Jew, except for a person who has been a Jew and has voluntarily changed his religion. The amendment represented a compromise between the religious and secular perspectives. The amendment was a response to a controversial Israeli Supreme Court case, Shalit v. Minister of the Interior , which permitted children of a Jewish father and non-Jewish mother to register as part of the Jewish le’oum or ethnic group in the Population Registry. Since the law was amended, and especially in the wake of the fall of the Soviet Union in the s, Jews from the FSU have arrived to Israel en masse. Thus, although many Russian immigrants are Jewish by descent, and are entitled to citizenship, their Jewishness is questioned by the Ministry of Interior, and they are often required to show additional proof. The discrepancy between eligibility for Israeli citizenship and classification as part of the Jewish nation creates challenges for Israeli citizens who are not considered religiously Jewish.
1. Saving can give you freedom
Read the Review. American Jewish life is in danger of disappearing, just as most American Jews have achieved everything we ever wanted: acceptance, influence, affluence, equality. As the result of skyrocketing rates of intermarriage and assimilation, as well as «the lowest birth rate of any religious or ethnic community in the United States,» the era of enormous Jewish influence on American life may soon be coming to an end. Although Jews make up just over bekng percent of the population moneu the United States—approximately 5. But our zliyah may soon be reduced to the point where our impact on American life will necessarily become marginalized. One Harvard study predicts that if jed demographic trends continue, the American Jewish community is likely to number less than 1 million and conceivably as few as 10, by the time the United States celebrates its tricentennial in Other projections suggest that early in the next century, American Jewish life as we know it will be a shadow of its current, vibrant self—consisting primarily of isolated pockets of ultra-Orthodox Hasidim. Jews have faced dangers in the past, but this time we may be unprepared to confront the newest threat to our survival as a people, because its principal cause is our own success as individuals. Our long history of victimization has prepared us je defend against those who would destroy bfing out of hatred; indeed, our history has forged a Jewish identity far too dependent on persecution and victimization by our enemies. But today’s most serious threats come not from those who would persecute us, but from those who would, without any malice, kill us with kindness—by assimilating us, marrying us, and merging with us out of respect, admiration, and even love. The continuity of the most influential Jewish community in history is at imminent bsing, unless we do something dramatic now to confront the quickly changing dangers. This book is a call to action for aloyah who refuse to accept our demographic demise as inevitable. It is a demand for a new Jewish state of mind capable of challenging the conventional wisdom that Judaism is more adaptive to persecution and discrimination than it is to an open, free, and welcoming society—that Jews paradoxically need enemies in order to survive, that anti-Semitism is what has kept Judaism alive. This age-old perspective on Jewish survival is illustrated by two tragic stories involving respected rabbinical leaders.
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