Jewish and Deaf I 51

ftom generation to genetation — infoimally It clearly is not passed on in the lesiden­ JEWISH AND DEAF thiough the family, and formally thtough tial schools, most of which offet no Jewish One Microculture or Two? leligious education. leligious 01 educational ptogtams. In shaip Deafness is a disability, but it is also a contrast to the absence of a Jewish ptesence cultute. Deaf people aie a linguistic minoi- at most lesidential schools, eveiy majoi SHERYL COOPER ity who, like othei cultuies, share a system Chiistian denomination is lepiesented by Director of the Sign Language Program, Towson State University, Baltimore, Maryland of beliefs and values, ways of peiceiving oidained 01 lay people, who ate fluent in the wotld atound them, patteined behaviois Sign Language, to give spifitual guidance Deaf Jews are members of two cultures. The Deaf community, is strong and unified, fot social inteiaction, and a common pie- to the youngsteis. As a result, many Jewish but for Deaf Jews, there are many barriers to full participation in the Jewish community, feiied language. Deaf cultuie has tiaditions, childfen innocently paiticipate with theit including a halachic view that emphasizes disability and the lack of adequate educa­ rimals, a histoiy, and criteria for acceptance Chiistian friends in theit Bible classes tional and religious services. Recommendations are made to support the attempts of into it (Epstein et al., 1987). The cement (Schein & Waldman, 1986). Deaf Jews to become full members of the Jewish community. that binds the Deaf community of the Neithei is Jewish cultute tf ansmitted United States is Ameiican Sign Language. within the family fof many Jewish Deaf It is piefeiied by Deaf peisons because it childfen. Being raised in ajewish home is man explains that he grew up in a yielding a figuie of 15,000 Deaf Jews. A is adapted to the eye, just as English is not enough when the hearing parents of a Catholic school and did not learn 196 5 study of leligious prefeiences of Deaf A adapted to the ear (Schein & Waldman, Deaf child cannot even communicate effec­ until he was a teenager that he was not peisons in the Washington, D.C. metto­ 1986). tively with their son or daughter. Many Catholic, but was Jewish. Another man politan atea found that 4.5 % of the tespon­ Because of the difficulties of communi­ parents of Deaf childfen do not know Sign was denied the opportunity to have a Bar dents identified themselves as Jewish, in cating with healing people. Deaf people Language, and theii children may not be Mitzvah ceremony, the Jewish rite of pas­ contiast to almost 19 % as Catholics and feel a stiong need fot community. In skilled lipieadeis. And when the patents sage into manhood. A girl sits in the back 68% as Pfotestants. At that time, Jews Dancing without Music, Bendeily (1980, are Deaf, they may have litde Jewish knowl­ of the synagogue, unable to lipread the made up about 5 % of the Washington p. 236) explains that Deaf people "have to edge to pass on to theii childien, be they words of the rabbi, with no idea of what population. Thus, it would appeaf that get togethei; thete's no othei way of satis­ healing oi Deaf. is going on in the service. Others are unable Deaf persons' religious preferences are fying the basic human ciaving fot sociabil­ to understand their own weddings or the distfibuted similarly to those of the funerals of loved ones. They have seen the ity. They geneially can't "kibbitz" on the general population. BARRIERS TO PARTICIPATION IN candles, mezuzot, Torahs, and other sym­ job 01 pass the time of day with the neigh­ Culture can be defined as a gfoup's pro­ THE JEWISH COMMIWITY bols of Judaism all their lives without ever bots 01 chat with shopkeepets ot diop in gram for survival and adaptation to theit understanding their meaning or significance. at the comet tavern. Typing on the TTY envifonment (Banks & Banks, 1989). has none of the warmth of chatting on the Lack of Adequate Religious Education Each person above is a member of two Anothei definition is that it is knowledge phone." Histofically, Christian religions have been groups. Theif teligion is Judaism, and shaied by individuals who cooperatively Ttaditionally, Deaf culture, unlike the stiong supporters of theii Deaf co-ieligion- their exceptionality is Deafness.' This article accomplish theii social affaiis (Epstein et Jewish culture, has not been ttansmitted ists. The Cathohc Chuich has made many examines Jewish feligion and cultute. Deaf al., 1987). Membeis of a culture "share a by the family, since most Deaf childien contiibutions to the education of Deaf lifestyle and cultute, and the combination system of standaids fot petceiving, believ­ ate boin to heating patents. Instead, in children. In fact, a Ftench ptiest estab­ of the two to detetmine whethef they con­ ing, evaluating, and acting" (Goodenough, the dotmitofies of the lesidential schools lished the first school open to all Deaf stu­ stitute one microcultute ot two mutually 1971, as cited in Epstein et al. 1987). fot Deaf childien, they ate inttoduced to dents (Schein & Waldman, 1986). Today, exclusive subcultuies. It then makes some Judaism is a leligion, but it is also a the social life of Deaf people. In this the Catholic Chuich maintains nine paio- fecommendations fot bridging the gap cultuie. As Bernard Reisman (1979, p. 4) enviionment, childien leain not only Sign chial schools fot Deaf students, and the between the two cultures. wrote, "The Jews are both a leligious and Language but also the content of the Deaf Lutheians sponsof two such schools. The There are no recent data on the numbef an ethnic community and the rwo elements cultute. Thus, the schools become the only Jewish feligious school fot Deaf chil­ of Deaf Jews in the United States. At the have been so inteiielated ovei the couise hubs of the communities that suitound dren is the Hebtew Institute fof the Deaf time the National Census of the Deaf Pop­ of Jewish histoiy that it is not possible to them, preserving fot the next geneiation in New York City. ulation was conducted in 1974, thete were know whete one begins and the othet the cultute of eailiei geneiations (Padden The same pattefn of stronger support by almost 500,000 prevocationally Deaf pei­ ends." Some examples of cultuial chaiac­ & Humphiies, 1988). the Chtistian faiths fof feligious education sons. Schein and Waldman (1986) suggest teiistics include using the Yiddish language, continues at the college level. At that 5% of this population was Jewish, observing Jewish customs and holidays, If Jewish cultute is geneially ttansmitted Gallaudet University, the only liberal arts leading Jewish journals and newspapeis, within the family stmctuie and Deaf cultute university for Deaf students in the wotld. living in a Jewish neighboihood, 01 just within the lesidential school enviionment, Catholic and Pfotestant chaplains ate as­ feeling Jewish. The cultute of Judaism then how is information about Judaism I. It is a convention to capitalize the word "Deaf' passed on to Jewish Deaf children.? signed full-time by theit religious orders. to emphasize that it is a distinct culture. is ttansmitted by the piactice of lituals

50 5 -L / Joumal of Jewish Communal Service Jewish and Deaf I 53

In contrast, Jewish students are served only movable and immovable property: the superseded by mechanical hearing aids. Language. There are several references in on a part-time basis by a person from the heresh (the deaf-mute), the shoteh (the Already in the nineteenth century the hal­ the Talmud, the Schulchan Aruch, and in community who may either be trained in lunatic), and the katan (the minor). These achic authotities said that as long as a petson the works of Maimonides to the validity of Judaism and not know Sign Language or three categories of individuals are placed can heat with assistance, he can heat. That prayer in any language. The Mishnah states by a Jewish Deaf adult who has no formal together because of the assumed shared is all that is necessary. Such a person is ... as that Deaf people are legally empowered to training in Judaism. limitadons in their ability to communicate, "open-minded" and as whole and functional marry and divorce in ceremonies based on Rabbinical seminaries, unlike those of be communicated with, and therefore to as anyone else. The halachah states that remizot (gestures or signs), rather than there are no longer any disabilities so long other religious faiths, do not include infor­ understand what they are doing. words. A Midrash describes how Mordecai, mation about Deafness, how to teach Jewish as he can heat, even with assistance, such as Under talmudic law, a Deaf person who the horn. in the Book of Esther, was so skilled a lin­ precepts to Deaf people, or any sign lan­ did not speak could not assume full cit­ guist that he even understood the language guage in rheir curriculum (Schein & The far greater advance in neutralizing izenship in the Jewish community. This the legal disqualification is by considering of Deaf people. When there was a shortage Waldman, 1986). restriction was seen as a necessary means the reason why the deaf-mute cannot engage of grain, a Deaf man signed to Mordecai of protecting such individuals from in these activities. If the teason is that he the location of some grain, thereby averdng exploitation. cannot communicate and therefore remains a famine. Religious Services Since it is the inability to communicate . unaware, then what if he goes to a school Other religious discrimination may stem The Christian religions' greater support of and be understood that is the basis of this whete he is taught a sign language or lip- from the interpretation of the word "hear." their Deaf co-religionists extends beyond proscription, halachic authorities in recent reading? Or is taught to communicate despite Judaism's watchword of faith, the "Shema," a total disability of heating and speaking? education. Many churches provide inter­ years have modified it based on advances begins with the phrase, "Hear, O Israel." Then we must say he is able to learn and to preted religious services, have clergy who in technology and education that over­ Henkin (1987) states that those who com­ undetstand and to make himself as undet­ know Sign Language and sign the services, come this disability. David Feldman, a stood as those who have no impairment to posed this prayer did not mean the words and offer Sign Language classes for their halachic scholar, explains: begin with. to be taken literally. Rather, the word members. The SecondJewish Catalogue Five tabbis represented in this book decided "hear" can be translated in a conceptually When the Mishnah says heresh, the Talmud (Strassfeld & Strassfeld, 1976) suggests that that a person who goes to a school for the and linguistically defensible manner as declares that it does not mean a deaf person Jewish leaders looking for Deaf Jews should deaf and learns to overcome his impairment "Undersrand, O Israel," which can be only; it means the deaf-mute; it means one check the local churches. by being able to communicate in othet ways signed in a way that has meaning to Deaf who cannot hear ot speak, it is ptesumed, should have no more legal limitations placed In addition. Sign Language has been has been denied the ability to communicate people. upon him. Five others retained the category influenced more strongly by Christianity properly. If a person cannot communicate Another question of Jewish law is the and the limitations (Feldman, 1986, p. 14). than by Judaism, as the signs for most or be communicated with, then it must be Deaf person's right to blow the shofar on religious terms have been developed by assumed that he cannot learn what things Another way of interpreting the talmudic the High Holidays. The halachah requires are all about. Therefore, his kavanah (intent) the Christian community (Strassfeld & restriction is to consider that there are two that when the shofar is blown for others, to marry, divorce, to buy, to sell, to give Suassfeld, 1976)- For example, the most types of heresh (Feldman, 1986). One is the shofar blower him- or herself must halitzah (in the levitite ritual), to put on commonly used sign for Bible is "Jesus- the deaf-mute whose disability is permanent hear its sounds. book," and the sign "to pray" shows the tefillin ot perform other ritual observances— let alone the social deeds and activides he and whom the Talmud would disqualify hands together in a position used by non- might engage in, if they have legal context from most activities. The other is analogous Jews to pray. In addition, the commonly ATTEMPTS TO BRIDGE THE GAP to them—is inadequate. We must assume to the katan (the minor), who becomes BETWEEN CULTURES used word for "Jewish" denotes stroking he cannot do them if he cannot hear or Bar or Bat Mitzvah and is ready to assume the beard, is very close to the sign of though he cannot hear. Because if he can the full responsibilities of citizenship. A Formal religious education for American "stingy," and is often used in a derogatory speak, then he can say what he wants to heresh in the category of a minor—namely, Jewish Deaf children was fijrst provided in know, and then others can make things manner. one whose limitations will be corrected the eady decades of this century. At that known to him, knowing what he has said. either with time, education, or a hearing time, Jewish students from the New York And so one giant step forward has been Institute for the Instruction of the Deaf Traditional Jewish View of Deafness taken by saying that as long as a person can aid—should only be restricted from those speak, the loss of hearing alone no longer activities temporarily until the disability is (also known as Fanwood) were sent to classes One reason why Deaf Jews have had such remains a disqualifying disability, (p. 13) removed. at the Communal Center for the Jewish a difficult dme gaining access to Jewish The next major steps in the history of Another problematic issue is the use of Deaf and to religious services at Temple religious education and services is the tra- halachic (Jewish law) development deal with Sign Language as a vehicle of prayer. In Beth Israel and Temple Emanuel. Ini9io didonal Jewish view of Deafness, which the removal of other aspects of disqualifica­ his article, "Does God Understand Sign a prayerbook, written in simple language emphasizes disability. The Talmud states tion. What if one cannot hear or speak, but Language?," Henkin (1987) describes how that was understandable to Deaf people, that there are three categories of people can hear with the assistance of an ear-horn Deaf Jews, experiencing the same powerfiil was developed; however, it had no drawings who cannot engage in marnage, divorce, or trumpet.' These have been used for the emotions as hearing Jews, seek to release or signs. In the 1940s and 1930s, the New the making of contracts, or the buying of past 250 years. Now they have been entirely these feelings in their native language. Sign York Hebrew Association of the Deaf 54 / joumal of Jewish Communal Service Jewish and Deaf / 55

offered religious services on Shabbat. have the training necessary to fulfill the role Deaf person with little 01 no teligious back­ Ameiican Sign Language, Signed English, In 1956, feeling the need to live their of a typical Jewish father. This did no good ground to maintain a sttong Jewish identity? Cued Speech, 01 an oial inteipieter. Judaism in a supportive community in because my children were continually coming Can the Jewish community ptovide ptopet • Train rabbis and othet spiiitual leaders which they could be active participants, home with questions that their teachers had guidance and tesoutces to develop and about aspects of Deafness and the special Jewish Deaf people joined together to told them to "ask their father." These ques­ maintain the Jewish hetitage fot Deaf needs of Jewish Deaf people. At least fotm the Nadonal Congress of the Jewish tions, of course, I could not answer, which people? one lectuie duiing labbinical tiaining embarrassed both me and my children. So 1 Deaf (NCJD). The NCJD hosts a biennial Doing so will not be easy. Alan Hurwitz, should be devoted to the Jewish Deaf refused to continue as a member of the con­ convention, encoutages tabbis to leatn community. Thete ate Jewish Deaf cou­ gregarion and took my problem to a reformed ajewish Deaf adult, argues. Sign Language, promotes religious services ples in each community who go unno­ temple hoping for more understanding. Here There is a tremendous opportunity for the ticed. Without an inttoduction to Sign at schools for the Deaf, maintains a direc- 1 was told by the rabbi that he was more in­ toty of interpreters who can provide scrwiKs Jewish community and Jewish Deaf people Language and Deafness, labbinic insti­ terested in me than my children. But I to work together and achieve a viable life to Deaf Jews, and publishes a quarteily tutions are unintentionally preventing knew at the time there was litde he could for Deaf people. It is not reasonable to periodical. It also served as an impetus to the tiaining of qualified Jewish teacheis do for me, although, if my children had expect that Deaf people will fit into the the development of a book of Jewish signs of the Deaf. proper training ... it was possible . . . that Jewish community without special support based on Jewish concepts—in Judaism when they grew older they could interpret services or modification in the temple serv­ • Include Deaf people in teligious setvices for me at the Services and thus bring me by Adele Shuatt, which was published in ices and programs. There are barriers which in sensitive and creative ways. Encouiage back into the fold ... At this time, two of 1986. The Worid Otganization of the Jewish need to be removed. Interpreting services a Deaf person to stand next to the person my children have married Gentiles. The other Deaf was formed in 1977. alone will not solve the problem. There are reading the Kaddish so he or she can two will probably do the same. This hurts. attitudinal problems which requite a great The NCJD has 14 affiliate state chaptets, Whether he attends a temple or not, whether feel its full impact. Give a Deaf peison deal of effort and education to help the which meet regularly for both social and he is Deaf or not, ajewish boy who grows a copy (eithei in tiansliteiation 01 general population to be more aware of the teligious purposes. Many have a Sisrerhood up in a Jewish household is still a Jew. And Hebrew) of the Kaddish and encouiage special needs of Deaf people (Hurwitz, 1986, and Brothethood and offer intetpreted serv­ 1 begin to wonder—how many families are the peison to follow along. Let Deaf p. 50). ices for the High Holidays and a signed there in the same situation as I? If the deaf people help toll the Totah ftom Pesach Seder. However, the scarcity of Jew is not imponant to the temple, certainly Deuteionomy to Genesis to expetience his children and his children's children should skilled religious teachers and leaders, com­ RECOMMENDATIONS the tactile sense of the Totah. Use bined with the lack of sttong Jewish back- be (Schreiber, 1986, p. 34). lesponsive leadings and encouiage Deaf Rabbis, Jewish communal professionals gtounds of many of the members, makes people to sign along. Incoipoiate sign- and educatots, and Jewish community it difficult for these NCJD chaptets to main­ singing and tactile and visual lesouices, The cycle has begun. Knowing from members can support the development of tain a rich Jewish existence (Stiassfeld & and use cleat and intetesting language. experience the kind of religious education Jewishness among Deaf people in many Strassfeld, 1976). • Allow Deaf people to serve as witnesses, they received in their youth. Deaf adults ways, thus facilitating the gtowth of chant the Toiah in sign language, and have not made efforts to better the situa­ Jewish Deaf identity in today's complex be counted in minyans. Put them in tion for the young Deaf students. The cycle society. Deaf Jews need to feel that theit A VICIOUS CYCLE the categoty of the "potentially majot." is petpetuated as Deaf adults realize that teligion is inteiested in them and that Thus, the lack of adequate religious edu­ they cannot telephone the synagogue be­ • Appoint Deaf paiapiofessionals to wotk their labbi is tmly dieir teachei, theit coun- cation fot Jewish Deaf children begins cause there is no TTY, they cannot meet with tabbis. seloi, theit source of comfort. They need a vicious cycle, continuing with their own with the tabbi because he or she does not • Piepaie written mateiials in simple lan­ to have someone to turn to in times of children, who may be eithet Deaf ot heat­ sign and thete is no budget fot interpreteis, guage so all Deaf people, not just those stiess who can guide them in both relig­ ing, and culminating in alienation from and so on. who aie highly educated, can understand ious and secular matters. and even lenunciation of the Jewish com­ Deaf people's fmsttation with Judaism's them. munity. Fred Schieibet, a Deaf parent of negative laws and attimdes toward Deafness • Peisuade heating childien of Deaf patents heating children, recounts his sttuggle to builds. They seek comfort and companion­ Fot Rabbis to become tabbis and setve the Jewish provide them ajewish education. ship in othet churches; they intetmatty. A • Provide interpreted teligious services Deaf population. • Reach out to heating parents of Deaf When I tried to enroll my children in Sunday 1969 study found that Jewish Deaf men and activities to enable Deaf membeis childien and encouiage theii participa­ School, ... I was told I had to be a member have the highest fate of intermarriage to have access to Judaism. Encouiage tion in Jewish life ffom a vety eaily age. of the congregarion and despite my pointing among all groups studied (Schein & inteipieteis to use Ameiican Sign Lan­ out that I would derive no benefit from such Waldman, 1986). guage whete appiopiiate to tianslate the • Remembei that a synagogue is not the membership, I was told "it would make my Given the discriminatory laws, negative flow of Hebtew lituigy into esthetically only place to piactice Judaism. Reinfoice- children feel better" if I joined. So I joined. attitudes, and deficits of knowledge and pleasing and conceptually cleat prayers. ment at home is essential. I asked only that my children's teachers be communication that Judaism imposes Ask the Deaf people in the community • Develop a positive attitude toward Deaf­ made aware that I was Deaf and did not upon Deaf people, is it possible for ajewish which type of communication they piefet; ness. Be willing to overlook ritual prob- $6 / Journal of Jewish Communal Service Jewish and Deaf I 5 7

to work wirh Deaf people, and the like, lems, language differences, and lack of contatt: Telecommunications for the Deaf can learn Hebrew using fingerspelling, training. Incorporated, 8719 Colesville Road, Sign Language, orally, or in another contact: • Ask Deaf people what they want or need. Silver Spring, MD 10910, (301)589-3786. mode of their choice. • National Congress of Jewish Deaf • Prepare written materials in simple lan­ • Encourage summer camp programs, par­ 2.50 Jay Street #M2.io guage so all Deaf people, not just those ticularly those who specialize in work­ Foe Jewish Communal Service Professionals Brooklyn, NY moi who are highly educated, can under­ ing with childten with disabilities (718)643-8107^ • Provide Sign Language or oral interpreters stand them. (e.g., Camp Ramah), to develop Deaf • National Association of the Deaf for all activities to enable Deaf members • Enable Deaf people to have a say in programs. 814 Thayer Avenue to be full pardcipants. their own programs. Work with them, • Support "Our Way," a magazine for chil­ Silver Spring, MD 10910 • Develop or improve Deaf Awareness pro­ not for them. Ask Deaf people what dren containing Jewish holiday descrip­ (301)587-1788 grams within the Jewish community. they want or need. tions, games, legal guidance, and articles by Deaf children, and "NCSY Our Way" • Registty of Interpreters for the Deaf, Support Deaf Awareness Week and Dis­ • Develop a positive attitude toward Deaf­ for Jewish Deaf, a youth organization. 8719 Colesville Road #310 ability Av/z.tcncss Month every year with ness. Be willing to overlook ritual prob­ For more information, contact; Rabbi Silver Spring, MD 10910 appropriate programming, such as signed lems, language differences, and lack of Fred Friedman, 6108 Gist Avenue, (301)608-0050 song performances, mini-Sign Language training. classes, interpreted events, Deaf magi­ Baltimore, MD 11115, (301)358-7060. cians, mimes, storytellers, ere. For Jewish Educators CONCLUSION • Provide continuing education in Judaism • Provide religious education to Deaf For Jews in the Community In his article "The Meaning of Deafness," to Jewish Deaf adults by making Sign Jewish youngsters. Fred Schreiber stated that "the least crip­ Language or oral interpreters available • Provide continuing education in Judaism • Install telecommunication devices for pling problem of a Deaf person is the for all classes. to Jewish Deaf adults by making Sign Deaf people in your place of business. inability to hear" (cited in Strassfeld & • Invite a consultant from your local voca­ Deaf members of your local community Language or oral interpreters available Strassfeld, 1976, 154). More problems tional rehabilitation office or college will be more apt to patronize your busi­ for all classes. result from the world's insensitivity to the Sign Language program to provide "Deaf ness. Publish your TDD number in local • Install telecommunication devices for Deaf individual than from the condition Awareness Training" to your staff. and national TDD dircctones (see address Deaf people in your office so that of Deafness per se. Being able to commu­ • Include Deaf adult leaders as speakers above). Jewish Deaf parents can contact you. nicate is the issue that brings Deaf people at meetings of the Jewish community. • Develop better rapport between the Publish your TDD number in TDD together and often pulls them away from • Provide Sign Language classes to your Jewish community and Deaf leaders. directories (see address above). Ask the Jewish community. Given the strength hearing membership. Hire Deaf teachers. Contact the State Association of the Deaf Deaf leaders in your community how to and the unity of the Deaf community, • Select Deaf people for policy-making and find out who are the Jewish mem­ contact editors of local publicauons. and the weakness of Judaism's pull, can boards. bers. Invhe them to join your profes­ • Develop or improve Deaf Awareness pro­ Jewish Deaf people give their ultimate • Persuade hearing children of Deaf parents sional, civic, social, or philanthropic grams within the school. Contact Deaf loyalty to Judaism? to become community leaders and serve adults in die community to teach hearing organizations. Provide interpreters where The Jewish Deaf community has been the Jewish Deaf population. and Deaf students alike the signs for necessary. neglected, probably due more to lack of • Consider the needs of Deaf Jews when Jewish concepts; encourage hearing stu­ • Include Deaf adult leaders as speakers awareness than deUberate policy. As a result, developing Jewish communiry projects. dents to interact with and feel comfort­ at meetings of the Jewish community. Jewish Deaf people are not complete parti­ • Use Jewish Community Centers as a • Consider the needs of Deaf people able with their Deaf classmates. cipants in the Jewish community. They resource for Deaf people in the Jewish when developing community projects. • Reach out to hearing parents of Deaf may feel the passion for a Jewish existence, community. Encourage Deaf people to Ask Deaf people what they want or children and encourage their participation but they have been denied the opportunity feel welcome and permit them to benefit need. in Jewish life from a very early age. Help to build a rich Jewish life. from all services offered. Let Deaf adults the child develop his or her potential • Select Deaf people for policy-making The religious isoladon and ignorance feel comfortable asking quesdons to fill for fiving and at the same time encourage boards. that some Deaf Jews feel can be reduced. in the gaps of their Jewish knowledge. parent/child communications. • Identify Deaf Jews in your community. Deaf Jews are no different from hearing • Install telecommunication devices for Befriend them, share with them, learn • Recruit and train qualified teachers in Jews in wanting ceremonies, rituals, and Deaf people in synagogues and JCCs. from each other. Be willing to overlook religious educadon across the nation for worship to have a sense of holiness, a sense Publish your TDD number in local and ritual problems, language differences, both Deaf youths and adults. Find teach­ of meaning, and a sense of belonging to national TDD directories. To be listed ers who know Sign Language, or be will­ and lack of training. in the national TDD directory, (used by them. Deaf Jews want to feel a patt of ing to provide interpreters. both the Deaf Community and the Jewish Deaf people in communities around the • Teach Hebrew to Deaf Bar and Bat Fot additional resource assistance, such country like a giant "Yellow Pages"), Community, and they deserve a fair chance. Mitzvah candidates. The Deaf person as interpreters, social service workers trained 58 / Journal of Jewish Commund Service T Language? Compass: New Directions in Jewish References Education, 10, 6-7. MOBILIZING RESOURCES FOR Hurwitz, T.A. (1986). Maintaining Jewish iden­ Banks, J.A., & Banks, CA. (1989). Multtculturd tity in the modern society. InJ.D. Schein SOVIET RESETTLEMENT education; Issues and perspectives. Boston: and L.J. Waldman (Eds.), The deaf Jew in AUyn and Bacon. the modem world (pp. 44-51). New York: Bendedy, B.L. (tgSo). Dancing without music: Ktav Publishing House. ISAAC LAKRITZ Deafness in America. New York: Anchor Padden, C, & Humphries. T. (1988). Deaf in Executive Director, East Centrd Region, American Society for Technion, Detroit Press/Doubleday. America: Voices from a culture. Cambridge, Epstein, P.M., Bienvenu, M.J., & Coionomos, MA: Harvard University Press. Jacksonville, a young grotving community of 10,000 Jews, has resettled the highest B. (1987). Deafness as an occasion of culture. Reisman, B. (1979). The Jewish experiential Paper presented to the Commission on Edu­ number of Soviet immigrants per capita through its creative mobilization of resources. hook: The quest for Jewish identity. New cation of the Deaf, Washington, D.C. Under a cooperative arrangement, Lutheran Social Services of Jacksonville provides staff York: Ktav Publishing House. Feldman, D. H. (1986). Deafness in Jewish law and obtains funding for the initial stages of the resettlement process, enabling the Jewish Schein, J.D., & Waldman, LJ. (1986). The deaf and ttadition. InJ.D. Schein and L.J. community to focus upon acculturation of the new Jewish Americans. Jacksonville's ex­ Jew in the modem world. New York: Ktav Waldman (Eds.), The deaf Jew in the modem Publishing House. perience illustrates how large number of immigrants can be resettled by smaller world (pp. 11-13). New York: Ktav Publish­ Schreiber, F. (1986). What a Deaf Jewish leader communities. ing House. expects of a rabbi. InJ.D. Schein and L.J. Gannon, J. R. (1981). Deaf heritage: A narrative Waldman (Eds)., The deaf jew in the modem history of Deaf America. Silver Spnng, MD: world (pp. 30-36). New York: Ktav Publish­ he Midrash recounts that King the Diaspota, as well as the sociological, National Association of the Deaf. ing House. T Hezekiah could have become the polidcal, and economic implicauons of this Goldstein, E. (1986). Ceremonies, dtes, and Shuart, A. K. (1986). Signs in Judaism: A Messiah, but did not attain that distinc­ emigtation, have not been well defined. worship. InJ.D. Schein & L.J. Waldman resource book for the Jewish Deaf community. tion because he did not tecite the "Gteat We ate just beginning to undeistand that (Eds.), The deaf few in the modem world New York: Bloch Publishing Co. Hallel." Out tabbis intetptet this enigmatic woild Jewty will have to pay billions and (pp. 56-60). New York Ktav Publishing Suassfeld, M., & Strassfeld, S. (1976). The second statement as undetscoting the need to take billions of dollais in lesettlement costs to House. Jewish catalogue. Philadelphia: Jewish Publi­ build a successful foundation fot the free Henkin, A. (1987). Does God understand Sign cation Society. advantage of a momentous opportunity when it atises. lives of out btethien. This century has seen two such times: As Jewish communities evetywheie huiiy one, the hottot of the Shoah, and the to examine alternatives that will finance othet, the tiiumph of the establishment of and implement out commitment to pidyon the State of Israel. We are now in the midst shvuyim (redemption of captives), the ex­ of a thitd ctitical peiiod —the opening of petience of Jacksonville, Floiida may be the gates of fieedom fot Soviet Jewty. As instiuctive in ptoviding a model fot laige- many as 1.5 million Soviet Jews may leave scale lesettlement at teduced costs. the U.S.S.R. duiing the 1590s, a migiation Jacksonville is an emeiging, Sunbelt, that may become the gieatest tiansfei of "yuppie" community of 10,000 Jews. Jewish population since the otiginal exodus Befoie 1989, it had a typical expetience ftom Egypt. This almost unimaginable ful­ with Soviet lesettlement when apptoxi­ fillment of one of out people's fondest mately 50 Soviet families aiiived duiing dieams of this centuiy is of immense sig­ the latge wave of immigration of 1978-1981. nificance to Jewish communities thtougb­ Peihaps one half of these families latet out the woild. migtated to laigei emigie communities. Because political events duiing 1989 and Those who lemained have become modei- 1990 have developed with such breathtak­ ately successful, maintaining varying degiees ing speed, we have not had the ability to of involvement with the Jewish community. assess theii impact upon woild politics. Changes in the Soviet Union and their effect on Jewish communities in Istael and PROGRAM DESCRIPTION As part of the North Ameiican lesetdement of 18,000 free cases at the end of 1989, the Council of Jewish Fedeiations (CJF) request­ Presented at the Council of Jewish Federations Inter­ mediate Cities Executive Institute, Palm Springs, ed that Jacksonville accept 30 refugees in CA, February, 1990. addition to the 10-30 family leunification

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