Want to learn more about Footsteps and its mission? Here you will find a collection of articles, videos, interviews, and blog posts about the Footsteps staff, members, and organization. Don’t worry; we know how important confidentiality is to our membership. Everyone interviewed and mentioned on this page gave their consent.
Larissa MacFarquhar recently reported on the difficulties of leaving the insular world of Haredi, or ultra-Orthodox, Judaism, where the way of life is profoundly different from that in secular society. If a married person wants to leave a Haredi community and live another way, the process of divorce can be profoundly rupturing and contentious. For the children of a couple in this situation, no judge can help them reconcile the differing messages about life that they hear from their parents. MacFarquhar spoke with a woman named Chani Getter, who grew up Orthodox and went through a divorce as a young mother, and with two lawyers who see the process from opposing sides.
November 30, 2020 – The New Yorker
(Print Edition – December 7, 2020, titled “Solomon’s Choice”)
“One of the most painful difficulties that leavers faced was the risk of losing their children. In the early days, the few who left had not attracted a lot of attention, and some got custody of their kids without much of a fight. But, as more people defected, communities alarmed by the prospect of so many children lost to Haredism mobilized to keep them. Secular courts were called upon to determine the best interests of children who were being torn between two irreconcilable ways of life: what to one parent was a basic human freedom might be, to the other, a violation of the laws of God. To many Haredim, the loss of a child to secular life was unbearable, because it meant that the child’s future, and that of all his descendants, would be ruined, not only in this world but also in the next.”
Welcome to the first ever Footsteps Yearbook! Inside, you will read about Footsteps members’ triumphs, which are all the more epic given the year’s context. This yearbook is a testament to their hard work and to outpouring of support they have received from our extended community. We hope you will take a few moments out of your day to flip through the pages of this yearbook and to celebrate with them.
Footsteps’ Executive Director, Lani Santo, speaks with Unorthodox cast members and long-time Footsteps members Eli Rosen and Melissa Weisz about their stories of finding freedom and forging their own paths out of ultra-Orthodoxy.
The video begins a few minutes after our formal program started; it opens with Eli answering the first question: “For Esty, leaving was a dramatic move of getting on a plane and flying off to Germany. Did you have a dramatic moment like this where it became clear you needed to leave? Or was it more gradual?”
Netflix’s ‘Unorthodox’ has become a favorite to binge watch as we hunker down at home these days. The success of this Yiddish language show has raised many questions about its accurate portrayal of Hasidic life in Brooklyn. Check out the video below for a conversation with Eli Rosen, who played Reb Yossele, was the production’s Yiddish translator and consultant, and is a Footsteps member; Abby Stein, activist, ‘Becoming Eve’ author, former Hasidic Rabbi, and Footsteps member; Alexa Karolinski, co-creator and co-writer of ‘Unorthodox’; Chavie Weisberger, Director of Community Engagement at Footsteps; and Rukhl Schaechter, Editor of The Yiddish Forward about the reality of leaving Hasidic communities and how one woman’s story was adapted.
Hasidic communities are facing a unique challenge when it comes to controlling the spread of the coronavirus. I fear that in these places, highly communal lifestyles combined by skepticism about the need for social distancing — at times promoted by religious leaders — are going to cost more lives. One rabbi I know of mocks the ‘hysteria’ around the virus and still holds services in his sanctuary.
The main ZIP code in the ultra-Orthodox hub of Borough Park in Brooklyn has the second-highest number of reported positive cases in New York City. Rockland County, N.Y., has the state’s highest rate of Covid-19 infection per capita, and the second-highest in the country. Authorities say the numbers are partly explained by the communities there where Orthodox residents haven’t conformed to social distancing.
Last week, I lost three close Hasidic relatives in three days to the virus.
I believe a lack of information about this unprecedented threat — and what it will take to survive it — is part of the problem.
Anna Winger was one of the creators behind ‘œDeutschland 83’ and ‘œDeutschland 86,’ the spy thriller series about East German espionage and the ordinary people who became caught up in the Cold War’s machinations. So ‘œUnorthodox,’ a four-part series about a young woman escaping a Hasidic community in present-day Brooklyn, might seem like a departure for her.
It is not. It’s not just that the show, which arrives Thursday on Netflix, shares the intensity, cultural specificity and psychological acuity of Winger’s earlier series. It’s that the story, which tracks its protagonist’s personal journey and peril across continents, is itself a kind of espionage caper, a thrilling and probing story of one woman’s personal defection.
As anti-Semitism continues to rise in our streets and Jewish identities are being stolen by white supremacists intent on stoking division, many in the Jewish community are calling for unity. But an insidious infighting of a new sort has begun to take shape over whether we are allowed to criticize Jewish groups at a time when we are all feeling so threatened. What do we do about legitimate criticisms at a time of rising hate speech against us? What role does for example legitimate concerns and advocacy for better education in Hasidic schools play when a major political party of a county with an exponentially growing Jewish population puts out a shrill video that would make Goebbels proud?
Many believe that in situations like we Jews find ourselves in, criticism is no longer valid. It’s just too dangerous.
The problem, as I see it, is the conflation of legitimate criticism with blatant anti-Semitism, by both by Jewish apologists for problems in the Hasidic community who know better, and by the anti-Semites themselves. The solution lies, as it usually does, in scraping the barrel for nuance.
Imagine you’d never seen The Wizard of Oz. Or gotten sunburned at the beach. Or twisted apart an Oreo and made tooth tracks in the filling. Or pawed at your tenth-grade boyfriend in the back of a Honda Civic. Imagine you’d never learned how fun it was to stay at the Y-M-C-A, or taken scissors to your jeans to make short-short cutoffs. Or shaded in the bubbles on an SAT with a freshly sharpened number 2 pencil. Imagine you’d never heard the song ‘Imagine.’ Or driven a car. Or celebrated Thanksgiving. Or learned that dinosaurs once existed.
Nataly Antar grew up in a Hasidic Jewish community in Brooklyn. Due to the strictness of that society she decided to leave, but that meant leaving behind everything and everyone she had ever known ‘“ including her children. This is one woman’s story about finding her own path.
‘œI think the city should have taken a much tougher approach the minute they realized our allegations seemed to be true, that tens of thousands of children are being denied an education,’ he [Naftali Moster, YAFFED executive director] said.
Faigy Roth never felt at home growing up in a conservative ultra-Orthodox Jewish community.
‘œI just didn’t fit in,’ she said. ‘œI knew I didn’t want the community life’”I didn’t know much more. But then when [I turned] 18 or 19’”when they wanted to marry me off’”that’s when I realized it’s now or I’m screwed.’
Recently, iHeart Radio interviewed Tsivia Finman, Interim Executive Director, about the uphill battle Footsteps members face in family court. As Tsivia says, the community galvanizes around the people who stay, leaving the person who wants out — even if it’s the primary caretaker — to fend for themselves.
For more than a decade, victims of childhood sexual abuse in New York have asked lawmakers here for the chance to seek justice ‘” only to be blocked by powerful interests including insurance companies, private schools and leaders from the Roman Catholic Church and Orthodox Jewish communities.
But in November, Democrats won control of the Senate. And on Monday, both the Senate and Assembly overwhelmingly approved the Child Victims Act, ending a bitter, protracted battle with some of the most powerful groups in the state. Gov. Andrew M. Cuomo has promised to sign the bill into law.
Under the new law, prosecutors could bring criminal charges until a victim turned 28 [extending the period from age 23] and victims could sue until age 55. The bill would also create a one-year ‘œlook-back window,’ during which old claims that had already passed the statute of limitations could be revived.
In parts of New York City, there are students who can barely read and write in English and have not been taught that dinosaurs once roamed Earth or that the Civil War occurred.
That is the claim made by a group of graduates from ultra-Orthodox Jewish private schools called yeshivas, and they say that startling situation has been commonplace for decades.
Over three years ago, Mayor Bill de Blasio’s administration opened an investigation into a lack of secular education at yeshivas that serve about 57,000 students in the city, but the probe essentially stalled almost as soon as it began. The reason, advocates say, is the city’s politicians, including the mayor, are fearful of angering the Orthodox Jewish community that represents a crucial voting bloc in major elections.
‘œThere’s no time to waste,’ said Naftuli Moster, the founder of Young Advocates for Fair Education, which pushes for more secular instruction in yeshivas. ‘œNew York City has already been dragging its feet for three years.’
Leaving the ultra-Orthodox community is nothing new in Israel. Everyone, secular or religious, knows someone who used to be on, but is now ‘œoff the derech.’ But the phenomenon hasn’t been well studied. Most of what we know comes from individual stories of people making the difficult transition from the insular Haredi world to mainstream Israeli society.
Now there is data to flesh out these stories, in the form of a report commissioned by the Israeli nonprofit Out For Change. The report provides a picture of ex-Haredim in unprecedented detail, estimating how many people leave Haredi communities each year, and describing who they are and why they leave. It also discusses new programs to serve the needs of ex-Haredim, many of them partnerships between nonprofits and the Israeli government. Still, it argues that much more must done to support ex-Haredim in the ways they deserve.