Alleged Fraud with Tech Fund in Haredi Schools

The importance of increasing access to technology in our schools became a top priority during the Clinton Administration. In that vein, President Clinton and VP Al Gore sought to incorporate technology into the classroom and ensure equal opportunity for students to benefit from technology by creating E-rate. In the years since its creation, these federal grants have helped public and private schools across the country connect to the Internet, increase the number of computers in classrooms, and provide technology training for teachers.

Julie Wiener, a former Detroit Jewish News columnist who is now associate editor of The Jewish Week in New York, recently uncovered potential fraud relating to the E-rate program in ultra-Orthodox schools in New York. In a three-part exposé Wiener, together with special correspondent Hella Winston, explained how several ultra-Orthodox day schools and yeshivas in the New York area have been receiving millions of dollars of technology through the E-rate program, but never actually putting that technology to use in their schools because of their community’s disdain for the internet.

Julie Wiener, associate editor of The Jewish Week, discovered the potential fraud with the E-Rate program.

Wiener’s four-month investigation revealed that of the almost 300 Jewish schools benefiting from E-rate, ten schools (all but one Chasidic) collectively were approved for nearly $9 million in E-rate-funded services in 2011, which amounted to almost one-third of the Jewish total. One yeshiva submitted requests in 2012 for 65 direct connections to the Internet including 40 computers, but no computer or Internet connection were ever installed. Wiener’s investigation also found a disparity in the amount of technology funding the New York area’s ultra-Orthodox schools were receiving. She writes, “While Jewish schools enrolled approximately 4 percent of the state’s K-12 students, they were awarded 22 percent of the state’s total E-rate allocations to schools and libraries.”

After reading the three-part series I had a chance to talk with Wiener about her investigative reporting and what she hopes will happen now that these schools’ alleged misuse of a federal technology fund has become publicized. “I’d like to see more investigation and oversight on the part of the FCC and the USAC [Universal Service Administrative Company, which oversees E-Rate], including more audits and actual visits to make sure the equipment that’s actually paid for is being used. I also want more people to know about E-rate. There are more schools that could benefit that haven’t even heard of the program.”

Wiener, who has been writing about Jewish education and technology over the past few years, says she first honed her investigative skills at the Detroit Jewish News in the mid-1990s. She answered some questions about the E-Rate story:

HOW DID YOU FIND OUT ABOUT E-RATE?
My colleague Hella Winston, who has done a lot of coverage of the ultra-Orthodox community, got a tip from someone several months ago and then found the E-rate Central site, where all the data is contained. The idea immediately appealed to us, because the Asifa – the May 2012 [Haredi] rally against the Internet – was still fresh in our memories, and also, I had been covering the whole issue of technology in Jewish education and yet had never before heard of E-rate. Initially, it felt overwhelming to go through the enormous amount of data, but fortunately I was taking a class at CUNY Journalism School this fall, which both inspired me to do data-driven articles and empowered me.

WHAT WAS THE PROCESS?
We decided early on to narrow our focus to New York State. That’s because this was already an enormous project, and because we are based in New York. We also knew that New York has the largest number of fervently Orthodox schools, and when we started we were unsure if the E-rate application process and rules vary from state to state. It turns out they don’t, but it still made our lives easier to focus on New York. I am hoping other journalists will follow our lead and look at E-rate use in other states with relatively large Jewish populations.

We spent a lot of time researching E-rate online, going through various audits and rulings, and congressional testimony about it. We also researched the schools and service providers online. To learn more about what goes on inside the schools, we spoke with the Jewish Education Project and various alumni of these schools. Hella has a whole network of people who have left or currently live in the community. We were reluctant to approach the schools, or even the E-rate consultants/USAC people until very late in the process, as we were worried someone might tip off the schools, making it difficult for us to obtain information, or even, if there was fraud happening, making a cover-up easier. Also, the program is so complicated and confusing that we wanted to make sure we understood it well before we interviewed anyone.

WHAT RESPONSE HAVE YOU GOTTEN SO FAR?
Overall the response has been very positive. Many of our readers are horrified that this is happening and concerned about this community – which doesn’t even use the Internet – getting tens of millions of dollars that other schools might make better use of. Assuming that at least some of this money is being misused – and it is hard for me to imagine it is not – this is hardly a victimless crime: USAC denied over $2 billion in requests last year, and for the past few years only the highest-poverty schools have been eligible for Priority 2 services – connections that make it possible to bring the internet into individual classrooms. Also, the money comes from a tax that we all pay into – the Universal Service Fund.

We’ve certainly gotten a number of angry comments from the ultra-Orthodox community – mostly along the lines of, “Why are you always picking on the ultra-Orthodox?” and “Why put this in the papers rather than just notifying the authorities?” There have been very few substantive critiques from the ultra-Orthodox as no one has explained why these schools need such costly tech services or how they are using things.

Yes, E-rate can be used for some non-Internet expenses, but the fact is that these schools are billing a lot of money for the Internet too and some have spent millions of dollars over the years. I find it interesting that none of these schools or service providers will talk to us, that there is no effort to show that they have the equipment they’ve billed E-rate for and how they are using it to benefit their students. Also, we live in a democracy, and the public has a right to know how tax dollars are being spent, particularly nowadays when government coffers are stretched so thin.

DO YOU THINK THERE IS FRAUD?
I have to be careful here, because I don’t want to be accused of slander or libel. However, I think that at the very least something inappropriate is happening. It makes no sense why schools that don’t give students access to the Internet – or even, in many cases computers – are disproportionately benefiting from this program, particularly when there are other schools whose needs are not being met. I am also puzzled as to why the USAC and the FCC have allowed this to go on for so long.

I should note that I doubt that, if there is fraud, the money is enriching individuals or going to fund luxuries – my guess is that it is sustaining the fervently Orthodox community which is financially struggling because individuals have very large families and don’t see public school as an option, most receive minimal secular education or career training, and many men study full-time, rather than work. While I sympathize with their need for money, it is not fair to ask the government to subsidize this lifestyle. If they invested in secular education or even considered enrolling in public schools, and if they encouraged people to pursue the training necessary for modern careers, they would be in a very different situation.

WHAT DO YOU HOPE WILL COME OF THIS ARTICLE?
I hope FCC and USAC investigate this matter and seriously audit these institutions – both the service providers and the schools. I also think it’s important for the public to be aware of the E-rate program – something that is little-known outside the circles of IT people at schools – and the Universal Service Fund, particularly at a time when all tax dollars are being increasingly scrutinized.

The Jewish Week’s three-part story on E-Rate and the Ultra-Orthodox schools in New York begins here.

Originally published in the Detroit Jewish News

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

The Last Year in Jewish Technology

Once again The Jewish Week asked me to try and summarize the last year in technology from a Jewish angle. This was not an easy task since technology is increasingly so much a part of our lives and it affects all areas of our world including religion. I decided to come up with the ten big Jewish/Technology-related stories. What follows is what I submitted to The Jewish Week:

A few years ago when I was asked to start the Jewish Techs blog for The Jewish Week, I was concerned there wouldn’t be enough material to write about. After all, there are a lot of worthwhile news stories about technology and a lot of interesting topics in the Jewish world, but I wasn’t sure there would be enough areas of integration. Boy, was I wrong.

Image Source: RustyBrick

Religion in general and Judaism in particular are very much enmeshed in the field of technology. As our world becomes more dependent on technology, our Jewish lives are adapting as well. Jewish visionaries are at the head of the tech revolution and hi-tech innovation has been a driving force in Israel’s economic growth in the 21st century. The Internet and tech gadgets have revolutionized Jewish learning in ways never imagined before. A set of the Talmud that once occupied an entire shelf now resides on a Smartphone with full search capabilities. The Dead Sea Scrolls were once only available to those able to travel to Jerusalem, but they are now available to the world on the Web. And it is no longer unusual that the homebound are participating in High Holy Day services virtually.

In early January at the Consumer Electronics Show (CES) in Las Vegas, Jewish technology leaders featured prominently. CES is produced by the Consumer Electronics Association led by Gary Shapiro, whose new book Ninja Innovation is sure to become a best seller in the tech world. Through the convention halls of CES were Jewish owners of technology stores and companies, inventors, and industry leaders. Innovators from Israel were seen making deals with investors, a daily minyan was convened, and the Las Vegas Chabad supervised a lunch stand.

In 2012 there were many Jewish-related stories in technology. I put together a list of the top ten stories of the year (in no particular order). To stay informed about the intersection of Jewish life and technology this year, connect with the Jewish Techs blog at http://thejewishweek.com/blogs/jewish-techs.

1. ISRAEL’S GAZA WAR AND SOCIAL MEDIA
For the first time in Israel’s existence the country waged a parallel war on the Internet. During its military situation in Gaza, the IDF focused part of its attention on social networking uploading videos of its operation to YouTube, informing its following on Facebook and posting a barrage of updates to Twitter.

2. SUPER STORM SANDY, SYNAGOGUES AND THE SOCIAL NETWORKS
The East Coast’s found itself challenged by super storm Sandy for several weeks. Synagogues in New York, New Jersey and Connecticut used social media to keep its congregants informed about everything from relief efforts to places to recharge cellphones and alternative locations of Shabbat services. During the week-long power outages, some synagogues had life-cycle events like weddings and bar mitzvahs to contend with.

3. AGUNA CASE HITS FACEBOOK
A drawn out, messy divorce case quickly went from a private matter to a world-wide public debate. Aharon Friedman, a staffer for a Michigan congressman, refused to grant his ex-wife Tamar Epstein a Jewish divorce. Online petitions and then a highly trafficked Facebook page put pressure on Friedman, including a call for him to be summarily fired. It was the first time a Jewish domestic dispute had gone to social networking to be resolved.

4. SOCIAL MEDIA’S INFLUENCE DURING THE ELECTION
Jewish Republican voters have been growing their ranks and looking to the Internet to try to convince their Democratic co-religionists. Never before has social media been so influential in a presidential election. Friends were attacking friends on Facebook for their political views. News articles and YouTube videos were posted on each other’s Facebook walls. Back-and-forth tweets were shot around Cyberspace debating whether President Obama or Governor Romney would be the better choice for Israel.

5. APPLE’S QUESTIONABLE JERUSALEM STATUS
The popular computer and phone company found itself being questioned by pro-Israel supporters for neglecting to associate Jerusalem as the capital of Israel on its faulty map application. When Apple released its new operating system, iOS6, it didn’t show Jerusalem as the capital of Israel although every other country on the map had its capital listed.

6. JEWISH LED GOOGLE AVOIDS CHARGES IT’S A MONOPOLY
Microsoft and a coalition of niche search engines accused Google, founded by Jewish Internet gurus Sergei Brin and Larry Page, of unfair search practices for prominently displaying some results at the top of some inquiries. Google, which began as an Internet search company but has ventured into many other sectors, spent the better part of the year fighting those accusations. The Federal Trade Commission absolved Google of monopoly accusations early in 2013 for prioritizing its own products in search results

7. WAZE APP AND SALE RUMORS
The biggest tech story coming out of Israel this year was about a little GPS app company called Waze. The mobile app, featuring turn-by-turn navigation was developed by the Israeli start-up Waze Mobile and differs from traditional GPS navigation software because its community-driven. The app learns from users’ driving times to provide routing and real-time traffic updates. When Apple’s mapping application had flaws, Apple’s CEO recommended that iPhone users download Waze. After growing to more than 40 million users in 2012 there were rumors that Facebook and then Apple were interested in buying Waze (for some $40 billion), but neither deal panned out.

8. DEAD SEA SCROLLS AND SCHOTTENSTEIN TALMUD GO VIRTUAL
If asked what two collections from the Jewish textual tradition would be most beneficial in a fully searchable, digital format scholars would come to consensus over the Dead Sea Scrolls and the Talmud. The Israel Museum’s Dead Sea Scrolls Digital Project, a partnership with Google, launched in 2012 allows users to examine and explore the most ancient manuscripts from Second Temple times at a level of detail never imagined before. Five Dead Sea Scrolls have been digitized so far and they can be searched through queries on Google.com. What had been hidden and lost in a cave for generations are now online for the world to see.

Earlier this year, Artscroll announced the launch of the ArtScroll Digital Library and the first mobile app they will launch will be the ArtScroll Schottenstein Talmud. The app will offer all of the necessary tools students of the Talmud would want as they study and debate the ancient text. The app was produced by Rusty Brick and features page syncing, place tracking, extra hand, page fusion, hybrid page, floating translation, quick scroll, integrated notes, and page mapping color coding. The Apple version is already available and an Android version is expected to be released this year.

9. RALLY AGAINST INTERNET AT CITI FIELD
In May, more than 40,000 ultra-Orthodox Jews attend a sellout rally in Citi Field, home of the New York Mets. The attendees came to protest the growth of the Internet, which they believe is a moral detriment to their religious way of life. Rabbis spoke to the crowd about the perils of the Internet and cautioned those who are required to use the Internet for their work to use a filter so as to avoid unseemly content.

10. TEXTING HIGH HOLIDAY SERVICES
Rosh Hashanah 2012 marked the first time that several rabbis around the country encouraged their congregants to take out their SmartPhones and use them. In most congregations, participants were reminded to put their tech gadgets away, but in some synagogues like Rabbi Amy Morrison’s Reform temple in Miami Beach she told the worshippers to “Take those phones out.” This innovation was seen as a way to engage the crowd of digitally connected 20- to 30-year-olds. No doubt tweeting and texting during religious services will only become more prevalent in the years to come, right or wrong.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Texting Teshuva in Shul: Tech Savvy or Tacky?

There was undoubtedly more texting in shul this Rosh Hashanah than in past years. In most liberal congregations texting was likely done as discreetly as possible; often with a cellphone hidden low in one’s lap. In some congregations the texting may have been done more overtly outside in the synagogue lobby or perhaps outside the synagogue building. The younger generation is much more cavalier about using cellphones in the service on one of the holiest days on the Jewish calendar.

But as NY Times Miami bureau chief Lizette Alvarez wrote in a recent article (For Young Jews, a Service Says, ‘Please, Do Text’), in some congregations texting was a rabbinically sanctioned activity on Rosh Hashanah. Some rabbis, as Alvarez reports, integrated texting into the service. In many congregations this new form of interaction during services was a first.

Alvarez explains that in a Miami Beach Reform congregation, congregants looked up at a big white screen and read the directions: “Pray. Write. Text.” For 90 minutes the participants in the pews used their texting thumbs to send out regrets, goals, musings and blissful thoughts for the rest of the congregation to see.

The rabbi, Amy Morrison, encouraged her parishioners rather than scolding them for texting. She said, “Take those phones out” and asked them what they needed to let go of to be “fully present?”

“For young Jews in America, we are a demographic different from our parents and our grandparents,” said Rabbi Jessica Zimmerman, the director of congregational engagement for Synagogue 3000, an organization that seeks to re-energize synagogue life and re-engage young professionals. “We’re more educated, we move many more times and live further away from our family of origin, and we are single much longer, for years after college, which was never the case before.”

Rabbi Morrison explained the idea to encourage texting during the High Holy Day services at her shul: “For my generation, the generation that the service is for, prayer is not something you can find in your own life until someone helps you wrestle with it… So, I recommended texting.”

The young rabbi grew up in a Conservative synagogue, where the rabbi would have scoffed at the notion of a texting during Rosh Hashanah service. “Services there aren’t as thought-provoking or honest or sharing, which is what I liked here,” she explained about the synagogue of her childhood.

While progressive congregations like Morrison’s will continue to experiment with pushing the envelope and using new technology like texting and tweeting during the services, many other congregation will continue to lean toward formal decorum arguing that sending text messages on one’s phone for the congregation to see detracts from the respect the synagogue, Torah and services demand.

One congregant at Morrison’s Reform temple enjoyed the texting aspect of the services. She recalled, “I paid attention the whole time; that’s a problem with me, tuning it out.”

We shall see if the communal texting culture catches on in more synagogues or if rabbis will continue to ask congregants to remember to turn off their cellphones. As text messaging becomes even more popular and and a reflexive act for the younger generation, it is possible that a texting congregation during High Holy Day services will become less of an oddity.

Tech savvy or tacky? Which will win out?

Cross-posted to the Jewish Techs blog at The Jewish Week.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Technology vs. Shabbat: Can We Accommodate Our Electronics Dependency On the Day of Rest?

E-books became the dominant format for adult fiction in 2011 surpassing hardcover books and paperbacks according to the BookStats annual survey. We are increasingly choosing to read our novels, magazine, newspapers and even children’s books on e-readers and tablets. But is it permissible to do this on the one day of the week that Judaism commands us to unplug?

Rabbi Daniel Nevins, a Conservative rabbi who is the dean of the rabbinical school at the Jewish Theological Seminary in New York and the former rabbi of Adat Shalom Synagogue in Farmington Hills, recently published a *teshuva (religious response) regarding the use of electrical and electronic devices on the Shabbat.

In the teshuva, which was passed overwhelmingly by the Committee on Jewish Law and Standards (CJLS), Nevins ultimately ruled that while the operation of electrical circuits is not inherently forbidden according to the laws of Shabbat, the use of electricity to power an appliance which performs melacha (the category of forbidden activity on Shabbat) with the same mechanism and intent as the original manual labor is forbidden in the Torah. Nevins answered some questions about his research and how he arrived at his legal decision:


What made you decide to take up this issue now?

I’ve been thinking about electricity and Shabbat for decades actually; since I really began observing Shabbat. I started researching the halachic [Jewish legal] issues involved and I found that there may have been a consensus in the Orthodox world that no electricity was allowed and yet there was no sense about why. It was worth clarifying what the considerations were. In recent years, I’ve come to feel that technology has become integrated in a rapidly accelerating fashion in our personal lives and the lack of clarity about the halachic issues were creating a bit of chaos in people’s understanding of what the laws of Shabbat have to say about electronics, and moreover, what the culture of Shabbat should be.

How do the issues of electronics use on Shabbat affect you personally?

I’m a parent of three teenagers and creating policies for our family that protect the special atmosphere of Shabbat so that we’d have one day to look at each other in the eyes and not constantly be looking down at glowing screens. That was part of the motivation, which I think is shared by many families that are trying to preserve some element of intentional family time which is not distracted by all the other devices that constantly call our thoughts away.

When you started writing this teshuva, which electronic devices did you have in mind?

Certainly computers and cell phones were significant; those are probably the most important ones I was thinking about. The iPad wasn’t out yet. I did begin thinking about the Amazon Kindle fairly early in the process, but I had not yet focused on one specific brand. I tried to focus less on the brand names than on the technology.

What was your intended outcome in writing this? Were you trying to make Shabbat easier for people?

I will say that I’m not looking for stringencies in life. But I do look for integrities and interpretations of practice. So, if my study had led me to the conclusion that there is no issue with use of an e-reader, then I would have been comfortable coming to that conclusion. But, as I say in the paper, I was actually in a way almost looking for such a thing because I’m concerned that, increasingly, digital media may be the only way to access written content. As I said in a CJLS meeting, reading is a significant part of the culture of Shabbat, so if we got to the point where the only way to read new content was by some sort of electronic or digital medium then we would really lose something with Shabbat. So I’m concerned about that and I described these issues a few years ago in an article in The Atlantic titled “People of the E-book.”

So, what happens in the future if the only way to read a book really is electronically?

If the only way to read a book on Shabbat is on the Kindle, then I would say we need to come up with ways for the Kindle to be operated without downloading new content or creating permanent records. If there’s a will there’s a way technologically, not just halachically.

Where there’s a halachic will there’s a halachic way?

I’m not so comfortable with that statement. Where there’s a halachic will, then there’s also a halachic way. If you’re committed to the integrity of religious practice then at some point the answer’s going to be “no.”

Would your teshuva be categorized as meta-halachic since you’re not halachically opposed to electricity on Shabbat? You’re prescribing a break from the workweek, so how is this teshuva different from the various ‘un-plugged’ campaigns and Sabbath Manifesto?

Well, I’ve spent dozens of pages working on halachic sources and making conclusions for halachic reasons. Meta-halacha implies there’s something outside of the halacha; an external body, but that’s the opposite of my belief.

Describe the difference between an electric sink or automatic door and using an Amazon Kindle or an iPad on Shabbat.

Electronic devices are embedded everywhere, making it almost impossible to avoid electronic interaction. That’s the core of my paper. The difference that I see between those two is that motion detectors that open doors and turn off taps and lights do not leave any permanent record. I understand melacha to be about transforming material. A Kindle, which downloads information from the Internet and also tracks usage so that it knows where a reader is and where they left off, seems to be to be more akin to writing and therefore involves a transformation of material of reality. For that reason, I think use of a Kindle and other electronics as being prohibited under the category of kotev, of writing.

Radio, television, and computers have been around for a while. Why now, with the proliferation of Smartphones, tablets, and e-readers are you bringing this up?

Well, already 60 years ago Rabbi Arthur Neulander began talking about the use of electronics and I quote him in the paper and basically agree with him. He discussed TV and radio, not computers at that time in the 1950s. I basically think that turning on a television and turning on a radio do not involve writing and therefore are not prohibited as forms of melacha. However, I question whether they are appropriate to the atmosphere of Shabbat, which we call sh’vut, in terms of resting. Computers I believe do involve downloading content, even without the user being aware of it. Every time you browse to a new web page you’re downloading information, you’re sending cookies, and you’re doing all sorts of processes which you’re not thinking about. Part of Shabbat is getting people to think more about the impact of their behavior. On Shabbat, as I say in the paper, we try to emphasize personal interaction. Our digital technology isolates us from the people around us. And therefore it defeats part of the purpose of Shabbat.

What about some exceptions to the rule?

Let’s say someone is disabled and the only way of reading is through a Kindle that enlarges type, then you might say that their human dignity would supersede the general level to use electronics.

Any thoughts on what’s become known as the “Half-Shabbos” in the Orthodox community, when observant teenagers will text their friends on Shabbat, but otherwise observe the laws?

I address this in the footnotes. The “Half-Shabbos” phenomenon is testimony to the great allure of digital media, but I feel that this makes us realize that it’s distracting. And I would say to teens, davka [precisely] don’t text on Shabbat. Talk to people. Make eye contact.


What about for Jews who are living in isolation who are lonely on Shabbat?

Okay, you’re in Alaska, you’re on an army base, and you’re the only Jew on the base… I can understand the desire to interact with others. But still, texting involves writing so therefore I think it’s forbidden.

What about competing values? For example, a Jewish person in an area with no community wants to watch a live stream of Shabbat services or wants to study Torah with a friend on Skype during Shabbat afternoon.

I also talk about these issues in the paper. Certainly the motivation to participate in a community is very strong, and should be respected. If there’s a way to participate without violating the prohibition on writing, then I would be sympathetic to it. But, it’s a bit of a slippery slope. Once you’re using your computer and using your TV, then you might use it for other things as well.

Aren’t these gadgets just a way of life and Jewish law has to adapt?

Yes, that’s true, but we need vacations from routines now and then and Shabbat is about challenging us to change our routine one day a week and experience life a bit differently.

How does one define “Shomer Shabbat” [Sabbath observant] today?

A person trying to be “Shomer Shabbat” is committed to differentiating Shabbat from the workweek by abstaining from certain activities and engaging in other activities that are specific to Shabbat. As I say in the paper, we desist from melacha and some other activities which detract from the tranquility of the day. We engage in activities like eating, sleeping, praying and studying. That makes the day sort of an image of an ideal world; the experience of an ideal world.

Jewish law evolves and the halachic system progresses, so doesn’t this teshuva keep the system from adapting to technological innovation?

I think it’s the opposite. I think it engages with the reality of digital culture – its attraction, its usefulness, and its negative consequences. This paper tries to take the feel of Shabbat and apply it to the digital age that we’re living in. For good and for bad.

How will you help young people access your teshuva and apply your prescriptions to their technology-dominated lives?

I’m working on a curriculum for Ramah camps, Schechter day schools and USY [Conservative movement’s youth agency]. You don’t do something like this without the intention of teaching it to people who aren’t going to read a 60-page paper.

Finally, would it be ironic if someone read your teshuva on their iPad on Shabbat afternoon?

Yes (laughs). I’ve told people not to read my paper on the Kindle because that would be ironic. I don’t believe that we’ve come to the final chapter in this. In the paper I explained that as technology continues to evolve, we’ll gain new insights. It may be that in the future there may be a way to use e-readers on Shabbat without violating the concerns I raise in this paper, and I would like that.

*The complete teshuva can be accessed at http://jewi.sh/nevins

Originally published in the Detroit Jewish News and cross-posted to the Jewish Techs blog at The Jewish Week.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Ultra-Orthodox Correct About Internet Dangers

When I first heard that a rally was planned for Haredi (ultra-Orthodox) Jews to protest the Internet, I didn’t think it would attract much attention. After all, the Internet has long been under attack in Haredi communities and their rabbinic leaders have forbidden it in the past.

The event on May 20 at Citi Field in New York (home of the Mets) drew a massive audience of more than 40,000 men, with an overflow crowd tuning in to a live video feed at the neighboring Arthur Ashe tennis stadium. Women were not allowed entry to the event, but many viewed it, ironically enough, on the Internet through a live stream broadcast.

The speeches, mostly made in Yiddish with English subtitles on the stadium’s large video screen, condemned the Internet and warned that its impure content poses a serious threat to the Haredi lifestyle and the modesty that the Torah demands.

The day after the rally I was contacted by Ben Sales, a reporter for JTA. He wanted my opinion of the event and a quote about how I understand the role of the Internet in Jewish life. My sense is that he presumed I would criticize the rally’s organizing group for not realizing the gift of the Internet or how it has improved our lives.

Rather than disapproving of the rally or criticizing the speakers for a shortsighted understanding of technology, I explained that these Haredi leaders are correct. And they are. The Internet most certainly jeopardizes their way of life. The Internet will cause Haredi Jews to sin and will tear away at the fabric of their modest lives.

The way the Haredi communities have maintained such strict adherence to their understanding of religious life is by erecting borders to protect themselves from outside influences. Within a controlled, ghettoized environment self-control is not required as much as it is in a free and open society. The Internet virtually removes the ghetto walls and nullifies the borders of the Haredi neighborhoods void. Thus, the perils of the Internet are real to this community.

Many assume that when Haredi leaders speak of the threat of the Internet to their adherents they are referring to pornographic content. I don’t believe this is the case. The Haredi community is well versed on the availability of content filters that will sift out such immodest material. In fact, most of the speakers at the rally forbid their followers from browsing the Web without a filter for inappropriate sites.

Filters take care of removing indecent photos of a sexual nature and images of immodestly dressed women. What an Internet filter will not remove for the Haredi Web surfers however is other material their leaders consider to be explicit. Content that challenges their core beliefs and structured way of life are of most concern to the rally’s organizers. If Haredi Jews cannot exert the self-control needed to avoid content of an immodest nature, they can rely on the filters. However, they will still be subjected to “intellectual porn” – the thoughts and opinions of Jewish scholars that will challenge their thinking.

Scantily clad women can be seen by Haredi Jewish men on their way to Queens when they look at billboards on the side of the highway or magazine covers on sidewalk newsstands. However, Torah commentary written by modern Orthodox, Conservative and Reform rabbis is only accessible to them through an unfiltered and unmonitored Internet. Blog posts, op-eds and doctoral theses are the pernicious enemies that scare Haredi leaders most about the Internet. Viewing pornographic imagery may lead Haredi disciples to sin, but unfiltered use of the Internet leads them to virtually leave their isolated community and could cause them to go off the path, venturing outside of their real life community as well.

Most of the Haredi critics of the Internet recognize that the Internet is necessary in today’s world and cannot be banned entirely. The speakers at the Citi Field rally readily admitted that both men and women in their communities rely on the Internet and other forms of modern technology for business as well as for personal use (banking, shopping and as a medical resource).

The real threat of the Internet to the insular Haredi communities is that the Internet quashes the walls to the outside world that they have so steadfastly erected over the generations. The free flow of information that could undermine the Haredi way of life is the real concern. In that sense, the Internet certainly poses an ever present danger. It will be interesting to see the effects of the Internet on this community in the coming years.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Counting the Omer in the Digital Age

Today is the 13th day of the Omer, the period of forty-nine days between the Jewish holidays of Passover and Shavuot.

The Jewish people are commanded to count these forty-nine days which commemorate the day on which an omer (unit of measurement) of barley was offered in the Temple until the day before an offering of wheat was brought to the Temple on the festival Shavuot. We begin this counting on the second day of Passover and each night announce what day of the Omer it is.

Omer counting devices and special Omer calendars have long been relied upon to help individuals remember the correct count, but in the Digital Age there are websites and apps and text message reminders to help keep the counting correct.

There are also some fun tools to help us count the Omer. For the past 13 years the Homer Calendar has been a fun destination on the Web for Jewish Omer counters who are also fans of The Simpsons. The website, which has had about 225,000 visits, cites Howard Cooper with the idea of an Omer calendar that pays homage to The Simpsons and Homer Simpson, the patriarchal head of the cartoon family. In addition to providing an easy-to-use omer calendar, the site is also a resource for Simpsons fans who want to learn more about the many Jewish references on the show. Brian Rosman, the Homer Calendar’s administrator, also tweets the daily Omer count @CountTheHomer on Twitter.

An introduction to the website explains that it is now in its 13th year, which it calls its “Bart Mitzvah”. The site also mentions that, “When we started, we got a ‘cease and desist’ order from Fox, claiming a copyright violation. Interestingly, the letter was dated on Shavuot. We wrote back, claiming a ‘fair use,’ and haven’t heard anything since.”

Seth and Isaac Galena over at Bangitout.com have come up with two fun ways to count the Omer. With a nod to pop culture, the brothers have created the Movie Lover’s Omer Counter and the Sports Lover’s Omer Counter. The movie counter uses movies with numbers in their titles to remind users which day of the count it is, while the sports counter relies on athlete’s uniform numbers. Perhaps next year they’ll create an omer counter for NASCAR fans with car digits.

There are several mobile apps that help remind users to count the Omer and provide the correct day of the counting. Rusty Brick first released its Counting the Omer app (Free) back in 2009 and it is still an industry leader. The app provides an Omer calendar and includes the blessings and spiritual information pertaining to each day of the period. The free version of the app does not provide a daily reminder to count, but the 99-cent version does. Moshe Berman’s Ultimate Omer 2 ($2.99) not only reminds you to count the Omer, but it also lets you keep track of the days you remembered to count. The app also plays the phone’s default alarm sound to remind you to count.

Mosaica Press released a new app ($4.99) that is based on Rabbi Yaakov Haber’s Spiritual Grow book. The app, which is available in iPhone and iPad formats, helps count the Omer and also provides daily insights with a Kabbalistic flavor. An example of the Jewish spiritual wisdom the app provides is: “Day 10: Make sure that today you not only give people the benefit of the doubt, but even when it seems that they are definitely in the wrong, try to find some way of justifying their actions. Try to see their point of view…Find two things in your life that conflict and make them harmonize.” Some of the app’s features include the proper blessing to recite before counting each night, automatic adjustment for time zone and location, and social network integration to share on Facebook and Twitter.

In addition to the mobile apps, there are other ways that technology is playing a part in the Counting of the Omer. Josh Fleet, one of the editors of the Huffington Post’s religion vertical, came up with the idea of offering a liveblog on the HuffPost Religion site during the Omer period this year. The Omer Liveblog features blogs, prayers, art and reflections for all 49 days of spiritual reflection during the Omer.

Rabbi Heather Altman turned to Google Docs to help assemble other rabbis who would contribute their wisdom to a Counting the Omer project she conceived of to raise money for the Global Seva Challenge. Rabbi Altman launched the seven week email subscription series called Countdown to Freedom which offers a different spiritual insight each day via a subscription-based Constant Contact newsletter. Subscription costs of the daily Omer reflection newsletter raises funds in the fight against human trafficking. Her 49-day project also raises awareness of the global problem of human trafficking, which is now a $32 billion business.

A generation ago, Jewish people simply counted up the days of the Omer until Shavuot arrived. The more spiritually inclined might have delved into the mystical traditions of the counting period. However, no one could have imagined that technology would create so many new aspects to this seven week observance. New technology has certainly opened the door to new ritual.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Selling Chametz Online

When I posted a link to my recent NY Jewish Week blog post on Twitter with the question “Can One Sell Chametz Online” I received a response from Rabbi Elli Fischer (@adderabbi) which stated, “Obviously, one CAN sell chametz online” with a link to CookiesDirect.net. Okay, he’s got a point there!

Jokes aside, the selling of chametz has been one of the more prevalent ways the Jewish community has used modern technology to perform Jewish ritual (I don’t recommend selling your chametz on eBay). Here’s my blog post:

Can One Sell Chametz Online
Originally Posted on the Jewish Techs blog (The Jewish Week)

On the Jewish Techs blog we have looked at the way several Jewish rituals are now performed using the Internet. Not every Jewish ritual can be transferred to the medium of the Internet, but even the question raises some interesting points for discussion. With the latest Web technology, we have seen how Jewish life-cycle events can be more inclusive and we have also looked into the legality of convening a minyan (prayer quorum) over the Internet.

With Passover beginning at the end of this week, let us take a look at the question of mechirat chametz (the sale of leavened products) using the Internet. Since the popularity of email messaging began in earnest about twenty years ago, there have been those who have used email to sell their chametz – a legal fiction by which any leavened products that could not be eaten, donated or thrown away are sold by a Jew to a non-Jew (usually through the agency of a rabbi) for the duration of the Passover holiday and then bought back at the holiday’s conclusion.

Like many Jewish rituals, the sale of chametz requires legal documentation to ensure that the transaction is according to Jewish law and custom. In a community without a rabbi or individuals who are knowledgeable about Jewish law, it is difficult to perform such rituals. The advent of the Internet has rendered the physical distance between Jewish communities nonexistent and allowed Jewish people in remote areas to perform Jewish rituals they were once unable to perform. So let us look at the feasibility of using the Internet to sell one’s chametz.

There are several ways to transact the sale of chametz using the Internet. Some may send a signed form attached to an email to an agent (a rabbi or other figure) and others will simply send text in an email message giving permission for the agent to perform the sale. Websites now exist that allow individuals to sell their chametz through an agent without ever seeing or speaking to the agent performing the sale making the seller further removed from the transaction. Does this satisfy the Jewish legal requirements of a valid chametz transaction?

Rabbi Gil Student takes up the question on his Hirhurim Torah Musings blog. He writes:

Technically, one may appoint an agent merely by stating that you are appointing him (Shulchan Arukh, Choshen Mishpat 182:1). However, the Rambam (Mishneh Torah, Hilkhos Mekhirah 5:12-13) records a custom to solidify an appointment of an agent by making a kinyan sudar, performing a symbolic act of acquisition which demonstrates the transfer of authority. In this way, the Rambam says, you make clear that you truly want to appoint this agent to act on your behalf.

The custom in most places is to make a kinyan from some of these things or the similar and we say he made a kinyan from this person and appointed him an agent… This kinyan that is the custom does not affect anything except making known that he is not saying it as a joke but made a firm decision and afterward said [that he appoints someone as an agent]. Therefore, if he says “I wholeheartedly said and decided this” he does not need anything else.

We normally follow this custom only when appointing a rabbi as an agent to sell chametz, not when otherwise appointing an agent. When the seller signs a document appointing an agent, some consider this kinyan unnecessary (She’arim Metzuyanim Ba-Halakhah 114:8 kuntres acharon), others a stringency (She’eilas Shlomo 4:111), but others — most notably R. Soloveitchik — consider it an established custom (Nefesh Ha-Rav p. 179; see Nitei Gavriel, Hilkhos Pesach, vol. 1 38:1). Presumably, this custom arose because of the danger inherent in the distance of the seller from the actual sale. When it comes to chametz, even if only rabbinically forbidden, we try to strengthen the agency and minimize the risk of the sale becoming a mere ritual.

Since there is no absolute requirement that the appointing of an agent be done through a physical act of kinyan or in the presence of witnesses (private verbal instruction suffices in this case), it is acceptable to perform the sale of chametz through the medium of the Internet. Even a website in which the seller appoints an agent without his knowledge is sufficient. So signing an agreement via the Internet, which is becoming standard practice in many Jewish communities around the world is considered equal to a traditional contract with a signature and is sufficient in the sale of chametz for Passover.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Children and Technology: The Good, the Bad and the Dangerous

Versions of this appeared in the Detroit Jewish News and on the Savvy Auntie website

As our society becomes even more dependent on technology, we will have to continue adapting to the technology innovations that continue to amaze us. The constant advances in everything from mobile gadgets to our household appliances will force us to change the way we currently do everyday tasks. If you need help figuring out how to use any of the new technology, just ask your kids.

Joking aside, children adapt quickest to new technology because they don’t really have to adapt much. Swiping on an iPad screen, controlling the Xbox 360 Kinect videogame console through virtual reality, or starting the family’s washing machine from a mobile app seem to come naturally for children. In the same way that parents joked in the 1980s that they needed their children to program the VCR, today’s parents marvel at how comfortable their children are with new technology.

Children as young as four years old are using the Internet, mobile devices, and gaming consoles. In some cases this is a good thing, but there are certain risk factors that parents should be aware of. While technology can be used for positive educational purposes, there are also serious physical and psychological concerns.

A recent Nielson study finds that in households owning a tablet computer and with children under 12, 70% of children use the tablet. 77% of these children are playing games, while 57% use the tablet for educational purposes. The rest of the most common responses include 55% of these children using the tablet for entertainment purposes; 43% to watch television and/or movies; and 41% to keep the child occupied while at a restaurant or event.

Many parents report that letting their children use tablet computers like the iPad can be very helpful when waiting at the doctor’s office, on long car rides, and before the meal arrives at restaurants. There are also advantages to having children do their homework on the iPad. Julie Feldman of Farmington Hills, Michigan explains that her daughter Emily (a 4th grader at Hillel Day School of Metropolitan Detroit) is excited to come home and finish her advanced math homework on the iPad using the application Wowzers. Feldman, a registered dietician, also sees advantages in technology for children concerned about their nutrition. “My young clients are able to track their daily food intake with an app making it much easier to monitor what they eat.”

There are, however, concerns that some children are spending too much time in front of a digital screen. When children spend too many hours watching television, playing video games, surfing the Web, and using a tablet, they are likely not getting enough exercise or face-to-face social interaction. Dr. Daniel Klein, a children’s psychologist in Metro Detroit, says he sees many young patients who are spending too much time using technology by themselves and not enough time playing outside and interacting with their peers. He works with parents and provides guidance to help monitor their children’s computer and gaming activities. There are also fears that children will see things in video games or online that will have negative effects on their behavior and can lead to anxiety disorders, violent behavior, or hyperactivity.

Feldman believes that parents should determine what technology they allow their children to use based on the child’s maturity level. She gave her daughter a cell phone when she was 8-years-old, but understands that this might be too young for other children. “It’s very dependent on the child,” she says. “My daughter spends many hours at dance classes and needs to be able to communicate with us. Having a cell phone and being able to text us is anxiety reducing for her.” She also has become more cautious about her 3 ½-year-old son’s video gaming activity as she has noticed that he is acting out violent scenes and shooting with pretend guns after playing some realistic video games.

All parents should be aware of their children’s activity online and put monitoring software in place to ensure safe experiences. If a child is using a computer, parents should ensure that adult content does not come up in search results. Google and other popular search engines on the Web have SafeSearch features to filter adult content from search results. Violent scenes can also be avoided with such applications as NetNanny, which provides Internet controls.

In addition to psychological and emotional concerns, there are also physical dangers when children use technology. Dr. Daniel Rontal, an ENT at the Rontal-Akervall Clinic, notes that with the increased popularity of portable music devices among children comes an increased health risk to children’s ears. “Some children don’t realize that something is broken on their ear buds and they scratch their inner ears,” he cautions. “There is also the danger of noise induced hearing loss and that is something that isn’t even realized until years later. It won’t show up for 15-20 years, but we’re seeing more people with early hearing loss in their mid 30’s because of listening to music which is generally being played louder than it was in the 80s and 90s.”

“Kids in general feel that they’re bullet proof,” Rontal adds. “The white iPod ear buds just sit in the ear and those are okay, but the ones that go into the ear canal, called sound isolating headphones, can definitely cause infection and scratch the ear.”

Kidz Gear offers wired headphones for children designed specifically for the Apple iPod, iPhone and iPad. The Kidz Gear headphones feature unique KidzControl Volume Limiting Technology that provides a safe listening experience while helping to protect children’s hearing. This technology delivers a safe volume limited listening experience for children that is always on and limits the volume levels to 80dB and 90dB.

New technology helps us be more productive and improves our lives, but we have to learn to use it safely and in healthy ways. So too, as adults, we must be responsible and monitor the way our children utilize technology. In some cases, technology seems to be make things worse. For example, overuse of computers and mobile devices can curtail important interpersonal communication and can hinder children from developing the skills necessary to deal with others in real life.

There are real benefits to children using technology as well. Reports abound that demonstrate how technology is bolstering children’s learning experiences and complementing the education they receive in school. Some technology is even making it easier for children with developmental disabilities. The bottom line is that, like anything, there are positive and negative implications to the latest, greatest technology innovations. There are risks to children using technology without the proper supervision and moderation. The best thing that parents can do is become well trained in the technology their children are using so that they can monitor it best. That will ensure a positive, safe, and healthy technology experience for children.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Schottenstein Talmud Goes Digital and Mobile

I had to laugh today as I was reading Deborah Feldman’s new book Unorthodox on an airplane. The author was reflecting on the forbidden books she bought as a young Satmar girl (she has since left that community). The ultra-Orthodox world of Deborah Feldman’s youth banned secular books, including any book with English, from all members of the sect. The 13-year-old Feldman, however, was able to sneak into a Judaica bookstore and with sixty single dollar bills earned babysitting she purchased one of the most sacrilegious books of all… A volume of the Schottenstein Talmud.

While the Schottenstein edition of the Talmud is considered a revolutionary contribution to the world of Talmud study for Modern Orthodox, Conservative and Reform Jews, it is looked down upon in the Haredi community because of its English translation of the traditional Aramaic text. The Schottenstein family of Columbus, Ohio led by family patriarch Jerome Schottenstein made this English translation and commentary edition of the Talmud a reality. The entire project was completed in 2004 and it has just been announced that it will be made available in a digital format, as well as a mobile version will be available this summer just in time for July’s Siyyum HaShas, when tens of thousands of Talmud students will gather in MetLife Stadium in East Rutherford, NJ to celebrate the conclusion of the seven year cycle of Talmud learning.

With Jay Schottenstein in the Judaica museum at his home in 2006.

At Jay Schottenstein’s home in 2006, he told me the story of how his family became so heavily involved in the project of creating a complete English translation and commentary of the entire Shas (set of Talmud). Jay’s father, the late Jerome Schottenstein, was introduced to the ArtScroll publication committee after the first volume of the project, Tractate Makkos, was published in 1990. Jerome Schottenstein started donating funds for the project in memory of his parents Ephraim and Anna Schottenstein a volume at a time. It was only later that he decided to fund the entire project which cost a total of $40 million. Following Jerome’s death in 1992, Jay and his mother Geraldine rededicated the Talmud project to Jerome’s memory while still honoring the memory of Jerome’s parents.

This past Monday evening, Artscroll announced the launch of the “ArtScroll Digital Library” (see the video below). In addition to the entire library becoming available digitally, the mobile app company RustyBrick will design and develop the application software for mobile devices including the Apple iPad & iPhone. The first app that Rusty Brick will launch will of course be the ArtScroll Schottenstein Talmud. According to a press release sent to me by Barry Schwartz of RustyBrick, “The ArtScroll Schottenstein Talmud will revolutionize how the Jewish world learns and studies the Talmud. By combining Artscroll’s mastery of design, layout and content with our technical prowess, this application will change the world of Jewish study forever.”

The Schottenstein Talmud mobile app will offer the following features: Page Syncing, Place Tracking, Extra Hand, Page Fusion, Hybrid Page, Floating Translation, Quick Scroll, Integrated Notes, Page Mapping Color Coding, and much more. Neither Artscroll nor RustyBrick has announced the price of the app. The first release of the app will be limited to Apple devices including the iPhone and iPad. Later versions will be Android compatible.

Just as Deborah Feldman had to sneak her copy of one of the volumes of the Schottenstein ArtScroll Talmud into her Satmar family’s home several years ago, I’m sure there will be other renegade young people today in the ultra-Orthodox community trying desperately to get their hands on the mobile version.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller

Best Jewish Apps of 2011

Originally published in The Jewish Week

As I walked around the recent International Consumer Electronics Show in Las Vegas, one thing was impossible to miss. Mobile applications are being integrated everywhere and into everything. Smartphones are no longer the only devices on which users are downloading their favorite apps.

2010 saw a proliferation of iPhones and Android phones on the market, and with that came a sharp rise in the number of mobile apps being downloaded. In 2011, we realized that we needed those apps on our tablets, computers and televisions. And 2012 will be the year we download apps to our automobiles as well.

One of the coolest new devices I learned about at the 2012 CES was Pioneer’s AppRadio 2. With its Advanced App Mode, Pioneer is able to bring AppRadio functionality to its line of auto navigation and DVD receivers. Its new AppRadio 2 supports Android devices as well as iPhones and iPads. Imagine having a seven-inch glass touch screen on your dashboard with the same multi-touch functionality of a tablet. This means we’ll soon be using our favorite mobile apps in the car (with caution, of course) to locate the closest restaurant, see the Yelp reviews, and then tweet an invitation to a few friends to meet for lunch.

Apps will also play a prominent role in the soon-to-be-released Windows 8 operating system. As more consumers add Smart TVs to their living rooms and home theaters, the number of mobile app downloads will continue to surge. For those who think the only place people are downloading apps is from Apple’s App Store, don’t fool yourself. Yes, there are now half a million apps in the Apple App Store, but Android is moving quickly to capture half of the worldwide smartphone market in 2012. The iPhone 4S, which began shipping last year, is a big hit, but Android’s new Ice Cream Sandwich is sure to excite as well.

More smartphones, tablets and smart TVs mean more Jewish- themed apps being created and available for download. Plus, one of the nice aspects of mobile apps is that they can be improved by the developer and updated instantly by the consumer. That means that some of the best Jewish apps from 2010 might be on the 2011 list as well, but be certain that there were noticeable upgrades.
This year’s lineup of the best Jewish apps includes (in no particular order) utilities, educational resources, games and novelties. Many apps designed specifically for either Apple or Android devices can, in fact, be downloaded on both.

This is far from an exhaustive list as there are hundreds of other Jewish apps available. Check out www.jewishiphonecommunity.org for a comprehensive listing of Jewish apps as they are released.

I-TORAH WITH ENGLISH FOR IPHONE & IPAD (CROWDED ROAD) – $16.99
This is a complete English translation of the Torah with options for full page or interlinear mode. Includes audio lecture for every portion, with both chapter mode and parsha mode. Users can jump to the weekly parsha with a single click. It is integrated with Torah commentaries from Rashi and Ramban (Nahmanides) and has a full keyword search.

TANACH BIBLE – HEBREW/ENGLISH BIBLE (DAVKA CORP.) – $2.99
It is the ideal study tool for the Hebrew and English Bible on your iPhone, iPod Touch, and iPad. Tanach Bible’s new version features crisp Hebrew text with precise placement of Hebrew vowels and cantillation marks, and verse-by-verse synchronization between Hebrew, English, and Rashi’s commentary.

SIDDUR/LUACH (RUSTY BRICK) – $9.99
Take your weekday siddur with you with this feature-packed Jewish prayer book. You’ll get every version of the Jewish prayer book and real time Zmanim will give you the prayer times for each day based on your location determined with the iPhone’s GPS. A Minyanim database will help you find the nearest prayer service. Also available for iPad.

I-NACH FOR IPAD (MAPLEWOODS ASSOCIATES LTD) – $9.99
iNach is the only iPad app focused on the Nevi’im (Prophets) & Ketuvim (Writings) of the Tanach. Featuring English translation & search, classic Jewish medieval commentaries and a user-interface designed exclusively for the iPad.

I-TORAH BLESSINGS (BEHRMAN HOUSE) – $1.99
This app will help you prepare for the next time you’re called to the Torah. Learn or practice the blessings before and after the Torah reading. Touch-n-Read technology lets you hear each word individually as you read along, and the auto-record feature lets you listen to yourself practice. Also includes the Shehecheyanu and parent blessings for a child, plus video demonstrations of putting on a tallit, and participating in the aliyah process.

JEWISH JOURNAL (TRIBE MEDIA CORP) – FREE
Jewish Journal is the first complete Jewish news app for the iPad.
TIKUN KORIM (RUSTY BRICK) – $19.99
Now you can practice for your bar mitzvah with an iPhone & iPad app that helps you learn to read your bar mitzvah parsha. The app is an interactive Tikun Korim. The Tikun works on both the iPhone and iPad and has many features to aid in learning your reading.

POCKET ISIDDUR (GP IMP) – FREE
This free iPod and iPhone version of the prayer book comes with every version imaginable, from Sephardic to Ashkenazic. The new version has adjustable font size. iPad version also available.

SHABBOS ALARM CLOCK (RUSTY BRICK) – $.99
Displays current time on screen. Set up to three alarms, which automatically shut off after a specified duration (10-50 seconds). Chose genuine alarm clock sound or vibrate. No snooze button function interferes with Shabbat rules.

ALEF BET FOR KIDS (RUSTY BRICK) – $4.99
The Alef Bet App works on the iPhone, iPod Touch and iPad devices and provides a fun, interactive learning experience for children. It helps them learn the Alef Bet through pictures, sound, animation, and interactivity. Each letter of the Alef Bet is accompanied by its Hebrew and English pronunciations, and by a picture of a word associated with it.

RAMBAM’S MISHNEH TORAH (JOSHUA MEIER) – $7.99
This app includes the entire Mishneh Torah including Maimonides’s introduction and his list of Mitzvot (commandments). The app includes the ability to search the entire Mishneh Torah. You can also bookmark different laws. Supports email sharing.

I-PHONE TALMUD DIRECTORY (TES) – $14.99
The complete Talmud dictionary from Marcus Jastrow with over 120,000 entries and bi-directional Hebrew-English and Aramaic-English references.

EICHAH/LAMENTATIONS (HEBREW IN HAND) – $.99
Fully-pointed Hebrew with English translation. Eichah (Lamentations) cries out through time, engulfing the reader in the loss of a city and her people. This ancient poem transcends history, connecting the human tragedy with a call to remember, and to renew faith.

HEBREW EMAIL (RUSTY BRICK) – FREE
Now you can type emails in Hebrew. This application will enable you to type both subject line and email body in Hebrew. It will then send the data directly into the iPhone’s mail application, for you to send to your contacts.

HEBREW BIBLE FOR ANDROID (IVRI) – FREE
Hebrew Bible application. Read/Search the whole Bible on the go.

HEBREW IN A MONTH FOR ANDROID (LEARN LIKE KIDS) – FREE
How to learn to understand the world — a question that has an answer! How can children learn a foreign language within half a year? And why does a regular person spend years of difficult studies on the same task? It’s all because of a certain skill that children aren’t aware of, and adults have forgotten.

TORAH FOR IPAD (RUSTY BRICK) – FREE
This Torah’s 248 columns (amudim) are magically stitched together on your iPad. The tools are provided to make finding the weekly Torah portion (Parsha), bookmarks (famous selections included) and a pointer (Yad). Dive into the ancient texts and experience it all on the Torah.

I-COMFORT (BEHRMAN HOUSE) – $1.99
This app teaches all the Jewish traditions, rituals, blessings, and prayers for the mourning process. iComfort can help you reach out with care and confidence to family or friends who have lost someone they love. If you have lost a loved one, iComfort can help you learn the Kaddish, and calculate the exact dates on which you should recite it.

I-PARASHAH (JACA SOFTWARE SOLUTIONS) – $4.99
This app gives you the weekly Torah portions in the palm of your hand. Search for any parsha by name or date with this app.

SHABBAT SHALOM FOR ANDROID (RUSTY BRICK) – FREE
The Shabbat application will allow you to quickly check the candle lighting times, Havdalah times and parsha for the week in any location in the world. This comes in handy when you quickly want to know when Shabbat is or if you want to know if it is too late to call your in-laws in Israel. Just flip through the different cities and countries, to see what the local time is and what time they start or finish Shabbat.

JEWISH ROCK RADIO (jacAPPS) – FREE
Jewish Rock Radio is the voice of Jewish youth featuring high-caliber, contemporary Jewish rock music with your favorite Jewish rock artists from the US, Israel, and beyond. JRR broadcasts fresh programming including interviews with Jewish youth from coast-to-coast sharing exciting ways they are engaging in Jewish life.

DAF YOMI+ (OKTM WEBSITES) – $4.99
Upgrade version of the free Daf Yomi with the option to choose Masechet (volume) and Daf (page).

ISRAEL365 (NOAH WEISZ) – FREE
This new app combines breathtaking photographs of Israel with inspiring Biblical passages describing the significance of the Holy Land. It features over 25 award-winning Israeli photographers and covers the width and breadth of the Promised Land.

JEW OR NOT JEW (JOHANN LEVY-J SOFT) – $1.99
While a similar version of this app was banned by Apple’s online App Store in France the developer clearly explains that this app is only intended for fun. This App puts together for you thousands of Jewish personalities and defines their Jewish background: Jewish mother, Jewish father or convert to Judaism.

YIDDISH DICTIONARY (DEEP POWDER SOLUTIONS) – $1.99
This application for the iPhone and iPod Touch is a dictionary-based application about Yiddish terms and words


*GAMES*

HEBREW TRIVIA (LUCIDEV) – FREE
Hebrew Trivia Game For Android Devices.

NOISEMAKE GRAGGER (BEHRMAN HOUSE) – FREE
This app is a virtual grogger on your iPhone. You can pick from different sounds or record your own and twirl your iPhone like a gragger to make noise. Remember to wait for Haman’s name.

THE BIBLE BOOCLIPS (CASTLE BUILDERS) – $2.99
Animated by The Kids Bible Company, the outstanding level of the animation of these videos appeals to children of all ages. This digital Bible book narrates unforgettable Biblical stories to children, using vivid animation, video clips and rich graphics from the Animated Kids Bible stories DVD series.

DREIDEL LABRYNTH (BEHRMAN HOUSE) – FREE
Navigate a ball through the labyrinth while collecting gelt and using the pinwheel to spin the dreidel. Collect and wager gelt as you compete. Earn an achievement for each board in the labyrinth. A different labyrinth appears for each letter on the dreidel.

I-HANUKKAH (BEHRMAN HOUSE) – FREE
Learn Chanukah blessings or refresh your memory with your own interactive Chaunkah. Touch-n-Read technology lets you read along and hear every word and sing along too. Record mode makes it easy to practice reading the Hebrew words and automatically saves your last recording.

(c) Rabbi Jason Miller | http://blog.rabbijason.com | Twitter: @RabbiJason | facebook.com/rabbijasonmiller