OFF THE SHELF
In Ann Diament Koffsky’s “What’s on the Shelf?” in the “Forty Years of Change” symposium (winter 2025), the writer mentions PJ Library and notes that it mails free Jewish children’s books (both Orthodox and non-Orthodox) to families.
The goal of distributing Jewish children’s books may be lofty; however, as a Jewish educator who has studied the effects of media on children, I feel compelled to raise a concern about the PJ Library program and whether its offerings should be brought into Jewish homes. This is particularly concerning for families with limited Jewish education.
PJ Library’s books do not always fit within my understanding of traditional Torah values. The organization may be well known in the Jewish community, but I personally question whether it should be part of an Orthodox Jewish home’s program of Jewish education. In fact, it is concerning that PJ Library is being promoted prominently on the packaging of a very well-respected kosher-for-Passover product (not an OU company).
The PJ Library website proudly shows that the library includes books “with LGBTQIA+ family representation,” such as The Purim Superhero (with two fathers) and Heather Has Two Mommies. I was told by a family friend, who had signed up for PJ Library, that they were sent a book about a child with two moms and felt a need to throw it out.
I first heard about PJ Library at a presentation it made to Jewish military chaplains. My first thought was “Who is screening and choosing the titles they send out?” I certainly was not willing to take the responsibility of promoting this program to families in my sphere of influence.
Perhaps someone in the Orthodox world would be able to take on such a library program with a commitment to Torah values.
Rabbi Mark S. Weiner, Ed.D.
Ramat Beit Shemesh, Israel
Editor’s Note: Readers should consult with their rabbi regarding whether PJ Library books are appropriate for their homes.
CELEBRATING AMERICA 250
Kudos to you for the “Celebrating 250 Years of America: The Orthodox Jewish Experience” series (summer 2026). The well-researched and well-crafted articles were filled with things I did not know before. From Nechama Carmel’s fascinating interview with Rabbi Yaakov Glasser to the terrific biographical articles, the summer issue was a joy to read. Special thanks to Dr. Jeanne Abrams, Rabbi Dr. Zev Eleff and Dr. Melissa Klapper who are blessed with a rare ability to make even turgid history so interesting.
Dr. David Luchins
Passaic, New Jersey
THE PILGRIMS’ PRAYER
I read with interest Rabbi Moshe Taub’s article, “The American Story in the Responsa: She’eilos from the New World” (summer 2026). Rabbi Taub claims that the Mayflower Pilgrims recited Psalm 107 upon their safe arrival in the New World and “prayed” from a passage in Henry Ainsworth’s Bible commentary that cited Rambam’s criteria for reciting Birkas Hagomel. “Bradford and his fellow passengers took the Jewish law seriously.”
However, there is no evidence that the Pilgrims recited Psalm 107 upon arrival, let alone Ainsworth’s gloss. Bradford’s own account of landfall, written at least a decade later, merely states that “they fell upon their knees and blessed the G-d of heaven.” The only other extant contemporary account simply notes, “It caused us to rejoice together, and praise G-d.” While Bradford cited Psalm 107 elsewhere, he did so in the context of imagining future generations quoting it in retrospect. Furthermore, while Bradford owned a copy of Ainsworth’s commentary, it is impossible to determine whether he had it on the Mayflower or acquired it later. Finally, the notion that the Pilgrims sought to emulate a Jewish prayer contradicts Puritan theology, which viewed Judaism as erroneous and despised extra-Biblical liturgies. (For more information on this subject, see my article, “The Myth of the Judaic Puritans,” Lehrhaus, November 26, 2024.)
Yisroel Benporat, Ph.D.
Riverdale, New York
LIVING WITH A DISABILITY
Rachelly Eisenberger’s review of Michal Horowitz’s book, Abled: A Torah View on Living with a Disability, (summer 2026) was outstanding. While I also read the book—by this master Torah teacher—the personal and communal imperatives the reviewer raises are compelling. The dignity and depth of a life thoughtfully lived with a disability challenges us to rethink what it means to live a rich and meaningful life and what our real limitations are.
Faigie Horowitz, MSM
Lawrence, New York
Thank you for publishing “Accessible to All” (summer 2026). As an autistic Jewish woman, I’m delighted to see more conversation and action around disability rights and accessibility in the Orthodox Jewish community. I especially appreciate the point Sharon Shapiro-Lacks makes in the article about how “chesed can be self-serving,” especially in the context of disability. Chesed is an extremely important Jewish value, but it is a big problem when disabled people are seen only as recipients of special help. Like everyone, disabled people sometimes need help, but we also need to be treated equitably and with dignity and to be involved in community leadership so we ensure that the Orthodox Jewish community’s buildings, programs and events are designed from the outset to be accessible. Chesed should not be paternalistic but rather integrated into a broader system of values that includes justice, respect, and the recognition that everyone is made in the image of G-d.
Eliana Sisman
Los Angeles, California
DIGNITY IN DEATH
I would like to commend Merri Ukraincik for her inspiring interview with Yael Davidowitz (“The Last Kindness,” summer 2026) and for highlighting the extraordinary work of Project Last Kindness in preventing Jewish cremation and restoring dignity to our departed brothers and sisters.
As a ba’alas teshuvah of twenty-five years, I know firsthand the profound pain of seeing family members choose cremation rather than a proper Jewish burial. Fifteen years ago, while serving as part of the chevra kadisha, I took it upon myself to reach out to unaffiliated members of my own family. Through countless tefillos, extraordinary siyata dʼShmaya, and my offer to personally cover burial expenses, my uncle ultimately merited a proper Jewish burial.
That experience opened my eyes to a painful reality: many Jews choose cremation not out of disregard, but because the cost of Jewish burial can be prohibitive and because they often lack knowledgeable family members and community advocates to guide them.
In response, I have spent the last fourteen years developing The Meis Mitzvah Project, dedicated to providing completely free kosher Jewish burial for indigent Jews who would otherwise be cremated due to a lack of funds or family support. The generosity of dedicated donors enables us to vet each deceased individual to confirm Jewish status and financial need.
Many of these Jews lie in city morgues, are found alone in rented apartments, or are even found on the streets, unidentified for weeks and sometimes months. When city officials believe they have identified a Jewish deceased person, they often contact The Meis Mitzvah Project. Upon proper verification, these precious neshamos are brought to kevuras Yisrael and granted in death the dignity they may not have experienced in life.
The Meis Mitzvah Project operates as a separate 501(c)(3) under the rabbinic guidance of Rabbi Elchonon Zohn of the National Association of Chevra Kadisha (NASCK).
This sacred work is carried out in conjunction with my full-time role assisting the chief rabbi of South Africa, Rabbi Dr. Warren Goldstein, in advancing The Shabbat Project throughout North America. I often reflect that my life mission has become helping Jews embrace the beauty and sanctity of Shabbos in this world, while helping ensure they merit the dignity of kevuras Yisrael and eternal kavod in the next.
I am deeply grateful that Jewish Action has brought attention to this critical issue.
Robin Meyerson
Founder, The Meis Mitzvah Project
Scottsdale, Arizona
CORRECTION
My article on Rabbi Herbert S. Goldstein, also known as “The Maverick Rabbi” (summer 2026), should have referred to the Yiddish-speaking rabbi who shared his pulpit at Congregation Kehilath Jeshurun as Rabbi Moshe Zevulun Margolies (hence, RaMaZ), not Rabbi Judah David Margolis.
Rabbi Aaron I. Reichel, Esq.
Kew Gardens, New York