Category: Judaism

The Statistics of Shidduchim – A Case Study In Futility

One man among a thousand I found,
but a woman among all these I have not found. (Kohelet 7:28)

 

There was a time on this website I used to write about my dating life, which as it turns out I haven’t really done since 2006. I think I’ve avoided doing so for a number of reasons, the main ones being my being in a long-term relationship (since ended) and now a relatively public figure as a pulpit rabbi. However, in two days time I will taking a significant step in the dating process by leaving the popular dating site Saw You At Sinai1 (SYAS) as a paying customer.

For those unfamiliar, SYAS is essentially an online implementation of the blind shidduch / matchmaking dating system. Users create profiles, but instead of searching for other singles users choose matchmakers who do the searching and suggesting for them. Some prefer this method to avoid being contacted directly by creeps, having a reliable person vet out the weirdos, or less cynically prefer to have a mutual acquaintance look out for the interests of both parties. The obvious limitation is that a user’s options are entirely dependant on the judgement of the matchmaker.

As of this posting, SYAS boasts 595 matches made and there are of course hundreds if not thousands of Jewish couples who continue to meet through the shidduch system. However, despite empty platitudes of encouragement, it is obvious that this system does not work for everyone, and I would place myself in this category. Thanks to the records of my SYAS account, I will prove mathematically just how ineffective and futile blind shidduch dating can be.

In the SYAS system, a matchmaker suggests a match which is then sent to either the man first, the women first, or both simultaneously (to avoid deadlocks the women make this decision in their preferences). Once a match is sent either party then “approves” or “declines” a match accordingly. If both parties approve, contact information is released and it is expected that they’ll call and arrange a date. Simple enough.

Now let’s start with my numbers. The first recorded match I have is in 2004 at which point I was still living in Chicago. That gives us about 7 years to work with, minus 2.5 years during which time I suspended my account while in a serious relationship. Here are the stats:

  • 711 suggested matches
  • 152 of which I accepted
  • Yielding 28 first dates
  • And zero (0) meaningful serious relationships

Breaking down these numbers, I approved approximately 21.37% of all suggestions and of those women whom I approved only 18.24% reciprocated. Out of all 711 total suggestions, only 3.93% resulted in an actual first date. As pathetic as these numbers are, they don’t even tell the full story. In the event a woman chose to receive the suggestion first, it would not necessarily appear in my list and thus I could be under counting just now many times I’ve been declined.

One could look at these numbers and say that I’m too selective even though my percentage of approving women at 21.37% is greater than the 18.24% reciprocity. From my experience, here are the main reasons why I declined matches:

  • Already Friends / Dated – I don’t have an inherent objection to dating people I already know, but I can tell if I’m not interested. If I’ve already dated someone, no point in trying again unless there’s a good reason. On the plus side, it does give me a sense if the matchmaker is on the right track.
  •  

  • Too Far / Distance – I’ve never done well with long distance relationships, and since becoming a rabbi I have neither the time nor money to travel. Despite saying this explicitly in my profile I’ve gotten many suggestions for people who live outside of my stated geographic range. (The most inexplicable one was London). A bad sign since it clearly indicates the matchmaker ignored what I had to say.
  •  

  • Personality – This is a little more complicated to quantify. As I discussed in my guide to online Jewish dating, writing profiles can be tricky. More often than not, women on SYAS write horribly generic statements which tell me nothing about themselves such that I have no idea how this person would match the personality for whom I am looking.2Even off the site I’ve found that many people find it difficult to answer the simple question, “how is she what I’m looking for and vice versa?” Just recently a good friend was pushing me to date a mutual friend of hers, however she was at a complete loss at how to describe her beyond the generic, “nice, sweet, pretty” bromides. Following what I’ve said years ago, I will only invest time, energy, and money into people whom I want to date. Meaning, there has to be a good reason for me to go out with this person as opposed to me justifying my reluctance.

I’d also add that I’ve periodically gone outside my range just for the sake of not being too obstinate, though the results have been the same.

Then of course is the actual date itself. In my experience, absolutely zero (0) blind shidduch date in any media has ever produced a meaningful serious relationship (though a few have resulted in good friendships). There are probably a whole slew of personal reasons for this, some of which I’ve explored at length elsewhere on this site. Both of the serious relationships I’ve had have come from meeting people in normal, if not optimal social settings.3

Has shidduch dating worked for some people? Absolutely. However, to insist that people continue to operate within the confines of a system which has clearly failed them is, as Einstein would put it, “insane.” One person is not a statistically significant sample, but I doubt my experience in the blind shidduch world is unique.

While I’m not quite giving up on dating, I am acknowledging based on the empirical evidence that this method is not working for me and it would thus be foolish to continue actively pursuing blind shidduch dates, let alone paying for the privilege. Since I started dating I would not be surprised if I have received at least 1,000 total dating suggestions; but like Kohelet, I have not found even one.

As Kohelet might say in this case, this is a time to move on.


1. The site’s name itself is sort of an inside Jewish joke, referring to Midrashic statements that all Jewish souls were present at the reveleation on Mt. Sinai. See for example B. Shabbat 146a.
2. To be sure, not everyone can express themselves verbally, but as I wrote in the guide to online Jewish dating, if you cannot get your personality across in a profile, don’t choose this medium since your profile is all someone has on which to rely. Additionally, it is possible to write good profiles; compare for example random ones found on Ok Cupid with any of the exclusively Jewish sites.
3. One at the first Edah conference, the other at a Shabbat meal in Washington Heights.




Economics and Social Justice in Jewish Law Part 4: Social Welfare Programs

In the fourth installment of his Economics and Social Justice series, Rabbi Yuter discusses the concept of charity / tzedakah in Judaism from a holistic perspective, exploring the parameters of charity in creating a just social order.

Economics and Social Justice in Jewish Law – Social Welfare Programs Sources (PDF)

Economics and Social Justice in Jewish Law – Social Welfare Programs




Pre-Purim Poem 2011 / 5771

Following the precedent set last year, my sermon for the Shabbat before Purim was delivered in rhyming couplets. I’m also pleased to report this one was equally well received

It’s Purim again and you know what that means.
It’s time to revisit our Purim routines.

Gifts to the poor and baskets of fruit
Reading megillah as we holler and hoot

And the meal of course which should make you rethink
Just how much of whiskey and wine you should drink

But when we celebrate this particular season
We often ignore or forget its main reason

For unlike hagim when we reenact miracles
On Purim we mostly promote the satirical

We’re laugh, we sing, and we put on a spiel
One day to have fun – so what’s the big deal?

God saved us again, this time through means hidden
And where does it say letting loose is forbidden?

Now I don’t mean to stop anyone from enjoying
And I’m sorry in advance if I’m being annoying

But I’d like to remind everyone in this shul
We have deeper meanings as a general rule

There’s of course nothing wrong with our celebration
I’d just like to include a small contemplation

Yes we were saved from a terrible danger
From a drunk king and Haman – the whole plot’s arranger

We all know by now how the story begins
But consider the question – just when did we win?

With all of our parties we hardly give thought
To the end of the story and the war that was fought

Haman’s great plan was to have the Jews killed
And so he affected how the king willed

Ahashverosh decreed that throughout all his lands
The Jews could be killed just by his command

Esther and Mordechai worked out their own plot
To ensure Haman’s plan would come out for naught

It involved Achashverosh getting drunk one more time
Which it seems is as easy for this Rabbi to rhyme.

It is a long story and so I’ll condense
This “great help” from the king just allowed self-defense

The whole of the empire – still free to attack
The only change now is that Jews could fight back

Now as miracles go and what God can do
This seems kind of lame – to me if not you

At least by Hannukah we fought with poor odds
That we can say that we won with assistance from God

In the story of Purim there is nary a mention
Of even a hint of divine intervention

The groups of the Jews seemed to fight on their own
And any assistance was at best unknown

For Achashverosh too did not intervene
And the outcome of battle could not be forseen

And yet they took arms to fight for their lives
And because of their courage, our people survives

But there’s an important description our Megillah makes clear
That our deadly opponents were overtaken by fear

At the climax of Haman’s elaborate scheme
נָפַל פַּחְדָּם עַל כָּל הָעַמִּים

So why were they frightened – what need to be scared
Of a people for whom the king barely cared?

An answer I’d offer lies within all mankind
That it is towards freedom that we are all inclined

And when banded together to fight for what’s right
Few forces can stop us, no matter their might

The greatest response to a powerful bully
Is to stand up as one and oppose him quite fully

As we’ve seen recently, sitting here quite complacent
Middle East revolutions – some only still nascent

The price that it takes to create a free nation
Cannot be adjusted to any inflation

But people will tell you that despite lives that were lost
That sometimes the battles are worth every cost

To be perfectly clear and avoid all confusion
I am not advocating for armed revolution

But to remind everyone that in times of distress
We cannot remain silent while being oppressed

There are all sorts of reasons and tired excuses
For ignoring one’s pain and recurring abuses.

It’s too big, too hard, our opponents too massive
There’s no need to act, I’ll just sit and be passive

On Purim at least – for one day, or two
We put those aside for what we had to do

When we join together, united as one
There is no evil we cannot overcome

Unique to Purim, for all lessons learned
Is that sometimes our comfort and cheer must be earned

Having faith in God is all well and good
As long as our own role is as well understood

For the Jews in the Megillah, Purim meant to them
קִיְּמוּ וקבל וְקִבְּלוּ הַיְּהוּדִים עֲלֵיהֶם

They reaccepted the Torah with total free choice
And only after committing, were they free to rejoice

So recall as we dine on meal that’s most hearty
That sometimes we must fight for our own right to party




Episode 24 – Politics of Exclusion: Hatam Sofer

Rabbi Yuter’s Politics of Exclusion series continues with an exploration of Hatam Sofer surprisingly nuanced approach to Judaism’s perceived threats.

Politics of Exclusion – Hatam Sofer Sources (PDF)

Politics of Exclusion – Hatam Sofer




Episode 23 – Who’s Who in the Talmud: R. Meir and Elisha Ben Avuyah / Acher

Rabbi Yuter discusses the passage in B. Chagiga 15a-b regarding the rabbinic heretic Elisha Ben Avukah aka “Acher” and his relationship with R. Meir, focusing on the particularly Babylonian influence of the narrative.

R. Meir and Elisha Ben Avuyah / Acher Sources (PDF)

R. Meir and Elisha Ben Avuyah / Acher




Economics and Social Justice in Jewish Law Part 3: Halakhic Labor Laws

In part 3 of his Economics and Social Justice series, Rabbi Yuter addresses the topic of Jewish Labor Laws from a holistic perspective, balancing the rights and obligations of both the employer and the employee.

Economics and Social Justice in Jewish Law – Halakhic Labor Laws Sources (PDF)

Economics and Social Justice in Jewish Law – Halakhic Labor Laws




Episode 22: Politics of Exclusion – Nodeh Beyehuda and R. Yaakov Emden

Rabbi Yuter’s Politics of Exclusion class continues with the Nodeh Beyehuda and R. Yaakov Emden responding to the rationalism of the late 1700’s. Includes reference to Alice’s Restaurant.

Nodeh Beyehuda and R. Yaakov Emden Sources (PDF)

Politics of Exclusion – Nodeh Beyehuda and R. Yaakov Emden




Economics and Social Justice in Jewish Law Part 2: Halakhic Market Controls

In part 2 of the Economics and Social Justice series, Rabbi Yuter discusses some examples of market controls in Jewish Law.

Economics and Social Justice in Jewish Law – Halakhic Market Controls Sources (PDF)

Economics and Social Justice in Jewish Law – Halakhic Market Controls




Episode 20 – Politics of Exclusion: Sephardim vs. Ashkenazim

Rabbi Yuter discusses Chaham Tzvi Responsa no. 38, featuring a conflict between an established Spanish/Portuguese synagogue and members crossing over to the newer Ashkenazi synagogues.

Politics of Exclusion – Sephardim vs. Ashkenazim