{"id":172424,"date":"2026-02-23T14:22:19","date_gmt":"2026-02-23T22:22:19","guid":{"rendered":"https:\/\/lukeford.net\/blog\/?p=172424"},"modified":"2026-02-23T15:16:35","modified_gmt":"2026-02-23T23:16:35","slug":"decoding-denvers-orthodox-jews","status":"publish","type":"post","link":"https:\/\/lukeford.net\/blog\/?p=172424","title":{"rendered":"Decoding Denver’s Orthodox Jews"},"content":{"rendered":"

Per Alliance Theory<\/a>: Denver Orthodoxy functions as a High-Utility Alliance where the “Western Interior” isolation creates a specific pressure for institutional cooperation. While Vancouver relies on centralized Canadian authority and Seattle relies on deep Sephardic roots, Denver survives through a Self-Selection Filter. People do not find themselves in Denver Orthodoxy by accident or purely through birthright. They choose the city for its livability and then realize that the survival of their lifestyle requires a high degree of personal investment. This creates a community where the “Integrator” role is the most valuable social asset.<\/p>\n

The Western Buffer Effect<\/strong><\/p>\n

Denver benefits from being geographically removed from the intense “Status Games” of the East Coast and the “Culture Wars” of the Pacific Coast. In New York, Orthodoxy is often defined by narrow sub-segmentation where every minute difference in hat shape or political leaning warrants a new institution. In Denver, the “Shared Anxiety” over critical mass forces a Strategic Moderation. The Yeshivish lane and the Modern Orthodox lane must share the same mikvah, the same kosher supervision, and often the same day school. This creates a “Muted Boundary” effect where ideological differences are suppressed in favor of functional stability.<\/p>\n

Status through Dependability<\/strong><\/p>\n

In a smaller market like Denver, status currency shifts from “Intellectual Prestige” to Operational Reliability. In Los Angeles, a wealthy donor or a world-class scholar can remain somewhat detached from the daily grind of communal maintenance. In Denver, prestige is earned by “showing up.” Because the minyanim and school committees are smaller, the absence of any one family is felt immediately. This raises the “Social Cost of Slacking.” You gain standing by being a “pillar” rather than a “pioneer.”<\/p>\n

The “Dating Market” as a Structural Constraint<\/strong><\/p>\n

The shared anxiety regarding the dating market and youth retention acts as the primary “Alliance Regulator.” Because Denver lacks the scale to be a self-sustaining marital market, it must maintain high-quality “Interface Points” with larger centers like New York and Israel. This means the schools must be rigorous enough to allow students to transition into elite yeshivas and seminaries elsewhere. The alliance stays disciplined because it knows that if the local “Product” loses its portability, the most ambitious families will leave.<\/p>\n

Relationship to the “Outdoorsy” Civic Culture<\/strong><\/p>\n

Denver\u2019s broader culture is non-ideological and focused on physical wellness. This lowers the “External Friction” that often causes Orthodoxy to become defensive or insular. Denver Orthodox Jews are often comfortably integrated into the broader civic life of Colorado. This “Natural Synthesis” reduces the need for aggressive boundary signaling. The community does not feel the need to broadcast its presence because it does not feel threatened by the surrounding environment. This leads to the “Quiet Success” metric you noted: the goal is not to conquer the city, but to ensure the next generation remains in the fold.<\/p>\n

Core alliance condition
\nMedium-friction, interior-West Orthodoxy. Easier than the Pacific Coast culture wars, harder than legacy East Coast markets. Denver sits in the middle and knows it.<\/p>\n

Selection effect
\nFamilies come intentionally. Very few are accidental Orthodox Jews. The community is built from people who chose Denver for quality of life, work, or temperament, then chose to stay Orthodox anyway.<\/p>\n

Alliance structure
\nCompact and interdependent. Few shuls, shared schools, overlapping social circles. Fragmentation would be catastrophic, so ideological battles are muted.<\/p>\n

Status currency
\nReliability and contribution. Showing up for minyan. Supporting the day school. Volunteering. Flashy learning prestige or donor dominance plays less well than being dependable.<\/p>\n

Modern Orthodox lane
\nProminent and respectable. Torah-serious, professionally fluent, family-centered. Emphasis on schools and youth as survival strategy rather than ideological statement.<\/p>\n

Yeshivish lane
\nSmaller but influential on standards. Provides rightward pressure without full cultural dominance. Acts as a reference point more than a ruling class.<\/p>\n

Chabad lane
\nHighly visible and important. Handles outreach, newcomers, and geographic sprawl. Helps convert interest into observance but does not replace institutional governance.<\/p>\n

Rabbinic role
\nIntegrator. Rabbis function as coordinators and morale managers more than ideological entrepreneurs. Personal trust matters more than grand vision.<\/p>\n

Relationship to larger centers
\nConstant comparison to Los Angeles, New York, and Israel. Those places offer scale. Denver offers livability. Families trade prestige density for sanity and cohesion.<\/p>\n

Shared anxieties
\nDating market size. School enrollment math. Retaining teenagers and young adults after high school. Housing costs creeping upward.<\/p>\n

Cultural positioning
\nDenver\u2019s broader culture is tolerant, outdoorsy, and non-ideological. That reduces overt hostility but also removes external pressure that might force stronger boundary signaling.<\/p>\n

What outsiders miss
\nDenver Orthodoxy is quiet by design. No theatrics. No swagger. Its success metric is simple: kids stay Orthodox and institutions keep functioning.<\/p>\n

Bottom line
\nA deliberately modest alliance. Serious without being intense. Stable without being inert. Denver Orthodoxy works because it prioritizes cohesion over ambition and consistency over signaling.<\/p>\n

The Denver Community Kollel serves as a stabilization mechanism that prevents the alliance from drifting toward the religious minimum. In many cities of this size, a rightward-leaning kollel often acts as a disruptive force that attempts to replace local Modern Orthodox leadership with a more insular yeshivish model. In Denver, the kollel functions as a service provider rather than a challenger. It offers high-level Torah study and specialized halakhic knowledge that the professional class in the Modern Orthodox lane values but cannot produce on its own. This creates a symbiotic relationship where the kollel provides the “religious intensity” while the Modern Orthodox lane provides the “economic and institutional base.”<\/p>\n

This arrangement works because the kollel members in Denver often adopt the city\u2019s ethos of pragmatic integration. They provide services like the Denver Eruv and specialized kosher supervision which benefit the entire community. By focusing on these functional needs, the kollel earns legitimacy across all lanes. The Modern Orthodox community accepts this rightward pressure on standards because it raises the “brand value” of the local community. They know that a robust kollel makes Denver a viable destination for serious families who might otherwise only consider larger markets like Chicago or New York.<\/p>\n

The “Right-Bank Anchor” prevents the Modern Orthodox lane from eroding into a purely social or ethnic identity. It ensures that the “Torah-serious” part of the Denver status currency remains active. At the same time, the kollel remains bounded because the donor base and the institutional boards are dominated by the professional Ashkenazi spine. This creates a “Managed Tension” where the rightward lane has influence over the “laws” of the community but not its “social tone.” This balance ensures the community remains “serious without being intense.”<\/p>\n

The shared anxiety over school enrollment also forces the kollel families and the Modern Orthodox families into the same hallways. In larger cities, these groups would have separate schools with different dress codes and curricula. In Denver, the “Selection Effect” of a smaller market forces a “Middle-Path” in education. The kollel provides a floor of religious rigor for the school, while the Modern Orthodox parents ensure a high level of secular and professional preparation. This mutual dependence is the core alliance condition that prevents the fragmentation seen in more “prestigious” markets.<\/p>\n

Denver operates on a model of geographic concentration that contrasts sharply with the campus or “neighborhood-cluster” models of Dallas or Boca Raton. In Dallas, the alliance structure is sprawling and increasingly segregated. Different ideological lanes often create their own “micro-neighborhoods” with separate schools and separate eruvin. This leads to a fragmented ecosystem where a family can live their entire life without interacting with a different lane of Orthodoxy. Denver lacks the density to support such luxury. Its shared infrastructure is a matter of survival, not just a preference for unity.<\/p>\n

The Denver model forces a high degree of “Social Friction” which actually strengthens the alliance. In cities like Boca Raton, wealth allows for the creation of “Boutique Orthodoxy” where schools and shuls can cater to very narrow ideological niches. In Denver, the “Selection Effect” means that a yeshivish family and a Modern Orthodox family likely use the same kosher butcher, the same mikvah, and the same school system. This proximity prevents the dehumanization of the “other” lane. It forces a common language and a shared set of communal priorities. The institutions act as a “Consolidation Hub” rather than a “Service Menu.”<\/p>\n

Status in the Denver alliance is tied to the health of these shared assets. In the segregated models of larger sunbelt cities, status is often displayed through the “purity” or “prestige” of one\u2019s specific sub-institution. In Denver, you lose standing if your actions threaten the viability of the collective. If a group attempts to splinter and start a competing school, the “Alliance Regulators”\u2014the rabbis and key donors\u2014often move quickly to suppress it. They recognize that Denver’s “High-Floor” depends entirely on keeping the professional class and the rabbinic class in the same room.<\/p>\n

The Dallas or Boca Raton models often feel like “Orthodox Colonies” where families transplant a New York lifestyle into a warmer climate. Denver feels like a “Native Outpost.” Because the infrastructure is shared and the community is compact, the “Institutional Memory” is more concentrated. This lowers the volatility of the community. While a new “Mega-Shul” in Florida might change the local landscape overnight, Denver\u2019s evolution is slower and more deliberate. The “Shared Infrastructure” model ensures that no one lane can move faster than the others can follow.<\/p>\n

The Colorado lifestyle changes the retention math for Denver youth by offering a “Physical Counterweight” to the urban magnetism of New York. In the New York alliance, the environment is characterized by prestige density and high-speed professional competition. Retention there is driven by “Aggressive Integration”\u2014the idea that you stay because the center of the world is within your eruv. In Denver, retention is driven by “Lifestyle Stability.”<\/p>\n

The “Wilderness” Retention Strategy<\/strong><\/p>\n

The Colorado outdoors serves as a unique cultural release valve for Denver Orthodox youth. Programs like Ramah in the Rockies or local hiking and skiing groups allow teenagers to experience a sense of adventure that is natively Jewish. This reduces the “Forbidden Fruit” effect where secular adventure is seen as something outside the religious world. By imbuing the local geography with Jewish value, the Denver alliance creates a sense of “Rooted Adventure.” A teenager in Denver doesn’t have to choose between being a “hiker” and being “Orthodox.” They are integrated.<\/p>\n

Quality of Life as a Competitive Advantage<\/strong><\/p>\n

Retention in Denver also relies on a Lower Stress Coefficient. The pace of life is slower and commutes are shorter compared to the hyper-compressed environments of Teaneck or Brooklyn. For a young Orthodox family, the “Economic Math” of Denver is more manageable. While housing is rising, it still offers more space and “Social-Emotional Safety” than the Northeast. The Denver alliance markets itself to its own youth as a place where they can “Have it All”\u2014a serious Torah life, a high-status professional career, and a higher quality of life.<\/p>\n

The Portability Trap<\/strong><\/p>\n

The primary challenge to Denver’s retention is the Status Magnet of larger centers. Elite Denver students often go to Israel for their gap year or to the East Coast for university. Once they enter those high-density markets, the “Dating Market Size” becomes a massive draw. Denver’s alliance manages this by maintaining a “First-Class Chinuch” (education). They ensure their youth are “Portable Elite”\u2014capable of thriving in New York but retaining a “Western Temperament” that eventually draws them back to the sanity and cohesion of Colorado once they start families.<\/p>\n

Social Belonging and Micro-Networks<\/strong><\/p>\n

Because the community is compact, Denver youth experience a High Sense of Belonging. In a massive market, a teenager can easily disappear or feel like a statistic. In Denver, the “Shared Infrastructure” means they are known by their teachers, their rabbis, and their neighbors. This “Group Support System” creates lifelong relationships that act as a tether. The success of Denver retention is found in the fact that many “transplant” families become “legacy” families within one generation.<\/p>\n

In Denver, the school system manages the selection effect through a three-node institutional structure that prevents the total segregation found in Los Angeles. While Los Angeles has dozens of schools that cater to hyper-specific ideological niches, Denver channels its Orthodox and “Orthodox-adjacent” families into Denver Jewish Day School (DJDS), Hillel Academy, and the Denver Academy of Torah (DAT).<\/p>\n

Denver Jewish Day School: The Pluralistic Anchor<\/strong><\/p>\n

Denver Jewish Day School (DJDS) operates as a K-12 community school with an intentionally pluralistic mission. It avoids denominational labels and welcomes families from across the Jewish spectrum. This creates a “Wide-Gate” selection effect. The school attracts families who want a rigorous college-preparatory environment integrated with a love for Israel and Jewish values but who may not seek a strictly halakhic or gender-segregated education. By providing the region’s only K-12 pluralistic option, DJDS prevents the secularly-inclined Orthodox families from leaving the Jewish school system entirely.<\/p>\n

Hillel Academy: The Traditionalist Reference Point<\/strong><\/p>\n

Hillel Academy, founded in 1953, serves as the “Baseline” for traditionalism. It is affiliated with Torah Umesorah and maintains separate divisions for boys and girls in its older grades. Its selection effect is “High-Boundary.” It draws from the Yeshivish lane and the more conservative wing of the Modern Orthodox community. Unlike the pluralistic DJDS, Hillel focuses on intensive Torah study and traditional literacy. It provides the “religious floor” for the city. Because it is the oldest day school in the region, it carries a level of “Foundational Authority” that forces other institutions to define themselves in relation to its standards.<\/p>\n

Denver Academy of Torah: The Synthesis Bridge<\/strong><\/p>\n

The Denver Academy of Torah (DAT) was founded specifically to fill the gap between the pluralism of DJDS and the traditionalism of Hillel. DAT identifies as Centrist\/Modern Orthodox and is unequivocally Zionist and co-educational. Its selection effect is “Strategic Synthesis.” It attracts families who want the high-level Hebrew and Gemara study found at Hillel but with a modern, professional, and Zionist worldview.<\/p>\n

Managed Competition vs. Los Angeles Segregation<\/strong><\/p>\n

In Los Angeles, a school can survive on a tiny sliver of the population, which allows for extreme ideological purity. In Denver, the “Selection Effect” is forced by the limited number of seats.<\/p>\n

Shared Corridors: Because there are only three primary schools, families from different shuls and lanes are forced to interact. This prevents the “Echo Chamber” effect.<\/p>\n

Economic Interdependence: The schools cannot afford to alienate the broader community. They rely on a shared donor pool and communal foundations, which mandates a degree of “Civic Politeness.”<\/p>\n

Standardization: The presence of the Denver Community Kollel and the Beth Din provides a unifying halakhic standard that all three schools must respect to remain within the “Orthodox-recognized” alliance.<\/p>\n

The Denver model succeeds because it offers three distinct “Entry Points” into Jewish life without allowing those points to become isolated islands. The schools act as the primary “Alliance Regulators,” ensuring that even as families choose different intensities of observance, they remain part of a single, functioning ecosystem.<\/p>\n

The lack of a consistent high school pipeline is the primary “structural leak” in the Denver alliance. While the elementary and middle school years are stable, the transition to high school often forces a “Cohesion Crisis” for families. Because the market is not large enough to sustain multiple high-status high schools for every sub-lane, families often face a choice between a school that does not match their ideological intensity or leaving the market entirely.<\/p>\n

The Educational “Bottleneck”<\/strong><\/p>\n

For decades, Denver has struggled to maintain a high school that satisfies both the Modern Orthodox desire for elite secular university placement and the Yeshivish desire for intensive, separate-gender Torah study. When the Denver Academy of Torah (DAT) high school or a similar Modern Orthodox option fluctuates in enrollment, it creates a “Panic Effect.” Families who value a specific type of high school synthesis see the “bottleneck” and begin to look at Teterboro, Los Angeles, or Jerusalem. This “Selection Effect” filters out the most ambitious professional families, potentially leaving the community top-heavy with those who are either more insular or less institutionally demanding.<\/p>\n

The “Boarding School” Drain<\/strong><\/p>\n

To compensate for the local gap, many families send their children to out-of-state boarding schools for high school. This creates a “Premature Exit” from the local alliance. When a teenager spends four years in a high-density Orthodox center like Chicago or New York, their social network shifts away from Denver. They form bonds in a market with a larger dating pool and more diverse professional opportunities. This “Talent Export” makes it significantly harder to bring those young adults back to Denver after college. The alliance loses its “Social Continuity” because the formative high school years happen outside the local eruv.<\/p>\n

Institutional Resilience and the “Middle-Path” Solution<\/strong><\/p>\n

The Denver alliance responds to this “High School Cliff” by doubling down on “K-8 Excellence.” The strategy is to make the early years so socially and educationally sticky that families feel a deep “Sunk Cost” in the community. By the time high school arrives, the goal is for the family to be so rooted in their local shul and social circle that they prefer the “Boarding School” compromise over moving the entire household. This keeps the parents\u2014and their financial and volunteer support\u2014inside the Denver alliance even if the children are temporarily exported.<\/p>\n

The Role of the “Yeshiva High School”<\/strong><\/p>\n

The Denver Academy of Torah and the Rocky Mountain Beth Jacob (for girls) provide the local anchors that prevent a total collapse of the high school lane. These institutions act as “Retention Magnets” for families who refuse to send their children away. By maintaining a local option, the alliance ensures that a “Critical Mass” of teenagers remains in the city to lead youth groups and populate the shuls on Shabbat. This presence is vital for the “Atmospheric Orthodoxy” of the neighborhood. Without local teenagers, the community feels like a “Commuter Shul” rather than a living ecosystem.<\/p>\n

The Denver model survives the high school cliff by prioritizing “Communal Elasticity.” It accepts that it cannot be all things to all people during the teenage years, but it bets on the quality of life and the “Western Buffer” to bring the next generation back once they reach the “Young Family” stage of the lifecycle.<\/p>\n

Geographic removal from East Coast status games and Pacific Coast culture wars fosters “strategic moderation”: Yeshivish and Modern Orthodox lanes share mikvah, kosher supervision (e.g., Scroll K Vaad), eruvim, and schools, turning cooperation into rational necessity rather than virtue. The “dating market” and youth retention anxieties regulate the system\u2014schools must produce portable elites for transitions to NY\/Israel seminaries, ensuring discipline and rigor.The “quiet success” metric\u2014cohesion over ambition, consistency over signaling\u2014fits Denver’s non-ideological, outdoorsy civic culture: tolerant enough to reduce external friction, allowing natural integration without defensive insularity. Retention leverages “lifestyle stability” (slower pace, space, lower stress) and “rooted adventure” (Jewish-framed hiking\/skiing via programs like Ramah in the Rockies), countering urban magnetism.<\/p>\n

Denver’s Orthodox scene remains medium-friction and compact, centered in areas like East Denver\/Southeast (e.g., around Monaco Pkwy, Holly St, Leyden St), with strong shared infrastructure:
\nEruvim: Multiple active (e.g., East Denver Eruv hotline 303-281-9099, denvereruv.org for status; others in Southeast\/Greenwood Village). Weekly checks and hotline alerts reinforce functional unity.
\nMikvaot: Community mikvaot (e.g., Mikvah of East Denver\/MOED at 290 S Leyden St, 303-320-6633; Mizel Community Mikvah at Aish Denver in Greenwood Village). Shared use binds lanes.
\nShuls: ~7 Orthodox options (OU-affiliated), including Beth Midrash Hagadol-Beth Joseph (BMH-BJ, 560 S Monaco Pkwy), Young Israel of Denver (440 S Monaco Pkwy), East Denver Orthodox Synagogue (EDOS, 198 S Holly St\u2014backbone since 1962, instrumental in eruv\/mikvah\/schools), and others across spectrum.
\nDenver Community Kollel (1395 Wolff St \/ multiple locations, denverkollel.org): Serves as “stabilization mechanism”\u2014providing high-level study (Gemara, Halacha, Hashkafa, Parsha), outreach, and functional services (e.g., eruv\/kosher oversight via affiliated rabbis like Rabbi Mordechai Rotstein at Scroll K). Programs include daily\/weekly classes, events, and broad accessibility (“Torah for Every Jew”). Led by figures like Rabbi Shachne Sommers and Rabbi Aharon Yehudah Schwab; acts as service provider (intensity without challenge), earning cross-lane legitimacy by raising “brand value” for serious families.<\/p>\n

Schools and the “High School Cliff”<\/p>\n

The three-node structure holds:Denver Jewish Day School (DJDS) (PreK-12, pluralistic\/community): ~352 students, 18-acre campus, 70 faculty, 12:1 ratio. Applications open for 2026-27 (due Feb 1, 2026; rolling post-deadline); tuition 2026-27: PreK $22,300, K-5 $26,400, 6-8 $27,800, 9-12 $30,000\u2013$30,800. Wide-gate anchor\u2014rigorous secular\/Judaic, Israel focus, no denominational labels\u2014preventing secular drift.
\nHillel Academy of Denver (K-8, traditionalist\/Torah Umesorah-affiliated): 70+ years, ~275 students, separate boys\/girls divisions in older grades, strong Torah\/general studies, love of learning\/personal growth. Baseline for boundary-conscious families.
\nDenver Academy of Torah (DAT) (K-12, Centrist\/Modern Orthodox, Zionist, co-ed): ~120 students (some sources note 185 including lower grades), rigorous dual curriculum, pride in identity, commitment to Israel\/US. Synthesis bridge\u2014high Hebrew\/Gemara + modern\/professional prep.<\/p>\n

High school options include: Beth Jacob High School of Denver (girls, Bais Yaakov-style, since 1968): Intensive Jewish\/general studies, transformative Torah focus; ~48 students, accredited, strong alumnae network (800+ in 95+ cities).
\nYeshiva Toras Chaim (boys, yeshivish-leaning) and other niche programs.<\/p>\n

The “high school cliff” persists: limited local options force choices or out-of-state boarding (e.g., Chicago\/NY), risking premature exit and talent export. Strategy emphasizes K-8 “stickiness” (sunk costs in community) and “managed tension”\u2014kollel provides rigor floor, Modern Orthodox ensures secular excellence, shared donor pools enforce civic politeness. No extreme segregation (unlike LA’s micro-niches); proximity humanizes lanes, prioritizing collective health over purity.<\/p>\n

Denver’s model thrives on deliberate modesty: compact geography forces interdependence, self-selection breeds intentionality, shared assets regulate balance. It trades prestige density for livability\/cohesion\u2014serious without intensity, stable without inertia. Success metric: kids stay Orthodox, institutions function, next generation roots locally. A native outpost where quiet reliability sustains the summons in the interior West.<\/p>\n","protected":false},"excerpt":{"rendered":"

Per Alliance Theory: Denver Orthodoxy functions as a High-Utility Alliance where the “Western Interior” isolation creates a specific pressure for institutional cooperation. While Vancouver relies on centralized Canadian authority and Seattle relies on deep Sephardic roots, Denver survives through a … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[43133],"tags":[],"class_list":["post-172424","post","type-post","status-publish","format-standard","hentry","category-denver"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/posts\/172424","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=172424"}],"version-history":[{"count":6,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/posts\/172424\/revisions"}],"predecessor-version":[{"id":172498,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=\/wp\/v2\/posts\/172424\/revisions\/172498"}],"wp:attachment":[{"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=172424"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=172424"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lukeford.net\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=172424"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}