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From ‘how to’ to ‘why bother?’: Michael Strassfeld writes a new guide to being Jewish
(JTA) — “What the son wishes to forget the grandson wishes to remember.” That’s known as Hansen’s Law, named for the historian Marcus Lee Hansen, who observed that while the children of immigrants tend to run away from their ethnicity in order to join the mainstream, the third generation often wants to learn the “old ways” of their grandparents.
In 1973, “The Jewish Catalog” turned Hansen’s Law into a “do-it-yourself kit” for young Jews who wanted to practice the traditions of their grandparents but weren’t exactly sure how. Imagine “The Joy of Cooking,” but instead of recipes the guide to Jewish living had friendly instructions for hosting Shabbat, building a sukkah and taking part in Jewish rituals from birth to death. Co-edited by Michael Strassfeld, Sharon Strassfeld and the late Richard Siegel, it went on to sell 300,000 copies and remains in print today.
Fifty years later, Rabbi Michael Strassfeld has written a new book that he calls a “bookend” to “The Jewish Catalog.” If the first book is a Jewish “how to,” the latest asks, he says, “why bother?” “Judaism Disrupted: A Spiritual Manifesto for the 21st Century” asserts that an open society and egalitarian ethics leave most Jews skeptical of the rituals and beliefs of Jewish tradition. In the face of this resistance, he argues that the purpose of Judaism is not obedience to Torah and its rituals for their own sake or mere “continuity,” but to “encourage and remind us to strive to live a life of compassion, loving relationships, and devotion to our ideals.”
Strassfeld, 73, grew up in an Orthodox home in Boston and got his master’s degree in Jewish studies at Brandeis University. Coming to doubt the “faith claims” of Orthodoxy, he became a regular at nearby Havurat Shalom, an “intentional community” that pioneered the havurah movement’s liberal, hands-on approach to traditional practice. He earned rabbinical ordination from the Reconstructionist Rabbinical College when he was 41 and went on to serve as the rabbi of Congregation Ansche Chesed on the Upper West Side and later the Society for the Advancement of Judaism, the Manhattan flagship of Reconstructionist Judaism.
“To be disrupted is to experience a break with the past and simultaneously reconnect in a new way to that past,” writes Strassfeld, who retired from the pulpit in 2015. This week, we spoke about why people might find Jewish ritual empty, how he thinks Jewish practices can enrich their lives and how Passover — which begins Wednesday night — could be the key to unlocking the central idea of Judaism.
Our conversation was edited for length and clarity.
Jewish Telegraphic Agency: I wanted to start with the 50th anniversary of the “Jewish Catalog.” What connects the new book with the work you did back then on the “Catalog,” which was a do-it-yourself guide for Jews who were trying to reclaim the stuff they either did or didn’t learn in Hebrew school?
Michael Strassfeld: I see them as bookends. Basically, I keep on writing the same book over and over again. [Laughs] Except no, I’m different and the world is different. I’m always trying to make Judaism accessible to people. In the “Catalog” I was providing the resources on how to live a Jewish life when the resources weren’t easily accessible.
The new book is less about “how to” than “why bother?” That’s the challenge. I think a lot of people take pride in being Jewish, but it’s a small part of their identity because it doesn’t feel relevant. I want to say to people like that that Judaism is about living a life with meaning and purpose. It’s not about doing what I call the “Jewishly Jewish” things, like keeping kosher and going to synagogue. Judaism is wisdom and practices to live life with meaning and purpose. The purpose of Judaism isn’t to be a good Jew, despite all the surveys that give you 10 points for, you know, lighting Shabbat candles. It’s about being a good person.
So that brings up your relationship to the commandments and mitzvot, the traditional acts and behaviors that an Orthodox Jew or a committed Conservative Jew feels commanded to do, from prayer to keeping kosher to observing the Sabbath and the holidays. They might argue that doing these things is what makes you Jewish, but you’re arguing something different. If someone doesn’t feel bound by these obligations, why do them at all?
I don’t have the faith or beliefs that underlie such an attitude [of obligation]. Halacha, or Jewish law, is not in reality law. It’s really unlike American law where you know that if you’re violating it, you could be prosecuted. What I’m trying to do in the book is reframe rituals as an awareness practice, that is, bringing awareness to various aspects of our lives. So it could be paying attention to food, or cultivating attitudes of gratitude, or generosity, or satisfaction. My broad understanding of the festival cycle, for example, is that you can focus on those attitudes all year long, but the festivals provide a period of time once in the year to really focus on, in the case of Rosh Hashanah and Yom Kippur, for example, saying sorry and repairing relationships.
In “Judaism Disrupted: A Spiritual Manifesto for the 21st Century,” Michael Strassfeld argues that the challenge of each generation’s Jews is to create the Judaism that is needed in their time. (Ben Yehuda Press)
Passover is coming. Probably no holiday asks its practitioners to do so much stuff in preparation, from cleaning the house of every trace of unleavened food to hosting, in many homes, two different catered seminars on Jewish history. Describe how Passover cultivates awareness, especially of the idea of freedom, which plays an important part thematically in your boo
The Sefat Emet [a 19th-century Hasidic master] says Torah is all about one thing: freedom. But there’s a variety of obstacles in the way. There are temptations. There’s the inner issues that you struggle with, and the bad things that are out of your control. The Sefat Emet says the 613 commandments are 613 etzot, or advice, that teach us how to live a life of freedom. The focus of Passover is trying to free yourself from the chains of the things that hold you back from being the person that you could be, not getting caught up in materiality or envy, free from unnecessary anxieties — all these things that distract us or keep us from being who we could be.
The Passover seder is one of the great rituals of Judaism. We’re trying to do a very ambitious thing by saying, not, like, “let’s remember when our ancestors were freed from Egypt,” but rather that we were slaves in Egypt and we went free. And at the seder we actually ingest that. We experience the bitterness by eating maror, the bitter herb. We experience the freedom by drinking wine. We don’t want it just to be an intellectual exercise.
Unfortunately the seder has become rote. But Passover is about this huge theme of freedom that is central to Judaism.
I think some people bristle against ritual because they find it empty. But you’re saying there’s another way to approach rituals which is to think of them as tools or instruments that can help you focus on core principles — you actually list 11 — which include finding holiness everywhere, caring for the planet and engaging in social justice, to name a few. But that invites the criticism, which I think was also leveled at the “Catalog,” that Judaism shouldn’t be instrumental, because if you treat it as a means to an end that’s self-serving and individualistic.
Certainly rituals are tools, but tools in the best sense of the word. They help us pay attention to things in our lives and things in the world that need repair. And people use them not to get ahead in the world, but because they want to be a somewhat better person. I talk a lot these days about having a brief morning practice, and in the book I write about the mezuzah. For most Jews it’s become wallpaper, but what if you take the moment that you leave in the morning, and there’s a transition from home to the outside and to work perhaps, and take a moment at the doorpost to spiritually frame your day? What are the major principles that you want to keep in your mind when you know you’re gonna be stuck in traffic or a difficult meeting?
And a lot of traditional rituals are instrumental. Saying a blessing before you eat is a gratitude practice.
But why do I need a particular Jewish ritual or practice to help me feel gratitude or order my day? Aren’t there other traditions I can use to accomplish the same things?
Anybody who is a pluralist, which I am, knows that the Jewish way is not the only way. If I grew up in India or Indonesia and my parents were locals I probably wouldn’t be a rabbi and writing these books.
But a partial answer to your question is that Judaism is one of the oldest wisdom traditions in the world, and that there has been a 3,000-year conversation by the Jewish people about what it means to live in this tradition and to live in the world. And so I think there’s a lot of wisdom there.
So much in Jewish tradition says boundaries are good, and that it’s important to draw distinctions between what’s Jewish behavior and what’s not Jewish behavior, between the holy and the mundane, and that making those distinctions is a value in itself. But you argue strongly in an early chapter that that kind of binary thinking is not Judaism as you see it.
Underlying the book is the notion that Rabbinic Judaism carried the Jewish people for 2,000 years or so. But we’re living in a very different context, and the binaries, the dualities — too often they lead to hierarchy, so that, for example, men matter more than women in Jewish life. And we’ve tried to change that. We are living in an open society where we want to be more inclusive, not less inclusive. We don’t want to live in ghettos. Now, the ultra-Orthodox say, “No, we realize the danger of trying to live like that. We don’t think there’s anything of value in that modern world. And it’s all to be rejected.” And it would be foolish not to admit that in this very open world the Jews, as a minority, could kind of disappear. But I think that Judaism has so much value and wisdom and practices to offer to people that Judaism will continue to be part of the fabric of this world — the way, for example, we have given Shabbat as a concept to the world.
You know, in the first 11 chapters of the Torah, there are no Jews. So clearly, Jews and Judaism are not essential for the world to exist. And that’s a good, humbling message.
OK, but one could argue that while Jews aren’t necessary for the world to exist, Judaism is necessary for Jews to exist. And you write in your book, “If the Jewish people is to be a people, we need to have a commonly held tradition.” I think the pushback to the kind of openness and permeability you describe is that Jews can be so open and so permeable that they just fall through the holes.
It certainly is a possibility. And it’s also a possibility that the only Jews who will be around will be ultra-Orthodox Jews.
But if Judaism can only survive by being separatist, then I question whether it’s really worthwhile. That becomes a distorted vision of Judaism, and withdrawing is not what it’s meant to be. I think we’re meant to be in the world.
Your book is called “Judaism Disrupted.” What is disruptive about the Judaism that you’re proposing?
I meant it in two ways. First, Judaism is being disrupted by this very different world we’re living in. The contents of the ocean we swim in is very different than in the Middle Ages. But I’m also using it to say that Judaism is meant to disrupt our lives in a positive way, which is to say, “Wake up, pay attention.” You are here to live a life of meaning and purpose, and to continue as co-creators with God of the universe. You’re here to make the world better, to be kind and compassionate to people, to work on yourself. In my mind it is a shofar, “Wake up, sleepers, from your sleep!” “Judaism Disrupted” says you have to pay attention to issues like food, and justice, and teshuva [repentance].
You were ordained as a Reconstructionist rabbi. Do you think your book falls neatly into any of our current denominational categories?
[Reconstructionist founder] Rabbi Mordecai Kaplan’s notion of Judaism as an evolving religious civilization is the one that I feel closest to. But I feel that the denominational structure isn’t particularly useful anymore. There’s basically two categories, Orthodox and the various kinds of liberal Judaism, within a spectrum. The modern world is so fundamentally different in its relationship to Jews and Judaism that what we’re seeing is a variety of attempts to figure out how to respond. And that will then become the Judaism for the next millennium. It’s time for a lot of experimentation. I think that’s required and out of that will come a new “Minhag America,” to use Isaac Mayer Wise’s phrase for the emerging custom of American Jews [Wise was a Reform rabbi in the late 19th century]. And we don’t need to have everybody doing it one way. As long as people feel committed to Judaism, the Jewish tradition, even if they’re doing it very differently than the Jews of the past, they will be writing themselves into the conversation.
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Jewish lawyer quits Heritage Foundation’s antisemitism task force over Tucker Carlson defense
A prominent Jewish lawyer has quit a national initiative to fight antisemitism over comments by the president of the Heritage Foundation defending Tucker Carlson’s decision to host the white supremacist Nick Fuentes on his popular streaming show.
Mark Goldfeder, CEO of the National Jewish Advocacy Center, announced in a letter posted to social media on Sunday that he is quitting the National Task Force to Combat Antisemitism, convened by the Heritage Foundation, because of Kevin Roberts’ comments last week. The president of the Heritage Foundation both rejected calls to cut ties with Carlson and called conservatives criticizing him “a venomous coalition” within the Republican Party.
Goldfeder wrote that he had joined the national task force, launched in 2023, because he believed it would be nonpartisan, “transcend[ing] politics, ideology, and institutional affiliation.” Roberts’ defense of Carlson, he said, showed that it had departed from those values.
“Elevating him and then attacking those who object as somehow un-American or disloyal in a video replete with antisemitic tropes and dog whistles, no less, is not the protection of free speech. It is a moral collapse disguised as courage,” wrote Goldfeder, who is also an Orthodox rabbi.
He continued, “It is especially painful that Heritage, an institution with a historic role in shaping conservative policy, would choose this moment to blur the line between worthwhile debate and the normalization of hate.”
The episode comes as Republicans are increasingly divided over how to respond to antisemitism on the right, which many within the party say is surging. Some, including Sen. Ted Cruz, say antisemitism must be forcefully rejected, but other leading Republicans have downplayed the issue or, like Roberts, framed the presence of antisemitic rhetoric as a side effect of free speech.
Goldfeder rejected that idea in his letter.
“Free speech protects the right to speak. It does not compel anyone to provide a megaphone for a Nazi,” he wrote. “Those of us who lead or advise efforts to combat antisemitism have a responsibility to draw that line clearly. If we fail to do so, and if we equivocate when hatred dresses itself in the language of populism, we betray both our mission and our values.”
Goldfeder is not the first Jewish voice on the right to break ties with the Heritage Foundation, a key architect of conservative policy, over Roberts’ comments. Rep. Randy Fine, one of four Jewish Republicans in Congress, announced at the Republican Jewish Coalition convention in Las Vegas over the weekend that he would no longer allow Heritage staffers into his Capitol Hill offices and called on his colleagues to do the same.
Roberts’ video and the backlash has spurred open discord within an organization known for its unified conservative voice. The Free Press reported on Sunday that multiple people affiliated with Heritage had denounced the video on social media, and that Roberts’ chief of staff, seen as responsible for it, had been moved to another position.
Roberts responded to the backlash — and to goading by Fuentes — in a second social media statement late Friday that explicitly denounced Fuentes, citing specific comments in which Fuentes downplayed the Holocaust and called for the death penalty against Jews.
It did not mention Carlson, who is closer to the Republican Party’s mainstream and was the subject of protest at the Republican Jewish Coalition convention.
Rep. Randy Fine addresses the Republican Jewish Coalition’s national conference in Las Vegas, Nov. 1, 2025. (Joseph Strauss)
“Nick Fuentes’s antisemitism is not complicated, ironic, or misunderstood. It is explicit, dangerous, and demands our unified opposition as conservatives. Fuentes knows exactly what he is doing. He is fomenting Jew hatred, and his incitements are not only immoral and un-Christian, they risk violence,” Roberts wrote.
“Our task is to confront and challenge those poisonous ideas at every turn to prevent them from taking America to a very dark place,” he added. “Join us—not to cancel—but to guide, challenge, and strengthen the conversation, and be confident as I am that our best ideas at the heart of western civilization will prevail.”
The new statement earned praise from Jonathan Greenblatt, CEO of the Anti-Defamation League, which has long criticized Fuentes and Carlson as elevating antisemitism on the right. The ADL, founded to fight on behalf of Jews facing discrimination a century ago, had criticized the Carlson interview and amplified news reports critical of Roberts’ video.
“Credit to @KevinRobertsTX for stepping forward today and issuing a clear, cogent takedown of the toxic antisemitism and venomous racism expressed by Fuentes,” Greenblatt tweeted. “It was clarifying and crucial to hear firsthand that @heritaghas zero tolerance for this kind of poison.”
For his part, Goldfeder said he believed Heritage was feeling pressure from the antisemitism task force, which is chaired by Jewish and Christian Zionist figures. He also left the door open to a return.
“I want to personally thank the leaders of the task force, many of whom have already spoken up and about the need for Heritage to course-correct before it is too late,” Goldfeder wrote in his resignation letter. “I hope that Heritage will listen and, someday, reclaim the clarity that once defined its best moments. And I look forward to working together again as soon as that day comes.”
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Remains of Omer Neutra, Israeli-American hostage killed on Oct. 7, are returned to Israel
(JTA) — Hamas has returned remains belonging to Omer Neutra, an Israeli-American who was killed while serving in the Israeli army on Oct. 7, 2023, to Israel.
Neutra was one of two Israeli-American soldiers killed that day, along with Itay Chen, whose bodies were still being held by Hamas in Gaza weeks after the start of a ceasefire under which the group was required to release all hostages. Twenty living hostages were released at the ceasefire’s start, but Hamas has released deceased hostages intermittently and with snafus that have tested the truce.
On Sunday, Hamas transferred remains that it said came from three deceased hostages, which if confirmed would reduce the number of Israeli hostages in Gaza to eight. Neutra was the first to be positively identified.
“With heavy hearts and a deep sense of relief — we share the news that, Captain Omer Neutra Z”L has finally been returned for burial in the land of Israel,” his family said in a statement.
Neutra, who was 21 when he was killed, was the son of Israeli parents who grew up on Long Island, where he attended Jewish day school and camp. Following graduation, he moved to Israel and enlisted in the military. He was serving as a tank commander on Oct. 7.
For more than a year, his parents labored under the possibility that he was alive. Orna and Ronen Neutra became prominent faces of the movement to free the hostages, speaking at the Republican National Convention in 2024 as well as at a gathering of the Republican Jewish Coalition and numerous other forums. They also spoke directly with both U.S. presidents during their son’s captivity, Joe Biden and Donald Trump, in an effort to free their son and the other hostages.
After the Israeli army announced in December 2024 that it had concluded that Neutra had been killed on Oct. 7, his school and Jewish community on Long Island held a memorial service for him, while his town of Plainview named both a street and park for him. But family members continued to lobby for the remaining hostages, to return those who remained alive and give those whose loved ones had been killed the closure they desperately sought.
“They will now be able to bury Omer with the dignity he deserves,” the family’s statement said. “Omer has returned to the land he loved and served. His parents’ and brother’s courage and resolve have touched the hearts of countless people around the world.”
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A century before Mamdani, this Jewish socialist mayoral candidate divided NYC Jews
A socialist immigrant running for mayor on an anti-war, pro–working class platform divides New York’s Jews over whether his campaign, and potential victory, might stoke antisemitism.
The year isn’t 2025, and the man isn’t Zohran Mamdani. It’s 1917, and Jewish labor lawyer Morris Hillquit is running on the Socialist Party ticket.
While Hillquit fell well short of winning, he received more than 100,000 votes, or about 22% — over four times the Socialist tally four years earlier. He ran again in 1932, receiving about 12 percent of the vote.
Who was Hillquit, and how did his mayoral moment parallel the political currents shaping Mamdani’s rise today?
The economic parallels
Many aspects of Hillquit’s 1917 and 1932 mayoral platforms bear a striking resemblance to Mamdani’s today, according to Shelton Stromquist, emeritus professor of history at the University of Iowa and author of Claiming the City: A Global History of Workers’ Fight for Municipal Socialism.
Hillquit called for public ownership of the city’s transportation, and for the construction of affordable housing to replace substandard living arrangements. He also promised to bring down food prices, pledging to “put the milk profiteers out of business” by buying milk directly from farmers and selling it at cost.
Mamdani’s campaign has echoed many of those ideas, centering on affordability with proposals to make buses “fast and free,” freeze rents for tenants in rent-stabilized apartments, and create city-owned grocery stores.
And just as Mamdani has positioned his campaign as fighting big-money influence, Hillquit’s campaigns took on a populist tone.
“Too long have the people of New York been misruled for the benefit of bankers, franchise magnates, realty speculators, landlords, and other capitalists,” read a pamphlet distributed by the Socialist Party endorsing Morris Hillquit for mayor in 1932.
Both campaigns also drew on immigrant pride, according to Stromquist. Mamdani was born in Uganda; Hillquit in modern-day Latvia, then part of the Russian Empire, in 1869. Hillquit’s family immigrated to the U.S. in 1896, settling in a Lower East Side tenement. He dropped out of school to help support them, working in garment factories and later helping to start the United Hebrew Trades, a garment workers’ union.
Like Mamdani, “Hillquit’s campaign was singular in many ways, but at the same time, it was very much a part of a broader movement that had been growing and spreading,” Stromquist said.
Mamdani, for his part, cites Vermont Senator Bernie Sanders — a fellow democratic socialist — as an inspiration. Sanders endorsed Mamdani and featured him on his “Fighting Oligarchy” tour, events that often draw tens of thousands of people and highlight other rising democratic socialists, including Alexandria Ocasio-Cortez. A recent poll shows socialism is more appealing to college students than capitalism.
Municipal socialism was also gaining traction in the early 20th century. In 1910, Jewish politician and journalist Victor Berger became the first socialist elected to the U.S. House of Representatives, representing a Milwaukee district. In 1913, socialists won a majority on Hamilton, Ohio’s city council and elected the mayor.
And while Hillquit lost the 1917 mayoral race, socialists still made gains in New York City that year: 10 state assemblymen, seven city aldermen, and one municipal judge were elected on the Socialist Party ticket. Of those 18 elected, 16 were Jewish.
A campaign that divided Jews
Mamdani’s positions on Israel have roiled Jews across the country, and he’s often had to defend himself against allegations of antisemitism for: refusing to outright condemn the slogan “globalize the intifada;” reiterating support for Palestinians in his statement on the Gaza ceasefire; vowing to arrest Israeli Prime Minister Benjamin Netanyahu if he visits New York; and saying he doesn’t recognize Israel as a Jewish state. He’s simultaneously built a coalition of Jews who support him.
During the 1917 mayoral election, opposition to U.S. involvement in World War I overshadowed economic concerns for many voters, according to Stromquist.
Hillquit, a pacifist, was a principal co-author of the Socialist Party’s resolution opposing U.S. entry into World War I, and he made peace a central plank of his campaign.
His stance drew fierce backlash. Opponents labeled him “a traitor and an agent of the Kaiser,” and the attacks quickly grew personal. A 1917 editorial in this publication, the Yiddish Forverts, noted that Hillquit’s “bitterest enemies wish to see him drown in the Rutger Street fountain, or hanged off a sloop on the East Side.”
Hillquit’s position split the Jewish community. Some feared antiwar sentiment would make Jews appear unpatriotic and fuel antisemitism, according to Gil Ribak, associate professor of Judaic Studies at the University of Arizona and author of the paper “For Peace, Not Socialism”: The 1917 Mayoralty Campaign in New York City and Immigrant Jews in a Global Perspective.”
One newspaper editor wrote to his readers as “a Jew to Jews,” asking them if they wanted “to give a chance for our neighbors to say that we are not loyal enough to America?”
Even Supreme Court Justice Louis Brandeis weighed in, telling his colleagues at a private meeting of Zionist leadership in 1917, “I cannot help feeling myself that the pacifistic attitude of some Jews is a danger to all Jews, and some form of a pogrom would not be at all unlikely.”
Others dismissed such concerns as fearmongering and rejected the idea that Jews had to vote a certain way to prevent antisemitism. As Forward founding editor Abraham Cahan argued in this publication, “Well, if we are destined, heaven forbid, to have the antisemitic bear come at us, then let’s not give our vote to a corrupt gang.”
Ultimately, the attacks on Hillquit did not deter Jewish voters. Though he fell well short of winning office, according to Ribak, turnout for Hillquit was especially strong in Jewish neighborhoods with the socialist candidate winning more than 60 percent of the Jewish vote in some areas of the Lower East Side.
Chana Pollack contributed research. Jacob Kornbluh contributed writing.
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