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Sicily’s Jews have their first rabbi in 500 years. Italy’s Jewish establishment won’t accept them.
CATANIA, Italy (JTA) — Rabbi Gilberto Ventura believes his synagogue has the most beautiful view in the world. Located in the tower of a century-old castle on the slopes of Mt. Etna in the eastern Sicilian city of Catania, the synagogue is wedged between a snow-capped volcano and the sun-kissed Mediterranean sea.
The 49-year-old Brazil-born rabbi also thinks his congregation is one of the most unique in the world. It’s made up mainly of Bnei Anusim — descendants of Jews forced to hide their religious practice and convert to Catholicism after the Spanish Inquisition of 1492. Before that infamous decree, Sicily was home to tens of thousands of Jews.
The synagogue, which was first inaugurated last fall, is the result of decades of grassroots efforts by those descendants in Catania to find each other and forge a sense of community that had been lacking for centuries.
Hiring a full-time rabbi was the last piece of the puzzle, and Ventura, who has a long history of working with communities of Bnei Anusim in Brazil, was a natural candidate. He arrived in Catania in January.
“I really believe that the future Judaism in the world, especially in some places like Italy and, of course, Brazil, is connected to the Bnei Anusim, and the need to embrace the Bnei Anusim,” Ventura said.
But in an ongoing point of frustration, the formal organization representing Italian Jewry, the Union of Italian Jewish Communities (UCEI), does not recognize them as Jews.
“In the case of Catania, this strange Jewish community hasn’t passed all the steps the law requires,” said Giulio Di Segni, the vice president of UCEI.
He was referring to the fact that the community did not seek UCEI’s permission before establishing themselves under the name “Jewish community of Catania.” Per Italian law, UCEI has a monopoly on acknowledging and establishing Jewish communal life in Italy — including authority over who can use the term “Jewish community of” in formal ways.
“UCEI can’t accept this because it is too easy,” he added. “We are not against their synagogue or their way of prayer, but they cannot use the name ‘Jewish community of Catania.’”
The rooftop of the Castello Leucatia, where the community meets, has a large menorah and a view of the Mediterranean. (David I. Klein)
Catania’s Jewish community members told the Jewish Telegraphic Agency a variety of stories about their Jewish backgrounds. Some came from families that always outwardly identified as Jewish. Others identified the source of family traditions practiced by parents and grandparents who — as descendants of Jews who faced persecution for practicing Judaism — still felt the need to hide aspects of their Jewishness from the public eye.
In the midst of questions about their ancestry, the majority of the Jewish community members have undergone Orthodox conversions. But that hasn’t led to their acceptance.
Benito Triolo, president of the Catania Jewish community, told the Jewish Telegraphic Agency that he first came to Judaism at the age of 40, thanks to the insight of a Jewish friend in Palermo, Sicily’s capital and most populous city. Working together, they established a Charter of Sicilian Jewry, which aimed to identify and highlight the Jewish heritage of neighborhoods across the island.
While working on that project, Triolo came closer to his own Jewish heritage, and after years of study, he completed an Orthodox conversion through a rabbi in Miami 25 years ago.
Another community member, who was born Alessandro Scuderi but today goes by the name of Yoram Nathan, first felt drawn to Judaism as a child watching news of the Six-Day War in 1967. At first, he was laughed at by other members of his family — except his grandmother, who happened to have a tradition of lighting eight candles in early winter and baking flat unleavened bread around Easter time.
Decades of study later, Scuderi also completed a formal conversion to Judaism before an Orthodox rabbinic court, or beit din.
Others had more straightforward backgrounds.
“I was born in a Jewish family,” said David Scibilia, the community’s secretary. “Frankly speaking, we were not hiding or deep in the shadows in this part of the country.”
Scibilia said that his father explained to him that he was a Jew as early as the age of four. Within their own home, they observed holidays and kept Shabbat — no easy task since Italian schools at the time of his childhood in the 1970s had class on Saturdays. He did not eat meat until he was an adult and was able to acquire kosher meat.
He said that his family had maintained their Jewish identity since the days of the Inquisition and married amongst a small group of other similar families.
“I was a Jew, but not part of any community,” Scibilia said. “Just my family was my community.”
An aerial view of the city of Catania shows the Mt. Etna volcano in the background, Jan. 28, 28, 2022. (Fabrizio Villa/Getty Images)
Scibilia explained that once he had a child of his own, he realized he did not want her to have the same lonely Jewish experience. But when he reached out to UCEI, he said he found the proverbial door to organized Jewish life shut. Earning membership in Jewish community organizations across Western Europe involves a strict vetting process, and many groups require applicants to prove their mothers’ Jewishness according to varying standards.
Scibilia’s experience was echoed by Jews outside of the community in Catania and across Italy’s south who talked to JTA — a feeling of neglect or rejection by UCEI for those who fall outside of the norms of Italian Judaism.
UCEI currently recognizes 19 Jewish communities across northern Italy and just one in the south, in Naples, which has jurisdiction over the rest of the southern half of the peninsula and the island of Sicily. The organization recognizes around 28,000 Jews in total across the country.
Scibilia noted that despite his Jewish upbringing, he has multiple certificates of conversion from Orthodox rabbis. The first came from a beit din of American rabbis from who traveled to Syracuse, Sicily, to assess Scibilia and others like him in Sicily. His second comes from the conversion court of the Israeli Chief Rabbinate, which is known for its exacting Orthodox standards.
Both were rejected by Italy’s own Orthodox rabbinate, and he was forced to stand before another rabbinic court in Italy.
“I have at this moment — don’t start to laugh — three documents that prove that I am a Jew, two Ketubah [marriage contracts] for my wedding, and so on, again and again and again,” Scibilia said.
Others’ experiences in the region have been even more fraught, he said.
“The problem in Italy, that if you try to study with any rabbi here, you can study for 20 years, maybe you can die even before you reach the end of the tunnel,” he said. “From my point of view, they are playing with the spirituality of these people.”
In a statement last year, UCEI called the the Catanians “a phantom ‘Jewish community’” and accused them of “misleading the local institutions and deluding believers and sympathizers into adhering to traditional religious rites, never actually recognized or authorized by the Italian rabbinical authority.”
“Between UCEI and the Italian republic is an agreement signed in ‘87,” Di Segni said. “This law means everything about Jewish communities in Italy is through the Union Jewish community in Italy (UCEI).”
Noemi Di Segni, shown in Rome in 2017, is president of the Union of Jewish Communities in Italy. (Stefano Montesi/Corbis via Getty Images)
Triolo said he isn’t too concerned about UCEI’s recognition.
“Ours is a process of refounding old communities that existed as early as 200 and up to 1492,” Triolo said. “Our recognition is already in our history. At that time the UCEI did not exist. We were there and we simply returned!”
No one knows when Jews first arrived in Sicily, but the Talmud tells a story that claims Rabbi Akiva, a well-known early rabbinic sage, visited the island in the early second century and told of a small Jewish community in Syracuse. Some historians believe the Roman writer Caecilius Calactinus — who was born in a town near Messina in the first century B.C.E — to have been of Jewish origin.
All agree that over the course of history, Sicily’s Jews watched as the island was traded between Greeks, Carthaginians, Romans, Arabs, Normans and half a dozen other empires. The narrative has also long been that Jewish life there ended five centuries ago, under Spanish rule.
The Spanish empire’s Jews suffered the same fate as Jews from the Iberian peninsula, who would become known to the world as Sephardim when they were expelled in 1492.
The descendents of Spain — and Sicily — spread throughout the world, establishing communities in North Africa, throughout the Ottoman empire, in the Netherlands and ultimately the British Isles and North America, as it was believed that Judaism faded away in their homelands.
Catania’s Jews disagree, arguing that many Jews practiced their religion over the centuries, in secret.
Triolo and others in the community formally inaugurated their synagogue in October. It was furnished with Torah scrolls donated by the Ohev Sholom synagogue in Washington, D.C.
The synagogue is situated in the tower of the Castello Luecatia, an early 20th-century structure built by a merchant believed to be of Jewish origin. The building was granted to the community by the city’s municipality.
“So they had the people, they had a synagogue, but they needed somebody to teach,” Ventura said.
The community meets in the Castello Luecatia, an early 20th-century structure built by a merchant believed to be of Jewish origin. (David I. Klein)
Ventura, who is Orthodox, may be the island’s first permanent working rabbi in over 500 years, but it’s not his first time working with Bnei Anusim.
Back in his native Brazil, Ventura was the leader of the Synagogue Without Borders, an organization through which he served 15 communities in Brazil’s north that were made up of descendants of Jews who came with the first Portuguese colonists to South America and who ultimately had to hide their identity as the Inquisition spread to the New World.
His work there put him in conflict with Brazil’s Jewish establishment, too. But Ventura is unfazed.
In Brazil, he founded synagogues and summer camps and built mikvahs and yeshivas across the country’s north. Since 2015, he has facilitated the conversion of hundreds of Bnei Anusim, bringing them back into the fold of mainstream Orthodox Judaism.
“I am a teacher since I was 21 years old,” he said. “Now I am 49, along with my wife. It’s one of the things we love to do, and know how to do. To teach Jewish philosophy, to teach Torah, to teach Tanakh, to teach the story of the Jews in Brazil, and now we are starting to teach the story of the Jews in Italy, the story of the Inquisition etcetera.”
In Castello Leucatia, he leads Shabbat services with the energy of a gospel preacher, pausing between prayers to explain a verse, teach a new tune, welcome latecomers, or simply to allow the congregation to talk.
Catania community members are shown at a recent gathering. (David I. Klein)
“This is what’s most important,” he remarked during one such lull on a recent Friday night. “That they get to talk and be a community.”
Ventura had organized a Shabbat event for other Jews across Italy — from Naples to Turin — who shared his belief that the future of Judaism was in communities like the one in Catania.
“Our point of view of Judaism is that we have to be a part of society, we don’t have to insulate ourselves, we believe that Judaism has a lot to contribute to society,” Ventura said. “In Brazil, we have a lot of connections with people from the periphery, in the favela and other communities, immigrants, Indians, etcetera. So that is something we want to establish here, to teach the people a Judaism that brings good things to the wider society.”
Ventura isn’t the only one working with such communities in southern Italy. Across the Strait of Messina, Jewish life has also been on the rise in Calabria — the toe of Italy’s boot — thanks to an American-born rabbi named Barbara Aiello.
Aiello, though raised in Pittsburgh, is of Calabrian descent. She returned to the land of her ancestors in the early 2000s and began working with the Bnei Anusim there, ultimately establishing a synagogue called Ner Tamid del Sud, meaning “eternal light of the south.”
“Until now, nobody took care of Judaism in the south of Italy,” Scibilia said while looking out at the Mediterranean from the terrace of Castello Leucatia.
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On Columbus Day, remember Abraham Zacuto, the Jewish astronomer history forgot
(JTA) — Every October, Christopher Columbus returns not only as history but as controversy. The voyages associated with his name transformed the world, but their legacy is inseparable from conquest, coercion and the destruction that followed European expansion.
Yet the same Iberian age also produced a quieter and far less controversial revolution: advances in astronomy, mathematics, cartography, instruments and practical navigation that made sustained oceanic voyaging possible. Its protagonists included scholars, translators, mapmakers, instrument makers and pilots whose names are far less familiar than those of the captains who commanded the ships.
Among them, one figure deserves particular remembrance on Columbus Day: Abraham Zacuto, a Jewish astronomer born in Salamanca around 1452. Zacuto belonged to the same Iberian world as Columbus, but experienced its monarchies very differently. In 1492, Columbus sailed west under the patronage of Ferdinand and Isabella. That same year, the Catholic monarchs ordered the Jews of their realms to convert or leave. Zacuto left Castile and continued his work in Portugal. The celebrated maritime discoveries and the expulsion of Iberian Jewry were therefore not distinct historical worlds; they unfolded under the same rulers, at the same moment, within the same culture of ambition, knowledge and power.
Zacuto stands out within that larger scientific story. He was a rabbi, astronomer, mathematician and historian whose astronomical work helped give oceanic navigation a new degree of precision and practicality. His contribution belongs not at the margins of the Age of Exploration but within the scientific infrastructure that made long-distance navigation increasingly systematic.
Around 1478, Zacuto completed his great Hebrew astronomical work, “Ha-Hibbur ha-Gadol,” the “Great Composition.” Working within a long scientific conversation that included Greek, Islamic, Jewish and Christian astronomy, he refined and organized astronomical calculations in forms of exceptional practical value.
After the expulsion from Spain, Zacuto entered Portugal at precisely the moment when the kingdom was pushing maritime exploration farther into the Atlantic and down the African coast. Zacuto’s pupil, José Vizinho, a Jewish adviser to Portuguese King John II, was associated with the practical Latin and Castilian presentation of Zacuto’s astronomical material. In 1496, Zacuto’s Almanach Perpetuum was printed at Leiria in four known issues – three with Latin preliminary matter and one with Castilian.
The importance of those tables was intensely practical. They supplied precise, ready-to-use values for the changing position of the sun through the year. For a pilot on the high seas in daylight, far from recognizable coastlines, this meant that a noon observation of the sun could be combined with solar-declination data to determine latitude — the ship’s north-south position. The difficult astronomical calculations had already been embodied in the tables. What remained aboard ship was an operational procedure: Observe the sun, consult the appropriate value and calculate latitude. That combination of precision and usability greatly facilitated daytime position-finding at sea. Solar tables derived from Zacuto’s work entered early Portuguese navigational manuals and became part of the practical scientific culture of oceanic travel.
The clearest measure of Zacuto’s importance may be what happened next. The Almanach did not remain a local Portuguese publication. Its tables were reprinted repeatedly in Venice in 1498, 1502, 1525 and 1528. A work first printed in Leiria moved into one of Europe’s great publishing centers and continued to circulate for decades. That publishing history alone tells us something about the standing Zacuto’s astronomy acquired.
Its reach extended farther still. Zacuto’s astronomical material was translated and adapted into Arabic. One Arabic version was produced, likely in Istanbul, in 1505-06; another, associated with Ahmad ibn Qasim al-Hajari in Morocco around 1624, survives in several manuscripts. The work of a Jewish astronomer writing in Hebrew in 15th-century Salamanca had crossed into Latin, Castilian and Arabic scientific cultures.
Zacuto’s name also became entwined with the memory of the great navigators. Accounts have long connected his tables with Columbus and Vasco da Gama, including the famous 1504 lunar eclipse in Jamaica. In this episode, Columbus intimidated Indigenous Jamaicans by predicting the disappearance of the moon, relying on Zacuto’s almanac, which he had on board. A manuscript connected with the Almanach also survives in Seville’s Biblioteca Colombina, the library created by Columbus’s son Hernando. Taken together, these associations reveal the stature Zacuto’s work acquired in the historical memory of the Age of Exploration.
Perhaps the most striking part of Zacuto’s story is what happened to the man himself. Portugal valued the kind of expertise he represented. Yet in December 1496, King Manuel I ordered Portugal’s Jews to leave unless they converted, and in 1497 the crown subjected the Jewish population to mass forced conversion. Zacuto left Portugal as well.
Exile did not end either his travels or his scholarship. From Portugal he moved through North Africa, including Tunis, before eventually reaching Jerusalem. There, late in life, he returned once more to the astronomical work that had made his name known across the Mediterranean, recalculating and updating his earlier tables for the Jewish calendar and the meridian of Jerusalem. The strongest recent reconstruction of his life places his death in Jerusalem in Tevet 5274, or late 1513 or very early 1514 — commonly given as 1514.
Zacuto’s story is therefore larger than a footnote to Columbus. It joins two strands of Sephardic history too often told apart: persecution and exile, and the transmission of knowledge, texts and technologies across borders.
Zacuto’s own tables and 15th-century procedures are now obsolete, but their underlying navigational logic endures. Modern celestial navigation still determines position by combining observations of the sun, moon, planets or stars with authoritative astronomical data. The U.S. Naval Academy requires all midshipmen to study navigation, and its current curriculum includes celestial navigation alongside electronic methods. The U.S. Naval Observatory still describes celestial navigation as a critical independent backup to GPS and other electronic systems. And the Nautical Almanac, first published in 1855, remains the standard U.S. Navy resource for marine celestial navigation. The instruments and calculations have changed, but the essential logic remains: Observe the heavens, consult reliable astronomical data and determine position.
Zacuto’s scientific reputation also survives in an unexpected place. In 1935, the International Astronomical Union formally adopted the name Zagut for a lunar crater honoring Abraham ben Shmuel Zacuto. Modern astronomy has, quite literally, written his name onto the Moon.
Columbus remains a household name because voyages leave dramatic images: ships, landfalls, encounters and conquest. The calculations, tables, instruments, translations and printed books that made such voyages possible are easier to forget. Remembering Zacuto widens the story: His tables brought greater precision and practicality to daytime navigation; his work crossed languages and continents; and his life traced the routes of Sephardic exile from Iberia to Jerusalem. The age of maritime discovery was also an age of scientific discovery, and some of the knowledge that carried Iberian ships across oceans was created by scholars whose communities those same monarchies expelled.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the views of JTA or its parent company, 70 Faces Media.
The post On Columbus Day, remember Abraham Zacuto, the Jewish astronomer history forgot appeared first on The Forward.
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Recorded anti-Jewish hate crimes rise 10% in England and Wales
(JTA) — Hate crimes targeting Jewish people in England and Wales rose by 10% in the year ended in March, according to the latest data released by the British government.
Police-reported hate crime — including crime influenced by other factors such as race and sexual orientation — overall increased by 7% compared with the previous year, according to the Home Office data released last week.
British Foreign Secretary Ed Miliband posted on X on Monday, “Antisemitism has no place in our society. This morning, I hosted a crucial discussion with the J7 Global Task Force to discuss how we can work together across countries to stamp out the scourge of antisemitism.”
Following the meeting, the Board of Deputies of British Jews issued a statement explaining that Miliband and the task force had discussed, among other things, “the sharp rise in global antisemitism” and the “continued demonisation of Israel.” Representatives from the U.K., the U.S., Canada, Germany, France, Argentina and Australia make up the task force.
“In the meeting, the J7 proposed a new international intergovernmental ministerial task force on antisemitism, comprising the countries represented in the J7 and taking on the key themes discussed. We were pleased that the Foreign Secretary agreed to host an inaugural meeting of J7 countries’ ministers to start this process,” the statement sent to JTA said.
The Community Security Trust, a charity that protects the Jewish community and monitors antisemitism, said on X that the new data show “that antisemitic hate crime remains at an unacceptably high level.”
“As seen previously, Jewish people continue to experience by far the highest police-recorded rate per head of religious hate crime of any faith group,” CST said. “This shows the disproportionate scale of anti-Jewish hatred and its impact on Jewish life in Britain.”
Religious hate crime rose by 13% overall in the 12 months to March 2026, the report said. The overall figure rose from 10,067 to 11,419 offenses.
The two groups most affected were Jews and Muslims, the Home Office said. Religiously motivated hate crimes against Muslims increased 15%, the report found, with spikes reported around public protests in September 2025 and the start of the U.S. war with Iran in February.
The number of recorded offenses affecting Jews rose from 2,874 to 3,162 offenses, spiking after the attack on Heaton Park synagogue in Manchester last year on Yom Kippur.
Two men, Melvin Cravitz and Adrian Daulby, were killed on Oct. 2, 2025, after Jihad Al-Shamie, who was wearing a fake suicide bomb belt, drove into the gates of Heaton Park synagogue and began attacking congregants with a knife. Cravitz died from stab wounds; Daulby was fatally struck by a police bullet during the response.
A spate of violent antisemitic incidents followed this year, including the torching of four ambulances belonging to Jewish volunteer service Hatzola on March 23 and the stabbing of two Jewish men in separate attacks in Golders Green on April 29.
The Home Office figures, which do not include data from London’s Metropolitan Police Service because of a change in how it records crime, showed the second-highest level of religious hate crime directed at the Jewish community since the Home Office began keeping records in 2018. It was surpassed only by the year ending March 2024.
“In the last year, there were 117 police recorded religious hate crimes targeted at Jewish people per 10,000 population, the highest rate for any religious group. The next highest rate was for religious hate crimes targeted at Muslims, with 13 per 10,000 population,” said the Home Office.
The report was published on Oct. 8, at a time of heightened sensitivity. Eleven people were arrested at pro-Palestinian marches in London a day earlier, despite calls by the Metropolitan Police to avoid demonstrating on the anniversary of Hamas’ deadly 2023 raids inside Israel.
Police reported 20 arrests at Saturday’s pro-Palestinian protest in London, where many demonstrators were wearing kaffiyehs, waving Palestinian flags and brandishing banners.
The level of hate directed at the Jewish community has remained at an “elevated level” since the beginning of the Israel-Hamas conflict, the report stated.
The CST said, “There is an urgent need to reduce the amount of incitement connected to conflict overseas,” adding that “much more needs to be done across society to tackle this problem.”
Over the summer the government announced a major funding boost to support the Jewish community, promising £250 million ($335 million) over the next three years for increased policing and protection of Jewish communities.
More remains to be done, according to community organizations.
A spokesperson for the Board of Deputies of British Jews said the report’s publication “confirms the need for rigorous prosecution to ensure deterrence, and a whole of society approach to tackling hatred and extremism, and to stopping conflict in the Middle East being used to incite hatred against the Jewish community.”
The Campaign Against Antisemitism said the report was evidence that the British justice system was failing the Jewish community.
“Antisemites, emboldened by the Hamas terrorist atrocity three years ago, are not only not letting up in their hatred but are doubling down,” it said in a statement. “That’s because there is no real deterrent. So really these figures are most damning for the criminal justice system, which has utterly failed to defend British Jews.
“Even as conflict in the Middle East is easing off, antisemitism in the U.K. is rising, yet there have been essentially no changes in policing policy over the past three years and nobody has been held to account for this monumental failure,” the campaign said.
This article originally appeared on JTA.org.
The post Recorded anti-Jewish hate crimes rise 10% in England and Wales appeared first on The Forward.
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Hasan Piker criticizes ‘opportunists’ who accused Mamdani of genocide
(JTA) — Hasan Piker called the protesters who jeered New York Mayor Zohran Mamdani at an Oct. 7 vigil last week “opportunists,” who “tarnished” the anti-Zionist movement’s message.
Piker, the popular streamer who has campaigned for a number of democratic socialist candidates, made his remarks Sunday at Jewish Currents Live, an all-day event hosted by the left-wing magazine at the Brooklyn Academy of Music.
Speaking on a panel titled “Can the Left Wield Power?”, he said that the protesters had “valid concerns,” including demands like firing police commissioner Jessica Tisch and disbanding the NYPD’s Strategic Response Group, a heavily armed unit that often responds to protests.
But he criticized the Democratic Socialists of America — the left-wing political organization that Mamdani has called his “political home” — for not playing a bigger role in last week’s protest, which started at City Hall and later overran an Israeli peace vigil. DSA did not sponsor the protest, though some campus chapters of its student section, the Young DSA, participated.
“The DSA not being at the forefront of the anti-Zionist mobilization in New York City is what allowed that mobilization to be tarnished by opportunists, sectarians and those who actually were calling him a genocidaire — which I obviously find to be ridiculous,” Piker said, referring to protesters’ chants of “Mayor Mamdani you can’t hide, we charge you with genocide.”
Piker, who has drawn heat for his anti-Israel views, did not comment on the Hamas iconography displayed by numerous protesters, nor the decision to crash an Oct. 7 vigil that memorialized the 1,200 people killed in the Hamas-led attacks on that date in 2023, and the 74,000 Palestinians who have been killed since then, according to Gaza health ministry figures, which do not distinguish civilians from combatants.
Separately, Mahmoud Khalil, the Columbia University pro-Palestinian protest leader who was detained by ICE last year, reportedly criticized those protesters’ “purity politics” during an event in Washington, D.C.
“You don’t have to agree with someone 100 percent — 85 percent is good,” he said, provided that the end goal is “liberating Palestine and ending the unconditional support of the United States.”
Where should Democrats draw the line?
Two Democratic congressional nominees from New York, Brad Lander and Darializa Avila Chevalier, appeared on a separate panel focused on Israel and the Democratic Party.
Lander is Jewish and Darializa Avila Chevalier helped lead Columbia University’s pro-Palestinian encampment in 2024. Peter Beinart, editor-at-large at Jewish Currents, moderated the panel, which also featured Georgia state Rep. Ruwa Romman, the first Palestinian American elected to public office in her state.
Their discussion exposed some of the gaps between Lander and Avila Chevalier, both progressives who were endorsed by Mamdani this year and who appeared in a campaign ad together alongside fellow Mamdani endorsee Claire Valdez.
Beinart asked where Democrats should draw the line on what is considered legitimate Palestinian resistance. He pointed to the pro-Palestinian protest held in New York City on Oct. 8, 2023, which Avila Chevalier attended and Lander called “abominable” at the time.
“I think international law has already drawn that line,” Avila Chevalier said, arguing that U.S. protests should target Israel, which receives U.S. support, rather than Hamas.
“We could be the biggest anti-Hamas protesters, but a protest against Hamas in the U.S. isn’t going to do anything,” Avila Chevalier said. “Because we don’t fund it. We don’t have any structural power over it, there is nothing tying us to that institution other than condemning it endlessly.”
After the event, Lander did not confirm to the Jewish Telegraphic Agency whether he had spoken about that Oct. 8 protest with Avila Chevalier.
“We have talked about these issues broadly in private, and I don’t want to characterize those conversations,” Lander told JTA. “And obviously I’ve made my feelings known in public, and I stand by them. I mean, on that day, I was in mourning.”
An attendee named Mark, 29, who declined to share his last name to avoid potential workplace complications, said he felt that Avila Chevalier “didn’t really acknowledge the criticism about perhaps disregarding loss of life; despite the power imbalance, it is lost life.”
For Lander, meanwhile, Mark said it was “politically expedient” for him to not directly address Avila Chevalier’s presence at the 2023 protest. “This is a super lefty crowd that probably would eat him alive if he went against her right now,” he said.
During the panel, Avila Chevalier repeated her call for an arms embargo against Israel while Lander stopped short of doing so, consistent with his statements in the past that Israel should be able to buy defensive ware. Both said Congress must pass the Block the Bombs Act and vote to suspend the sale of offensive U.S. military weapons to Israel. Lander was the only speaker on stage who advocated for a two-state solution in the region.
Beinart asked Romman about Jon Ossoff, the Jewish Democratic senator running for reelection in her state, and how she views his stance on Palestine. She said she was pleased that both Georgia senators have been consistently voting in favor of Bernie Sanders’ resolution to block arms sales to Israel, but added that “in terms of leading, in terms of rhetoric, there’s still a lot of work to be done.”
“We’ll get everyone to where we need them to be eventually,” she said.
‘The bund is back in town’
The Jewish Labor Bund — the early 20th-century socialist movement that fought against Bolshevism, Nazism and Zionism — came up at numerous points on Sunday. One attendee doled out fliers with a website URL and the message, “Tell your bubbe the bund is back in town.” It was also a subject of a conversation that featured Molly Crabapple, whose 2026 book “Here Where We Live is Our Country” focuses on the Bund.
Arlene Geiger, an Upper West Sider and longtime activist, told JTA that she related to those conversations.
“My connection to Judaism is not to Israel, it never has been. It’s more to Eastern Europe and the Bund, so that spoke to me,” Geiger said.
Mark, who is from New Jersey, said he doesn’t come from a “staunchly pro-Zionist” family, but that he has a new interest in leftist Jewish spaces since realizing that he could no longer comfortably distance himself from the issue of Israel, which he believes is committing a genocide.
“It’s just an education for me to be immersed in this kind of space,” he said.
This article originally appeared on JTA.org.
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