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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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I gathered the data on Jewish fiction publishing. The trends are alarming.
(JTA) — In early 2023, I wrote a novel that was Jewish in every possible way. The lovers called each other “ahuvati” and “neshama sheli” — Hebrew for my love and my soul. There were scenes in Tel Aviv, family histories shaped by the Holocaust, a climax involving cancellation by left-wing antisemites, and an overall tone of aching sadness.
I was already a successful nonfiction author with two books that had sold more than 150,000 copies. I had a track record and a substantial online platform, And my new book garnered substantial interest. When I began querying fiction agents in early 2024, I received 20 requests for the full manuscript and four offers of representation in just six weeks.
But there were warning signs. One non-Jewish agent told me that my Jewish social media presence might make the book impossible to sell. “At least your characters aren’t Zionists,” she said. (My characters were obviously Zionists.) A Jewish agent gave me painful but pragmatic advice. She told me that I should probably remove all Jewish content in the book that didn’t directly drive the plot. Most painfully, she suggested that I change the name of a character named Yael. “It’s one of my favorite names,” she said. “But it’s Israeli.”
I signed with an agent who assured me that no such changes were necessary, and the novel went out to publishers.
It did not sell.
There are countless reasons a book may not be published. Taste is subjective. Editors carefully build their lists. Nobody is owed a book deal. And it remains entirely possible that my novel wasn’t as good as the agents thought it was.
But after I shared my experience online, Jewish writers began telling me stories that sounded unnervingly familiar. Authors whose expected book deals vanished. Writers whose agents could “no longer champion” their careers. Books that were bought for six figures before Oct. 7 but barely promoted afterward. Israeli agents with stacks of manuscripts that American publishers would not even consider.
For Jewish authors, perhaps the most visceral gut punch was a viral spreadsheet titled “Is your fav author a zionist???” It was a list of Jewish fiction authors, color-coded by how Zionist they were perceived to be, with a column detailing their purported transgression. The spreadsheet itself was eventually taken down, but the message sent to the industry was clear: If you work with Jewish authors, it will cost you.
Aware that even the staggering evidence I was amassing remained anecdotal, I wanted to find a way to track the impact of what was happening more empirically.
I turned to Publishers Marketplace, the leading industry database where many book deals are announced, and reviewed fiction deals for books by Jewish authors that publicly signaled Jewish or Israeli content. What I found was grim. Between 2023 and 2024, there was a 76% decline in fiction deal announcements to large presses that mentioned Jews, Judaism or Israel. The numbers improved somewhat in 2025, but they did not recover. Compared with 2023, announced sales of Jewish books were still down 47% at large presses.
And the early 2026 numbers are worse: Looking at what has been announced so far this year and annualizing the comparison, fiction deals mentioning Jewish content are down 82% at large presses compared with 2023.
Like all data sets, this one is imperfect. Not every book deal is announced on Publishers Marketplace, and not every announcement mentions Jewish content when a book contains it. It may be that agents and publishers are less willing than they once were to mention Jewish themes in deal announcements, despite the content of the books themselves.
But the data is the best we have for now. And if the problem is that Jewish content is something the industry feels that it needs to obscure when announcing deals, that is also a major problem.
Whatever the explanation, I found that there is no question that publicly announced fiction deals foregrounding Jewish themes dropped sharply after Oct. 7, and the decline appears to be worsening. This should alarm anyone who cares about Jewish literature, but also anyone who cares about the free exchange of ideas.
I am currently working with the Anti-Defamation League as it examines antisemitism in publishing. Part of my efforts have been to understand what’s happening on an individual level, because while data is important, it can only tell us so much.
As someone well connected in the Jewish literary scene, I reached out on social media to ask people across the industry to share their experiences. I expected a handful of messages. Instead, my inbox filled with accounts from published and unpublished authors, agents, editors, Big Five employees, audiobook performers and marketers. People from every part of the industry described specific patterns of exclusion around Jewish writers, Jewish stories and Israel-related material. These trends fit with what PEN America related at length last week in its report on Jewish and Israeli exclusion in publishing — a report that I believe held back from reckoning fairly and honestly with what Jewish authors are facing.
I had begun my investigation wondering whether my own novel simply wasn’t good enough. And the truth is, it may not be. But this isn’t about any one book. What we’re looking at is a broader pattern: Jewish stories have become professionally risky, while Israel-related material has become positively radioactive. Because of that, many institutions within publishing appear to be choosing silence over confrontation.
The stakes here are not simply professional disappointment for Jewish authors, or even the destruction of creative careers. For the Jewish community, the stakes are existential. If Jewish stories are not published, then part of the Jewish record goes missing.
As a people, text has been our portable homeland. We have used words to bind ourselves together, in argument and agreement, across generations. Sentences have tied Am Yisrael to Eretz Yisrael. Modern Zionism was argued into existence through pamphlets and speeches. Law, memory, argument, longing, testimony, jokes, recipes, grief, liturgy: we have always carried ourselves through history in words.
In the rabbinic telling of the Roman siege of Jerusalem, Rabban Yohanan ben Zakkai’s plea is: “Give me Yavneh and its sages.” He does not ask to save the temple or Jerusalem, but instead to save the Jewish people through the study of Torah. In the face of what could have been our obliteration, he helped usher in the era of Rabbinic Judaism by placing his faith in our texts.
In the Warsaw Ghetto, Emanuel Ringelblum and his fellow members of Oneg Shabbat secretly documented Jewish life under Nazi occupation. As the death vise of history tightened around them, they preserved Jewish testimony. And in 1949, just months after Israel’s War of Independence, S. Yizhar published “Khirbet Khizeh,” a novel documenting the moral complexity of 1948 in real time. He trusted his readers’ collective empathy and intellect, even while his new state was raw, precarious, traumatized and still fighting to understand herself.
Jews do not wait until history is finished with us. We write while the dust is still in our mouths.
But our stories don’t only serve as testimony to our pain. They are also about sex, food, family, money, mysticism, ambition, marriage, doubt, Israel, diaspora, bad decisions, holy arguments, vulgar jokes, longing, grief, pleasure, and survival. They are the record of people who are still here, still making art, still spinning stories in multiple languages.
It is true that many of our most lasting stories did not need a publishing house at all. But carrying those stories forward has always been collective work. If the institutions entrusted with publishing literature will not carry or promote Jewish stories, then Jews will have to build the institutions that will.
While I still hope to publish my own novel one day, this stopped being about my manuscript a long time ago. What matters now is reenvisioning Jewish publishing as an act of peoplehood — one that we must all roll up our sleeves to make happen.
This article originally appeared on JTA.org.
The post I gathered the data on Jewish fiction publishing. The trends are alarming. appeared first on The Forward.
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How a Trump attack on Jon Ossoff could fuel the first Jewish presidency
(JTA) — Jon Ossoff, the Jewish senator from Georgia and the focus of speculation about a 2028 run for the presidency, is prepared to be the target of an address Thursday night by President Donald Trump.
Ossoff told reporters that if Trump, as expected, questions his and Sen. Raphael Warnock’s 2021 election wins, then the president would be “calling Georgia voters illegitimate.”
Trump has repeatedly claimed without basis that his 2020 presidential election defeat in Georgia, and wins by Democrats Ossoff and Warnock in runoffs the following January, were rigged. He has deployed federal law enforcement to Georgia to search for evidence of fraud, even though repeated probes have uncovered nothing.
The speech comes as Ossoff has gained national attention for his repeated attacks on the president in his reelection bid against Trump-endorsed Rep. Mike Collins.
Ossoff’s battle with Trump could fuel buzz for his vying for the Democratic presidential nomination in 2028.
Ossoff has repeatedly denied interest in running for president this cycle. But Democratic pollster Adam Carlson imagined an excerpt from a “Former President Ossoff’s memoir in 2060.”
“I wasn’t planning on running for president. It was never an ambition of mine,” Carlson wrote on X, following initial reports that Trump’s address could come as soon as Monday. “Then Trump did that super weird address on July 13, 2026 and here we are.”
Ossoff, 39, were he to run and win, would be the first Jewish president of the United States, and his Jewish identity has crept into discussions about his potential candidacy.
He has drawn comparisons to Barack Obama, who said in 2006 that he “will not” run for president, two years before he did so successfully.
The buzz around Ossoff has largely focused on his sharp criticism of Trump, attracting some prominent left-wing figures. Progressives such as Gen Z commentator Jack Cocchiarella and Zohran Mamdani adviser Morris Katz have lauded Ossoff’s messaging.
Left-wing streamer Hasan Piker — a harsh Israel critic who has drawn allegations of antisemitism — said Ossoff “will be my dark horse pick, depending on how he presents himself if he has ambitions for higher office.”
One subject that Ossoff has largely steered clear of during his reelection campaign is Israel, a growing wedge issue among Democrats and a litmus test for democratic socialists like Piker. While multiple possible presidential candidates have sworn off the pro-Israel lobbying group AIPAC, Ossoff has not weighed in on the group.
Ossoff has positioned himself as an Israel supporter who opposes Prime Minister Benjamin Netanyahu’s government. Just over a month after Hamas’ Oct. 7, 2023, attack on Israel, he referred to himself as a “pro-Israel Jewish American” in an address. He said he was praying for the Israeli hostages’ freedom and urges “mercy for the innocent civilians in Gaza.”
He has since voted to block some weapons sales to the country — along with an increasing number of Senate Democrats who have questioned military assistance to Israel as the war has devastated Gaza — while voting to allow the sale of defensive weapons. He wrote in July 2025 that “the United States must continue to support the Israeli people, who face the persistent threat of rocket and missile attack and have been subjected to intense aerial bombardment from Iran, Lebanon, and Yemen.”
Ossoff’s first vote against weapons in November 2024 spurred a critical open letter from several Georgia Jewish organizations including synagogues, Jewish schools, the local Anti-Defamation League chapter and other groups. His vote also drew the attention of AIPAC, which released 30-second ads attacking U.S. senators — including Ossoff — who had voted to block weapons sales.
Radio host Eric Messersmith said last month that, in an effort to win over a party that is divided on Israel, Ossoff “might be the Democrat that can thread the needle because even though he’s Jewish, he’s very critical of the Israeli government, very critical of Benjamin Netanyahu.”
“He has credibility on that issue, so it’s possible that I think he could fill that lane in between the two extremes of the Democratic party,” Messersmith said in a widely circulated conversation on CNN.
CNN’s Elex Michaelson drew criticism online when he added, “As a Jew, some people read a little more Jewish than other people, and Jon Ossoff may not read as Jewish as [Pennsylvania Gov.] Josh Shapiro does, for whatever’s that worth.” Michaelson later apologized.
Ossoff has deep ties to the local Jewish community, and has spoken about the impact of growing up around his uncle who was a Holocaust survivor.
Living among survivors “has a profound impact on how I view the State of Israel, recognizing that the State of Israel was established 75 years ago as Jews rebuilt in the ashes of the Holocaust, and sought to establish a secure homeland for the Jewish people,” Ossoff told the American Jewish Committee in May 2023.
The Georgia Democrat’s team reported that Ossoff raised an $20 million in the year’s second quarter, ending it with $42 million in cash on hand.
Jewish Insider reported that some Jewish Georgians are torn. Collins has faced accusations of antisemitism and having ties to the far right. Collins’ son-in-law is a white nationalist social media influencer who has shared antisemitic material and Nazi imagery, CNN reported on Thursday. Collins has said some of his own statements were misunderstood, and has defended himself by citing his support for Israel.
“Donald Trump’s handpicked candidate Mike Collins is a notorious bigot, antisemite, and extremist,” Ossoff posted on social media last month.
Ahead of Trump’s address, Ossoff said he expects the president “to use whatever he puts out there on Thursday as a pretext” to interfere in the November election, or “to lay the groundwork for challenging the result.”
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In the wake of Graham Platner’s success (and fall), a candidate to replace him changes his mind about ‘genocide’
(JTA) — When Jordan Wood vied last fall for the Democratic nomination for Maine’s U.S. Senate seat, he avoided accusing Israel of genocide, citing a link between rising antisemitism and “the language” that people use.
Graham Platner, who went on to overwhelmingly win the nomination, did not stint on using the term. Platner is out after accusations of sexual assault, and Wood is once again running in the abbreviated primary to replace him. (Platner has denied the accusations.)
And now the former congressional staffer is changing his tune.
“I believe we can’t continue to fund Israel’s genocide in Gaza,” Wood wrote on social media last week. “It’s a moral atrocity. We should be using our taxpayer dollars to fund schools, healthcare, and childcare here at home, not on bombing innocent civilians.”
Last November, Wood said he was concerned the word was so loaded as to be dangerous. He told Democratic commentator Kaivan Shroff that he believed Israel has committed war crimes in Gaza, but stopped short of using the term genocide.
“I’ve hesitated on it because I’m also seeing a real rise in antisemitism in the United States,” Wood said then. “My husband is Jewish, and the acts of violence toward Jewish Americans is very much connected to the language that we use.”
It would be “a huge deal for the United States Congress to designate what’s going on in Gaza as a genocide officially,” Wood said
“There could be consequences to that of U.S. citizens that have served in the IDF,” he said. “Do they get prosecuted?”
Wood’s campaign did not respond to a request for comment on what prompted him to adopt the term.
The Maine Democratic Party has until July 27 to nominate a replacement for Platner, an anti-Israel progressive, in hopes of unseating GOP Sen. Susan Collins.
Wood, along with major candidates Troy Jackson, Nirav Shah and Shenna Bellows have all accused Israel of having committed genocide since launching their campaigns, underscoring the shrinking popularity of Israel among Democratic voters and their representatives in the wake of its war in Gaza – and perhaps noting Platner’s success in making Israel an issue in the race.
In an interview this week with The Advocate, Wood criticized the embattled Platner, while saying that he would “carry on that platform” that had energized Maine voters.
“I separate Graham, the movement, from the person,” Wood said. He pointed to issues like conditioning aid to Israel and rejecting corporate PAC and AIPAC money, as priorities that he shared with Platner.
Wood told Shroff in November that he would not take money from AIPAC, and added that there is a “huge amount of distrust” of the pro-Israel lobbying organization among Democratic voters.
“I believe the only way to truly prove to a voter that you are voting and prioritizing policies in their best interest, and for our country’s best interest, is to remove any perception of corruption or misdealing,” Wood said.
He has also been consistent in saying that he would vote in support of Bernie Sanders’ resolutions to block the sales of certain weapons to Israel, while maintaining that that shouldn’t mean halting the U.S.-Israel relationship altogether.
“The United States should absolutely have a cooperative relationship with Israel, and I want that relationship to work. But a real partnership is not a blank check,” Wood told Jewish Insider last week. “It comes with honesty and accountability. The United States has enormous leverage with the Israeli government, and we’ve been refusing to use it.”
Wood and a number of other candidates will participate in a televised debate on CNN on Thursday night, ahead of the July 27 nominating convention.
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