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This Jewish actor plays Richard Dreyfuss in Broadway’s ‘The Shark Is Broken’
(New York Jewish Week) — In 1974, three men — Roy Scheider, Richard Dreyfuss and Robert Shaw — spent countless hours together aboard the Orca, a converted fishing boat docked in the open ocean east of Martha’s Vineyard. The trio, all actors, were filming “Jaws,” the Steven Spielberg-directed blockbuster whose filming schedule famously went 100 days over schedule.
The Orca is also the setting, and the men the cast of characters, of the play “The Shark Is Broken,” now playing at Broadway’s Golden Theatre. The play chronicles the tense relationships between the actors as they sit onboard, day after day, waiting — with decreasing amounts of patience — for the film’s mechanical shark (nicknamed “Bruce”) to be repaired so filming can continue. Like any group of near-strangers forced together in close proximity for a prolonged period of time, they bicker, bare their souls and play mindless games to pass the time.
Alex Brightman, 36, a Tony-nominated actor best known for originating leading roles in “Beetlejuice” and “School of Rock,” plays Dreyfuss, the Jewish actor who himself played the movie’s earnest marine biologist, Matt Hooper.
“The Shark Is Broken” keeps its three-person cast onstage for nearly the entire 90-minute show, and much of it centers around Shaw’s distaste for Dreyfuss. (Shaw is played by his son, Ian Shaw, who co-wrote the play based, in part, on his father’s drinking diary from his time on set.) Shaw — embittered, ill-tempered and frequently drunk— has no patience for Dreyfuss, a Brooklyn native who is anxious, eager and, according to the script, caught the acting bug after auditioning for a play at Los Angeles’ Westside JCC.
Dreyfuss’ Jewish identity is made clear from the play’s start, primarily through his own self-deprecating humor. He jokes about how his skin “bypasses tan and goes directly to sunstroke,” and how Spielberg nearly cast the emphatically non-Jewish looking John Voigt in the role of Hooper. Expressing his dislike for the ocean, Dreyfuss says, “Jews should stay away from water. Nothing good ever happened to any Jews on the water.” (Turns out that’s a sentiment with which Brightman, not a huge fan of the ocean himself, wholeheartedly agrees.) Later, as the characters dive into their childhoods, Dreyfuss reveals how his “typical Jewish father” wanted him to become either a lawyer or a doctor; this sliver of backstory helps the viewer to understand the anxiety Dreyfuss is feeling about achieving success as an actor.
Like Dreyfuss, Brightman is Jewish. He approaches his character with a fast-talking vulnerability, throwing his full physicality into the role. The New York Jewish Week caught up with Brightman in between shows to hear about his own Jewish identity, what it’s like playing a real person and how he relates to Dreyfuss’ Jewishness.
This interview has been lightly edited for length and clarity.
Actor Alex Brightman at the opening night of “The Shark Is Broken” on Aug. 10, 2023. (Michaelah Reynolds, Courtesy Polk & Co.)
You’re playing Richard Dreyfuss, who’s a real actor, and who’s also still living. What was it like preparing for this role?
I think I was ignorant to the idea that it was strange when I was first auditioning for it, which I guess is a good thing. But as it’s gone forward, the pressure started to build a little bit because he’s alive and probably knows about it. I watched interviews of him, pretty much only from the year or two surrounding the filming of “Jaws,” because that’s before he was the Academy Award winner [in 1977, for “The Goodbye Girl”]. He was nervous, he had imposter syndrome, and he had this huge ambition to be not only a successful actor, but to be famous. I can empathize with so many things that he went through. But it was really the voice, the mannerism work and the posture. It’s been really fun for me to figure out that real human beings can also be characters to inhabit.
There are so many jokes throughout the play about Richard Dreyfuss’ Jewishness. Does that help you feel a sense of kinship with him?
As he says in the show, “The people of Martha’s Vineyard, they look at me like they’ve never seen a Jew before.” I think it’s about the ostracizing, or even the sort of loneliness or isolation that comes from being something a lot of people didn’t, and really don’t, understand. I can relate to his anxiety about being someone that doesn’t inherently belong, or has been persecuted in the past. He has his walls up. And I think that was an interesting thing to play, because being in theater is about being vulnerable. And he isn’t, until he has to be. He’s full of loudness and bravado, but I think only later on does he feel comfortable enough to be vulnerable around strangers. And I totally understand that as a Jewish person.
Can you tell me a bit about your own Jewish upbringing and sense of Jewish identity?
I’m Jewish by genetics. My mom is Jewish, my dad is Jewish, and so I am. I never went to Hebrew school, mainly because I didn’t love regular school. My parents both had bar and bat mitzvahs, and I think they got something out of it; they definitely have some culture still ingrained. But they didn’t want to press that upon me or my brother, mainly because it wasn’t a daily practice for them.
I’m definitely culturally Jewish, even stereotypically. I’m funny. I know that seems odd, it’s not an objective thing, but I think that a lot of Jewish people I know in show business are the funniest people I know. And I know that might be a slight defense mechanism from history. I wasn’t really raised in a way that felt meaningfully Jewish, but I think I feel more Jewish now than ever.
Your character’s Jewishness feels in many ways like a throughline in his tension with Robert Shaw. Do you have a sense of how much that was based on reality?
I can’t speak for how Jewishness played into their feuding. But the reality is that they didn’t get each other — they just fundamentally did not understand each other on a human level, and on a professional level. They couldn’t relate to each other. I think some of it has to be about culture and being Jewish; I think it fuels their misunderstanding. In the show, Richard is persecuted more than anybody else. Richard is beat up, literally. He’s manhandled and thrown around. I can’t help but think under the context of being Jewish, it’s like at this point — then and also now — Jews are kind of through being tortured.
In the play, Dreyfuss is anxious about the impending release of “The Apprenticeship of Duddy Kravitz,” in which he played the titular lead. That means that you are a Jew, playing a Jewish character, who is nervous about playing a Jewish character. Do you ever find yourself getting lost in the layers?
You’ve touched upon something that is a nightly struggle. I feel like I’m in the movie “Inception”: It’s a Jew, playing a Jew, playing a Jew. Where does it end, and where am I in that? Sometimes I do get lost even to the point where when I leave the theater I can’t shake the [Dreyfuss] accent — a sort of Queens, fast-talking, anxious, almost Woody Allen type. I think that might be a big part of who I am. It’s easier to shake off the things that are so anti-you, and I think that sometimes I bring home more of the Jewish anxiety than I anticipated.
“The Shark is Broken” is scheduled to close Nov. 19. What’s next for you after that?
I’m doing “Spamalot” in January on Broadway at the St. James. And I have a lot of writing in the hopper. I wrote a play called “Everything Is Fine” that’s getting a reading this month, and I’m hoping that it will get a production sooner than later. It explores identity, the difference between moving on and moving forward. It’s definitely about trauma but it is a comedy, very pitch black. And other than that, I’m just trying to work on this work-life balance. I’ve done so much work-work, that it’s been really nice to dive back into life-life.
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The post This Jewish actor plays Richard Dreyfuss in Broadway’s ‘The Shark Is Broken’ appeared first on Jewish Telegraphic Agency.
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Lebanon Claims It Is Replacing Hezbollah in the South
Lebanese Prime Minister-designate Nawaf Salam speaks at the presidential palace on the day he meets with Lebanese President Joseph Aoun, in Baabda, Lebanon, Jan. 14, 2025. Photo: REUTERS/Mohamed Azakir
JNS.org – Lebanon’s leadership declared in recent days that the Lebanese Army has begun replacing Hezbollah forces in the country’s southern region.
In an April 15 interview with The New Arab, Lebanese President Joseph Aoun announced that 2025 would be the year of the Lebanese state’s monopoly on arms.
Aoun pledged that only the state would have weapons, referring to the Lebanese Armed Forces (LAF), and stressed this goal would be achieved through direct dialogue with Hezbollah, while explicitly ruling out steps that could ignite conflict with Hezbollah.
“I told the Americans that we want to remove Hezbollah’s weapons, but we will not ignite a civil war in Lebanon,” Aoun said, referencing a meeting with US Deputy Envoy Morgan Ortagus.
Aoun added that Hezbollah members could potentially integrate individually into the LAF but rejected replicating the Iraqi model where Shi’ite, Iranian-backed paramilitary groups formed independent units within the military. He asserted the LAF was conducting missions throughout the country “without any obstruction from Hezbollah.”
Hezbollah member Mahmoud Qamat, however, responded by stating, “No one in the world will succeed in laying a hand on this weapon,” according to Lebanese media.
Hezbollah Member of Parliament Ali Fayyad stated the group was open to internal dialogue but warned against pressure on the LAF to disarm Hezbollah.
Col. (res.) Dr. Hanan Shai, a research associate at the Misgav Institute for National Security and Zionist Strategy and a former investigator for the IDF’s commission on the 2006 Second Lebanon War, told JNS on Wednesday that statements by Lebanese officials and the activities of the Lebanese army are “unequivocally an achievement for Israel.”
But Shai warned that due “the weakness of the Lebanese army, the IDF cannot rely on it and must back it up with its own parallel defense—mainly through detailed intelligence monitoring and targeted thwarting of any violation not only in Southern Lebanon but also [deep] within it, including at sea and air ports.”
The fragility of the situation was highlighted when a LAF soldier was killed, and three others were wounded while attempting to neutralize suspected Hezbollah ordnance in the Tyre district of Southern Lebanon on April 14.
Hezbollah’s real intentions were also apparent when its supporters reportedly burned billboards celebrating Lebanon’s “new era.”
Most tellingly, the Israel Defense Forces is continuing to detect intelligence of illegal Hezbollah activity in Southern Lebanon, and acting on that intelligence. Overnight between April 15 and 16, the IDF conducted strikes against Hezbollah infrastructure in Southern Lebanon.
In one strike near Aitaroun in Southern Lebanon, an IDF aircraft killed Ali Najib Bazzi, identified by the IDF as a squad commander in Hezbollah’s Special Operations unit. Other recent IDF actions included strikes and artillery fire targeting a Hezbollah engineering vehicle near Ayta ash-Shab in Southern Lebanon.
Meanwhile, reports emerged suggesting Hezbollah was actively adapting its methods for acquiring weapons. Reports indicated a shift towards sea-based smuggling routes utilizing Beirut Port.
The Saudi Al-Hadath news site reported on April 8 that Iran’s Quds Force created an arms smuggling sea route that bypasses Syria.
Amidst these reports, Aoun visited Beirut Port on April 11, calling for strict government cargo monitoring.
Karmon expresses skepticism
Senior research scholar Ely Karmon of the International Institute for Counter-Terrorism at Reichman University in Herzliya stated, “There’s no doubt there’s a change in Lebanon, first of all on the political level— the fact that President Joseph Aoun was elected—supported by the West, the United States, Saudi Arabia.”
In addition, he said, “Hezbollah’s political weight in parliament and in Lebanon in general has dropped significantly after the blow they received from the IDF.”
On the other hand, Karmon expressed deep skepticism about Aoun’s stated path to disarming Hezbollah. Aoun’s statement that he “isn’t interested in coming to military confrontation with Hezbollah,” and that it needs to be a “slow process,” as well as his call for Hezbollah to enter Lebanese army units, should not be taken at face value, according to Karmon.
“I don’t really believe it. First of all, because traditionally, in the Lebanese Army, most of the soldiers were Shi’ites, for a simple demographic reason. And therefore, the integration of thousands of Hezbollah fighters or personnel into the army—certainly at this stage in my opinion—it’s a danger that they’ll take control of the army from within, after they’ve already for years cooperated with the army.”
He added, “We know, for example, that they received weapons from the Lebanese Army—tanks and APCs—when they operated in Syria in 2013, 2010, and they even presented them publicly in Qusayr [in Syria]. On the other hand, we also heard one article from a Hezbollah representative who’s on their political committee, stating, ‘Absolutely not, we will not give up the weapons!’ It is clear there’ll be opposition.”
Karmon said he was skeptical about Lebanese government claims about taking over around 95 out of some 250 Hezbollah positions in Southern Lebanon. Karmon assessed that Hezbollah and its Iranian sponsors would be cautious but that they would continue to try “as usual, to act and to bring in weapons, to prepare some infrastructure in case, for example, there is a crisis in the negotiations on the Iranian nuclear issue.”
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‘Tradition, Tradition!’
An image from “Family at the Seder,” from the 1935 Haggadah by artist Arthur Szyk (b. 1894, Lodz, Poland—d. 1951, New Canaan, CT). Photo: Courtesy of Irvin Ungar
JNS.org – How important is tradition in Judaism? Obviously, the answer is that it is very important. I mean, they even dedicated a major song by that title in “Fiddler on the Roof!”
How strong is the need for tradition in the spiritual consciousness of Jews today? Despite the effects of secularism, I’d venture to suggest that there is still a need inside us to feel connected to our roots, our heritage and our sense of belonging to the Jewish people. Perhaps more than any time of the year, Passover is the season when millions of Jews embrace their traditions with love, warmth and lots of nostalgia.
But for vast numbers of our people, tradition alone has not been enough. And that applies not only to the rebellious among us who may have cast aside their traditions with impunity, but also to many ordinary, thinking people who decided that to do something just because “that’s the way it has always been done” was simply not good enough.
So what if my grandfather did it? My grandfather rode around in a horse and buggy! Must I give up my car for a horse just because my Zaidy rode a horse? And if my Bubbie never got a university degree, why shouldn’t I? Just because my grandparents practiced certain Jewish traditions, why must I? Perhaps those traditions are as obsolete as the horse and buggy?
There are masses of Jews who think this way and who will not be convinced to behave Jewishly just because their grandparents did.
We need to tell them why their grandparents did it. They need to understand that their grandparents’ traditions were not done just for tradition’s sake, but there was a very good reason why their forbears practiced those traditions. And those very same reasons and rationales still hold good today. There is, in fact, no such thing as “empty ritual” in Judaism. Everything has a reason, and a good one, too.
Too many young people were put off by tradition because some cheder or Talmud Torah teacher didn’t take their questions seriously. They were silenced with a wave of the hand, a pinch of the ear, the classic “when you get older, you’ll understand,” or the infamously classic, “just do as you’re told.”
There are answers. There have always been answers. We may not have logical explanations for tsunamis and other tzuris, but all our traditions are founded on substance and have intelligible, credible underpinnings. If we seek answers, we will find them in abundance, including layers and layers of meaning, from the simple to the symbolic to the philosophical and even mystical.
The seventh day of Passover recalls the “Song of the Sea” sung by Moses and the Jewish people following the splitting of the sea and their miraculous deliverance from the Egyptian armies. Early on, we find the verse, “This is my God and I will glorify Him, the God of my fathers, and I will exalt Him.”
The sequence is significant. First comes “my God,” and only thereafter “the God of my fathers.” In the Amidah prayer, the silent devotion, which is the apex of our daily prayers, we begin addressing the “Almighty, as our God and the God of our fathers … Abraham, Isaac and Jacob.” Again, “our God” comes first. So while the God of our fathers, i.e., tradition, most definitely plays a very important role in Judaism, an indispensable prerequisite is that we must make God ours, personally. Every Jew must develop a personal relationship with God. We need to understand the reasons and the significance of our traditions lest they be mistaken for empty ritual to be discarded by the next generation.
Authentic Judaism has never shied away from questions. Questions have always been encouraged and formed a part of our academic heritage. Every page of the Talmud is filled with questions and answers. You don’t have to wait for the Passover seder to ask a question.
When we think, ask and find answers to our faith, the traditions of our grandparents become alive, and we understand fully why we should make them ours. Once a tradition has become ours and we realize that this very same practice has been observed uninterruptedly by our ancestors throughout the generations, then tradition becomes a powerful force that can inspire us forever.
The seders we celebrated at the beginning of Passover are among the most powerful in our faith. They go back to our ancestors in Egypt, where the very first seder was observed. How truly awesome is it that we are still practicing these same traditions more than 3,300 years later!
Our traditions are not empty. They are rich and meaningful and will, please God, be held on to preciously for generations to come.
With acknowledgments to Chabad.org.
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Thousands of Protesters Rally Against Trump Across US
“Protect Migrants, Protect the Planet” rally in New York City, U.S., April 19, 2025. Photo: REUTERS/Caitlin Ochs
Thousands of protesters rallied in Washington and other cities across the US on Saturday to voice their opposition to President Donald Trump’s policies on deportations, government firings, and the wars in Gaza and Ukraine.
Outside the White House, protesters carried banners that read “Workers should have the power,” “No kingship,” “Stop arming Israel” and “Due process,” media footage showed.
Some demonstrators chanted in support of migrants whom the Trump administration has deported or has been attempting to deport while expressing solidarity with people fired by the federal government and with universities whose funding is threatened by Trump.
“As Trump and his administration mobilize the use of the US deportation machine, we are going to organize networks and systems of resistance to defend our neighbors,” a protester said in a rally at Lafayette Square near the White House.
Other protesters waved Palestinian flags while wearing keffiyeh scarves, chanting “free Palestine” and expressing solidarity with Palestinians killed in Israel’s war in Gaza.
Some demonstrators carried symbols expressing support for Ukraine and urging Washington to be more decisive in opposing Russian President Vladimir Putin’s war in Ukraine.
Since his January inauguration, Trump and his billionaire ally, Elon Musk, have gutted the federal government, firing over 200,000 workers and attempting to dismantle various agencies.
The administration has also detained scores of foreign students and threatened to stop federal funding to universities over diversity, equity and inclusion programs, climate initiatives and pro-Palestinian protests. Rights groups have condemned the policies.
Near the Washington Monument, banners from protesters read: “hate never made any nation great” and “equal rights for all does not mean less rights for you.”
Demonstrations were also held in New York City and Chicago, among dozens of other locations. It marked the second day of nationwide demonstrations since Trump took office.
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