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Meet the 83-year-old Jewish activist who stars in Zohran Mamdani’s campaign ads
(JTA) — When Zohran Mamdani’s first TV ad of the general election went live last week, the first person viewers saw was an 83-year-old Jewish woman from the Upper West Side.
Rosalind Petchesky, a retired political scientist and progressive activist, has become a recurring star of Mamdani’s social media video campaign, which is widely seen as crucial to vaulting him from a local politician in Queens to the frontrunner for mayor.
“I used to love New York,” Petchesky says at the beginning of the 30-second spot. “But now, it’s just where I live.”
The ad then shifts to a hopeful tone centered around Mamdani’s message of affordability, with the title, “Things Can Change.”
The real-life Petchesky says the sentiment didn’t actually resonate with her. “I kept thinking, ‘I wouldn’t say I used to love New York. I still love New York! I never didn’t love New York,’” she said, laughing, in an interview.
But she said she was not bothered that a second, more hopeful line she’d initially spoken — “But now, I feel like everything’s starting to change” — had ended up on the cutting-room floor.
“I think they must have decided the positive part was going to be done by Zohran, so they didn’t need that,” Petchesky said. “To me, it’s just another way of helping the campaign. And they want me to do something? I do it.”
How did Petchesky come to be a loyal volunteer for Mamdani, a half-century her junior? As with many of Mamdani’s earliest Jewish supporters, the answer lies in opposition to Israel.
Petchesky is a longtime critic of the country, since she first visited as a teenager in 1959. Active for the last decade in Jewish Voice for Peace, the anti-Zionist organization, she first met Mamdani in May 2023 when she and other JVP members travelled to the state legislature in Albany to lobby for his Not On Our Dime Act. The legislation, which failed to advance, proposed blocking New York nonprofits from supporting Israeli settlements in the West Bank.
Petchesky has been involved with JVP since retiring from teaching at Hunter College in 2013. During her scholarly career, Petchesky earned a MacArthur Fellowship (known as the “genius award”) in 1995, and became recognized as a “leading theorist on international reproductive rights.” A feminist activist and thinker, Petchesky’s work has dovetailed with the Israel-Palestine conflict. In 2021 she co-edited the book, “A Land With a People: Palestinians and Jews Confront Zionism.”
After meeting Mamdani in Albany, Petchesky said the pair had “a number of encounters that were fascinating and fun” in the following months.
Mamdani posted a photo of the two linking arms at a demonstration on Oct. 13, 2023, less than a week after Hamas’ Oct. 7 attack, calling on Sen. Chuck Schumer to support a ceasefire. The pair were among the 60 New Yorkers arrested that night for blocking traffic outside Schumer’s home.
“Rosalind Petchesky is an 81-year old Jewish New Yorker who deeply inspires me,” Mamdani wrote in his post about that night.
“As we sat handcuffed on the bus to the police precinct, Ros told me that she’d been away from home for two weeks and had only gotten back that day,” he wrote. “She was supposed to be at home that night eating dinner with her partner, but she decided she couldn’t be at home when we were on the brink of genocide.”
A few months later, Mamdani and Petchesky appeared on the “Laura Flander & Friends” podcast together, along with JVP member Jay Saper. The episode, titled “Organizing for Ceasefire Through Policy & Protest: Meet the People of JVP & NY Assemblymember Mamdani,” focused on JVP’s and Mamdani’s pro-Palestinian activism and their efforts with the Not On Our Dime Act.
Petchesky spoke about the Israeli military campaign in Gaza, including through a feminist lens, saying she sees “Israeli persecution of Palestinians as a form of reproductive injustice and attack on families.” She also spoke about Canadian-Israeli peace activist Vivian Silver, who was killed on Oct. 7, 2023 when Hamas attacked and killed over 100 people at her home community, Kibbutz Be’eri.
“Vivian Silver was amazing,” Petchesky said. “She actually helped ferry Palestinian children from Gaza to hospitals in Israel. She worked with Gazans. … It’s horrible that she was killed and we don’t know for sure whose bombs killed her.”
By the time Mamdani launched his mayoral campaign in October 2024, the two had formed a “deep bond of trust,” Petchesky said — enough so that he asked her to be in his announcement video.
“I’ll make buses fast and free,” Mamdani says in the video. “So I can just get where I’m going,” Petchesky says defiantly.
“He called me up at home and said, ‘We’re gonna send a car for you. We want you to come to Astoria and be in this video,’” Petchesky recalled.
She added, “He wanted an old lady to talk about buses. And I’m the person he first thought of, because he knew me.”
Petchesky said she’s most excited to see Mamdani bring together Black, Asian, Latinx and Jewish activists to “stand up to Trump and ICE”; to make a rent freeze happen; and to instate free buses for all New Yorkers — the democratic socialist candidate’s most prominent pledges. But it’s clear that her vision around Israel also overlaps with Mamdani’s — and while some critics say Mamdani’s stances on Israel amount to antisemitism, Petchesky countered that those accusations discount the segment of Jews who share Mamdani’s views.
“There’s a big split in what’s called the Jewish community — there’s no single Jewish community,” she said. “There’s many.”
Petchesky’s own Jewish story involved a decades-long breach — and a return through her involvement with JVP.
During the podcast with Mamdani, Petchesky spoke about her experience growing up in an observant Jewish family in Tulsa, Oklahoma, before recoiling from Judaism after witnessing racism during a 1959 trip to Israel.
She expanded on that experience in a recent interview. She said she sang in the temple choir with her mother but became disaffected after returning from Israel and sharing what she’d witnessed. A local rabbi dismissed her concerns, she said.
“I was very angry, and when I went to college I said, ‘I’m done, I’m not going to synagogue anymore, these people are hypocrites, I have nothing to do with it,’” said Petchesky, who was involved in civil rights advocacy at the time. “I was young, you know, I was just angry.”
After decades of being disconnected from Judaism, Petchesky said she accompanied a grieving friend to a service at B’nai Jeshurun, a non-denominational synagogue on the Upper West Side. Petchesky said she began attending more regularly; she was a fan of the rabbi, and felt particularly moved by the music.
But she stopped attending when she felt the rabbi at the time did not take a strong stance against the Iraq War. After a few years of unsuccessfully trying other places (“They were all, what I would say is too Zionist, they were supporting Israel”), she was introduced to JVP in 2013.
“I felt, after all those years and decades, I had found my political home,” said Petchesky, who attends services at Kolot Chayeinu, the progressive synagogue where Mamdani and City Comptroller Brad Lander, who is a member, attended a Rosh Hashanah service. (Lander has joked that Kolot Chayeinu is a place where JVP Jews and J Street Jews come together, with “minimal side-eye.”)
About a decade after finding her political home with JVP, Petchesky’s path became intertwined with Mamdani’s. And when JVP’s political branch organized a celebratory “Jews for Zohran” event this August, following his primary victory, Mamdani gave Petchesky a shoutout while speaking to the crowd of more than 150.
“It is lovely to see so many of you,” Mamdani said before singling out Petchesky. “It is lovely to see the star of our launch video, who is right here, who ‘just wants to get where she’s going.’”
Petchesky was just one of Mamdani’s many Jewish allies at the event, but her shoutout drew a big applause.
“I don’t know, I mean we kind of bonded,” Petchesky said of her and Mamdani. “I think he’s just fond of me — you know, little old Jewish lady who gets arrested.”
Unlike with her comment in the new ad, Petchesky said her role in the campaign announcement video has resonated with her more as time has passed.
“At the time I thought, ‘Oh, that’s nice,’” she said. “And between that video and now, I’m realizing that will really help me. I mean I stood and waited 15 minutes the other day for the bus. I finally did sit down, but it was very hard.”
She added, “I almost did yell out on the bus, ‘People! Vote for Zohran because we’ll have free fast buses!”
The post Meet the 83-year-old Jewish activist who stars in Zohran Mamdani’s campaign ads appeared first on The Forward.
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Rabbi who coached Adam Brody for ‘Nobody Wants This’ calls him ‘ignorant Jew’ over Gaza ‘genocide’ comments
(JTA) — The rabbi who coached Adam Brody for Netflix’s “Nobody Wants This” has bashed him for saying that Israel committed genocide in Gaza.
Steve Leder, the former senior rabbi of Wilshire Boulevard Temple in Los Angeles, served as a consultant on depictions of Judaism for Season 1 of “Nobody Wants This,” a rom-com in which Brody plays a rabbi who falls for an agnostic non-Jewish podcaster.
Leder denounced Brody on Wednesday over recent comments in which the Jewish actor for the first time publicly expressed his views on Israel’s actions in Gaza. Brody told GQ, “Put me down as thinking it’s a genocide. Put me down as wanting a free Palestine.”
Leder said in an Instagram video that Brody’s statements were “truly shocking,” “flippant” and “disgusting,” asserting his own view that “there is no genocide in Gaza.”
“You, by your own admission, are a relatively ignorant Jew, and your ignorance really showed the other day,” said Leder. “If you’re going to use a word like genocide, you ought to know what it means.”
Leder appeared to be referring to Brody’s previous descriptions of his limited Jewish education. Brody has said he is an atheist who “barely got bar mitzvahed and retained nothing from it,” adding that he prepared for the role of rabbi Noah Roklov in “Nobody Wants This” by attending a Shabbat service and working through books, podcasts and documentaries about Judaism.
Brody played high-profile Jewish characters including Seth Cohen in “The O.C.” and Seth Morris in “Fleishman Is in Trouble” before “Nobody Wants This,” which returns for a third season on Oct. 22.
The show itself has conspicuously avoided the subject of Israel. “Nobody Wants This” creator Erin Foster — who converted to Judaism in Leder’s synagogue — told The Free Press last year that she made a deliberate choice not to deal with the issue.
“We never say Israel or Palestine in the show, and that’s intentional because I think it would be a distraction and that this is just not the show to tell that story,” said Foster.
Brody told GQ that the Gaza war, alongside other national and global crises in recent years, revealed that he and his Hollywood peers were not as “like-minded” as he previously believed.
“Between COVID, a second Trump term, Israel-Gaza, it’s really brought out some different beliefs that I was ignorant to, and then disheartened by,” he said.
Israel’s actions in Gaza have divided the entertainment industry — and Jewish stars. While celebrities such as Jerry Seinfeld, Gal Gadot and Amy Schumer have voiced support for Israel since the Hamas attacks on Oct. 7, 2023, other Jewish actors have said that Israel subsequently committed genocide, including Hannah Einbinder and Wallace Shawn.
The genocide accusation is heavily disputed. A United Nations Commission of Inquiry, along with international and Israeli human rights groups, has concluded that Israel’s actions in Gaza fit that description. However, the International Court of Justice has not yet issued a final judgment on allegations of genocide brought by South Africa against Israel. Israel rejects the accusation.
The post Rabbi who coached Adam Brody for ‘Nobody Wants This’ calls him ‘ignorant Jew’ over Gaza ‘genocide’ comments appeared first on The Forward.
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How Netflix’s ‘East of Eden’ handled its ‘Timshel’ problem for Hebrew speakers
The crux of John Steinbeck’s East of Eden, now a splashy Netflix miniseries, is a Hebrew word that doesn’t exist.
At one point in Steinbeck’s 600-page tome, as rife with biblical allegory as the Salinas Valley is with natural beauty, the character Lee offers a midrash on Genesis 4, and the moment God rejects Cain’s offering.
Speaking with Samuel Hamilton, the neighbor of the Trask family at the center of the generational drama, Lee said he was bothered by a passage where God says, in the King James Bible, “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.”
Lee says he compared translations and finally returned to the source: Hebrew, by way of some learned Chinese elders who consulted a rabbi.
In the Hebrew, they found the word “timshel,” which they translate as “thou mayest. Thou mayest rule over sin.” (The word, the last one of Steinbeck’s book, is the title of the final episode of the Netflix series.)
“The American Standard translation orders men to triumph over sin, and you can call sin ignorance,” Lee tells Samuel, scholar to scholar. “The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel — ‘Thou mayest’ — that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’ — it is also true that ‘Thou mayest not.’”
This interpretation, in a book about how sin may be transmitted from one set of Cain and Abel-like brothers to the next, is the core of Steinbeck’s philosophy. So central is it that he carved the word onto a wooden box containing the manuscript.
But as I am hardly the first to note, “timshel” is a corruption of “timshol,” תמשל, and it doesn’t mean “thou mayest.” It means something like “you will rule” — future tense, second person, a more complete thought.
That said, the sages did debate whether the word was truly determinative or implied a sense of choice. (Ramban and Rashi are among the ones to suggest free will factored into the equation.)
While quoting the whole phrase in English, Steinbeck evidently thought the word “timshol” only indicated how one might rule, and did not encompass the piece about the ruling. As our language columnist Aviya Kushner has written, Steinbeck’s explanation “reveals an ignorance of the basic fact that Hebrew is more concise than English.”
Steinbeck was writing for an English-speaking audience. Zoe Kazan released her miniseries on Netflix and to a global audience that includes around 9 to 10 million Hebrew speakers. How did they adapt the passage for the Hebrew subtitles?
In the show, the scene plays out much the same way. Lee (Hon Lee) and Samuel (Ciarán Hinds) are at the kitchen table of the Trask homestead in the valley.
The King James has God tell Cain “thou shalt” rule over sin. It sounds, as Lee says, like “a promise.” The American Standard Bible translates it as “do thou.” “More of an order” from the Almighty, says Samuel.
Lee said Jewish scholars in San Francisco found the original in “timshel,” which, as in the book, is translated as “thou mayest.”
In the Hebrew subtitles, the word is correctly rendered as timshol, תמשול. Netflix translated his reading as “thou mayest” as, literally, “a choice is in your hand,” which, while not actually what the word means in Hebrew, suggests it’s something a bit more layered than “thou mayest.”
(Netflix did not respond to a request for comment about how the Hebrew translations were decided on.)
Perhaps the spirit of it — if not the letter — is what matters. And indeed, the rejection of evil as an inborn element of human nature has more in common with Jewish tradition than the Episcopalian concept of original sin and agency linked to God that Steinbeck grew up with.
Lee reasons that “timshel,” a Steinbeckian invention, may be the most important word there is.
“It offers a choice,” he says. “Our future isn’t determined by God or by our past. Even Cain in his weakness and his filth at the murder of his brother can still choose his course. Because timshel. Thou mayest.”
It’s a worthwhile message that of course resonates. But, of course, thou mayest also consult Hebrew speakers.
Mira Fox contributed research and translation.
The post How Netflix’s ‘East of Eden’ handled its ‘Timshel’ problem for Hebrew speakers appeared first on The Forward.
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Even Adam and Eve weren’t satisfied
האָסטו אַמאָל געטראַכט: „ווען איך וואָלט נאָר געהאַט דאָס אָדער יענץ, אָדער ווען מײַן מצבֿ וואָלט נאָר געווען אַנדערש, וואָלט איך געווען גליקלעך…“?
עס איז זייער אַנטמוטיקנדיק צו גלייבן אַז עס פֿעלט אונדז דאָס וואָס מיר דאַרפֿן כּדי צו דערגרייכן אונדזערע צילן און צו זײַן גליקלעך. און נאָך מער: ווען מען קומט צו אַזאַ מסקנה, פֿילט מען זיך ווי אַ קרבן פֿון די אומשטענדן, אוממעכטיק צו בײַטן די מציאות צום גוטן.
אָבער איז עס טאַקע אַזוי?
אין טיפֿן איז דאָס אַ פֿאַלשער חשבון. פֿרייד איז ניט אָפּהענגיק פֿון דעם וואָס מיר האָבן אָדער האָבן ניט, נאָר פֿון דעם ווי מיר קוקן אויף וואָס מיר האָבן און אויף וואָס עס פֿעלט אונדז.
אין דער וואָכעדיקער סדרה, בראשית, לייענען מיר וועגן בריאת־העולם און איר שפּיץ — די באַשאַפֿונג פֿון אָדם און חוה.
וואָס קען זײַן אַ בעסערער בײַשפּיל, אַז גליק איז ניט אָפּהענגיק פֿון אויסערלעכע אומשטענדן, ווי אָדם און חוה אין גן־עדן?
האָט זיי עפּעס געפֿעלט? ניין.
און דאָך האָבן זיי אַליין באַוויזן צו פֿאַרפּלאָנטערן דעם מצבֿ.
עס איז געווען בלויז איין בוים, פֿון וועמענס פֿרוכטן ג־ט האָט זיי פֿאַרווערט צו עסן, און זיי האָבן זיך ניט געקענט אײַנהאַלטן פֿון עסן דווקא פֿון יענעם בוים!
און נאָך מער: לויט דעם תּנא רבי מאיר איז דער בוים געווען אַ ווײַנשטאָק. זיי האָבן זיך געדאַרפֿט אָפּהאַלטן פֿון זײַנע פֿרוכטן בלויז עטלעכע שעה, ביז שבת וואָלט זיך אָנגעהויבן; דאַן וואָלטן זיי געקענט מאַכן קידוש אויפֿן ווײַן און אַזוי אײַנפֿירן אַן אייביקן שבת.
פֿאַר וואָס האָבן זיי ניט געקענט זיך אײַנהאַלטן?
עס איז אַ טייל פֿון אונדזער נאַטור צו וועלן דווקא דאָס וואָס מיר קענען ניט האָבן, און ניט אָפּצושאַצן ווי געהעריג דאָס וואָס מיר האָבן יאָ.
עס קלינגט כּמעט אומגלייבלעך — כאָטש דאָס געשעט צו אָפֿט — אָבער ווען ג־ט קומט צו אָדם און פֿאָדערט בײַ אים אַן ענטפֿער פֿאַר וואָס ער האָט געגעסן פֿון בוים, באַשולדיקט ער „די פֿרוי וואָס דו האָסט מיר געגעבן צו זײַן מיט מיר“, ווײַל זי האָט אים געגעבן צו עסן פֿון בוים.
וואָס פֿאַר אַן אומדאַנקבאַרקייט!
ג־ט האָט אים געגעבן אַ פֿרוי, ווײַל ער האָט געזען ווי שטאַרק אָדם לײַדט פֿון זײַן איינזאַמקייט. און אַנשטאָט אָפּצושאַצן דעם אוצר וואָס ער האָט באַקומען, קריטיקירט ער זי און באַשולדיקט זי.
אין אַ בריוו צו איינעם וואָס פֿלעגט זיך אָפֿט באַקלאָגן וועגן זײַן לעבן, שרײַבט דער ליובאַוויטשער רבי — זכותו יגן עלינו:
„אין דער וועלט אין וועלכער מיר לעבן, געפֿינט זיך אין אַלע זאַכן אַ געמיש פֿון גוטס און שלעכטס. דער מענטש דאַרף אויסקלײַבן אויף וועלכן פֿון די צוויי צדדים ער וויל לייגן דעם טראָפּ, אויף וועלכן ער וויל טראַכטן, און וועלכן ער וויל נאָכגיין…
„ווי באַלערנדיק איז דאָס וואָס אונדזערע חכמים זאָגן וועגן דעם וואָס אָדם איז געווען אַן אומדאַנקבאַרער: נאָך איידער ער איז פֿאַרטריבן געוואָרן פֿון גן־עדן — ווען ער האָט זיך נאָך געפֿונען אין אַ ממשותדיקן גן־עדן — האָט ער זיך שוין באַקלאָגט וועגן זײַן מצבֿ.
„פֿון דער אַנדערער זײַט זענען געווען ייִדן, מענער און פֿרויען, וואָס האָבן געדאַנקט און געבענטשט דעם באַשעפֿער, און געזאָגט די ברכות השחר יעדן אינדערפֿרי, בשעת זיי האָבן געלעבט אונטער די שרעקלעכסטע באַדינגונגען אין די דײַטשישע קאָנצענטראַציע־לאַגערן.
„אין דער ווירקלעכקייט וועט דער מצבֿ פֿון יעדן מענטש זיך געפֿינען ערגעץ צווישן די צוויי עקסטרעמען.
„מײַן כּוונה איז ניט אײַך צו מוסרן, נאָר אונטערצושטרײַכן אַ מציאות: וואָס פֿאַר אַ לעבן מיר לעבן — אַ לעבן פֿול מיט צופֿרידנקייט און באַדײַט, אָדער פֿאַרקערט — איז אין אַ גרויסער מאָס אָפּהענגיק פֿון אונדזער ווילנסקראַפֿט, וואָס באַשטימט צי מיר וועלן לייגן דעם טראָפּ אויף דעם פּאָזיטיוון אָדער אויף דעם נעגאַטיוון.“
מיר זײַנען מסוגל זיך צו באַקלאָגן אויף די באַדינגונגען אין גן־עדן און צו פֿילן הכּרת־הטובֿ, דאַנקשאַפֿט, אַפֿילו אין די אוממענטשלעכסטע באַדינגונגען פֿון אַ קאָנצענטראַציע־לאַגער.
איינער פֿון די פּערזענלעכע געהילפֿן בײַם רבין, הרבֿ בערל ע״ה יוניק, האָט דערציילט, אַז דער רבי האָט אים אַמאָל פּריוואַט געזאָגט:
„איך האָב געאַרבעט אויף זיך צו זען שטענדיק די זאַכן אין אַ פּאָזיטיוון ליכט; ווען ניט, וואָלט איך ניט געקענט איבערלעבן.“
ווען מען ווייסט וויפֿל פּערזענלעכע ליידן פֿון פֿאַרשידענע מינים דער רבי האָט אַליין דורכגעמאַכט, אין צוגאָב צו דעם ווייטיק פֿון די המונים מענטשן וואָס האָבן מיט אים געטיילט זייערע פּערזענלעכע צרות, קען מען פֿאַרשטיין, אַז אַזאַ בליק אויפֿן לעבן איז גאָר ניט קיין קליינע דערגרייכונג.
דערפֿאַר איז די „ווערקצײַג“ פֿון דער וואָך צו טראַכטן וועגן די פֿאָלגנדיקע פֿראַגעס:
זענען די אומשטענדן פֿון דײַן לעבן גוט אָדער שלעכט אומאָפּהענגיק פֿון דעם ווי דו קוקסט אויף זיי — אָדער ווערן זיי פֿאַר דיר גוט אָדער שלעכט דווקא צוליב דעם ווי דו קוקסט אויף זיי?
ס׳איז דאָ אַ וואָרט וואָס מען האָט געהערט אין נאָמען פֿון דעם דריטן חב״ד רבי, דעם צמח צדק זצ״ל: „אַזוי ווי מען שטעלט זיך אַוועק שבת בראשית, אַזוי גייט אַוועק אויף דעם גאַנצן יאָר“. דריק איך אויס די האָפֿענונג אַז מיר זאָלן אין דעם אַלע מצליח זײַן און האָבן אַ גוט געבענטשט יאָר.
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