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Judaism doesn’t want you to wander and live just anywhere — or does it?
(JTA) — I was a remote worker long before the pandemic made it a thing, but it was only last month that I really took advantage of it. Early on the morning of New Year’s Day, I boarded a plane from Connecticut bound for Mexico, where I spent a full month sleeping in thatch-roofed palapas, eating more tacos than was probably wise and bathing every day in the Pacific. I’ll spare you the glorious details, but suffice it to say, it wasn’t a bad way to spend a January.
Perhaps unsurprisingly, I found myself again and again coming into contact with expats who had traded in their urban lives in northern climes for a more laid-back life in the tropics. There was the recently divorced motorcycle enthusiast slowly wending his way southward by bike as he continued to work a design job for a major American bank. There was the yoga instructor born not far from where I live in Massachusetts who owned an open-air rooftop studio just steps from the waves. There were the countless couples who had chosen to spend their days running beachfront bars or small hotels on the sand. And then there were the seemingly endless number and variety of middle-aged northerners rebooting their lives in perpetual sunshine.
Such people have long mystified me. It’s not hard to understand the lure of beachside living, and part of me envies the freedom to design your own life from the ground up. But there’s also something scary about it. Arriving in middle age in a country where you know nobody, whose language is not your own, whose laws and cultural mores, seasons and flora, are all unfamiliar — it feels like the essence of shallow-rootedness, like a life devoid of all the things that give one (or at least me) a sense of comfort and security and place. The thought of exercising the right to live literally anywhere and any way I choose opens up a space so vast and limitless it provokes an almost vertiginous fear of disconnection and a life adrift.
Clearly, this feeling isn’t universally shared. And the fact that I have it probably owes a lot to my upbringing. I grew up in an Orthodox family, which by necessity meant life was lived in a fairly small bubble. Our house was within walking distance of our synagogue, as it had to be since walking was the only way to get there on Shabbat and holidays. I attended a small Jewish day school, where virtually all of my friends came from families with similar religious commitments. Keeping kosher and the other constraints of a religious life had a similarly narrowing effect on the horizons of my world and thus my sense of life’s possibilities. Or at least that’s how it often felt.
What must it be like — pardon the non-kosher expression — to feel as if the world is your oyster? That you could live anywhere, love anyone, eat anything and make your life whatever you want it to be? Thrilling, yes — but also frightening. The sense of boundless possibility I could feel emanating from those sun-baked Mexicans-by-choice was seductive, but tempered by aversion to a life so unmoored.
The tension between freedom and obligation is baked into Jewish life. The twin poles of our national narrative are the Exodus from Egypt and the revelation at Sinai, each commemorated by festivals separated by exactly seven weeks in the calendar, starting with Passover. The conventional understanding is that this juxtaposition isn’t accidental. God didn’t liberate the Israelites from slavery so they could live free of encumbrances on the Mayan Riviera. Freedom had a purpose, expressed in the giving of the Torah at Sinai, with all its attendant rules and restrictions and obligations. Freedom is a central value of Jewish life — Jews are commanded to remember the Exodus every day. But Jewish freedom doesn’t mean the right to live however you want.
Except it might mean the right to live any place you want. In the 25th chapter of Leviticus, God gives the Israelites the commandment of the Jubilee year, known as yovel in Hebrew. Observed every 50 years in biblical times, the Jubilee has many similarities to the shmita (sabbatical) year, but with some additional rituals. The text instructs: “And you shall hallow the 50th year. You shall proclaim liberty throughout the land for all its inhabitants. It shall be a jubilee for you: each of you shall return to your holding and each of you shall return to your family.”
Among the requirements of the Jubilee was that ancestral lands be returned to their original owners. Yet the word for liberty is a curious one: “d’ror.” The Talmud explains its etymology this way: “It is like a man who dwells [medayer] in any dwelling and moves merchandise around the entire country” (Rosh Hashanah 9b).
The liberty of the Jubilee year could thus be said to have two contrary meanings — individuals had the right to return to their ancestral lands, but they were also free not to. They could live in any dwelling they chose. The sense of liberty connoted by the biblical text is a specifically residential one: the freedom to live where one chooses. Which pretty well describes the world we live in today. Jewish ancestral lands are freely available to any Jew who wants to live there. And roughly half the Jews of the world choose not to.
Clearly, I’m among them. And while I technically could live anywhere, I’m pretty sure I don’t want to. I like where I live — not because of any particular qualities of this place, though I do love its seasons and its smells and its proximity to the people I care about and the few weeks every fall when the trees become a riotous kaleidoscope. But mostly because it’s mine.
A version of this essay appeared in My Jewish Learning’s Recharge Shabbat newsletter. Subscribe here.
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Israeli man indicted in attack on Catholic nun in Jerusalem’s Old City
(JTA) — An Israeli man was indicted on Thursday in connection to the violent assault of a Catholic nun in Jerusalem last month, after prosecutors said he targeted her over her Christian identity.
Yona Schreiber, 36, from the West Bank settlement of Peduel, was arrested last week and has since been indicted on charges of “assault causing actual injury motivated by hostility toward the public on the grounds of religion, as well as simple assault,” the state attorney’s office said in a statement.
According to the indictment, Schreiber, who is Jewish, attacked the nun just outside of the Old City in Jerusalem because he identified her as a Catholic nun. Schreiber allegedly pushed and then kicked the nun as she was lying on the ground and also attacked a passerby who attempted to intervene.
תקיפת הנזירה אתמול באזור קבר דוד בירושלים – שוטרי מרחב דוד איתרו את החשוד (36) ועצרו אותו בחשד לתקיפה ממניע גזעני >>> pic.twitter.com/agRpznR84X
— משטרת ישראל (@IL_police) April 30, 2026
The nun, a researcher at the French School of Biblical and Archeological Research, suffered bruises on her face and leg due to the attack, the state attorney’s office said.
The attack, which drew condemnation from Catholic leaders as well as faculty at the Hebrew University of Jerusalem, comes amid mounting concern over hostility toward Christian clergy and holy sites in Israel.
Cases of Jews harassing Christians have risen sharply in recent years. Last month, the IDF punished a soldier who was filmed bludgeoning a statue of Jesus in southern Lebanon. This week, the IDF also announced that it would discipline a different soldier who was seen placing a cigarette into the mouth of a statue of the Virgin Mary in a photo posted on social media.
Israel’s attorney general asked the Jerusalem Magistrate’s Court, where the indictment was filed, to hold Schreiber in detention for the duration of the legal proceeding.
The assault carries a maximum prison sentence of three years, which could increase to six years if prosecutors prove the attack was motivated by religious bias.
The post Israeli man indicted in attack on Catholic nun in Jerusalem’s Old City appeared first on The Forward.
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Jewish real estate magnate Steven Roth likens Mamdani’s ‘tax the rich’ rhetoric to ‘from the river to the sea’
(New York Jewish Week) — Jewish real estate mogul Steven Roth compared New York City Mayor Zohran Mamdani’s “tax the rich” rhetoric this week to racial slurs and pro-Palestinian rhetoric on an earnings call for his company, Vornado Realty Trust.
“I consider the phrase ‘tax the rich’ when spit out with anger and contempt by politicians both here and across the country, to be just as hateful as some disgusting racial slurs and even the phrase, ‘from the river to the sea,’” Roth said, referring to the phrase commonly used at pro-Palestinian protests that many Jewish groups consider antisemitic.
The remark by Roth, who has long been a notable philanthropist to Jewish causes, adds to mounting tensions between New York business leaders and Mamdani over his recently announced “pied-à-terre” tax on second homes valued at more than $5 million.
During the call Tuesday, Roth also expressed support for Ken Griffin, the CEO of Citadel, whose $238 million dollar penthouse was featured in a video by Mamdani announcing plans for the tax last month.
“We are all shocked that our young mayor would pull this stunt in front of Ken’s home and single him out for ridicule,” Roth said. “The ugly, unnecessary video stunt is personal for Ken and sort of personal for me.”
Roth’s comments touched on a longstanding source of friction between Mamdani and some New York Jewish leaders, who have criticized the mayor over his views on Israel and his previous defense of the phrase “globalize the intifada,” another common pro-Palestinian slogan viewed by some as a call to violence against Jews.
In the wake of Mamdani’s election, some Jewish business leaders, including Dave Portnoy, the Jewish founder of Barstool Sports, said that they planned to leave the city altogether, citing the mayor’s fiscal policies and concerns about antisemitism under his leadership.
In a statement responding to Roth’s comments, Mamdani’s office said that he wanted all New Yorkers to succeed, including “business owners and entrepreneurs who create good-paying jobs and make this city the economic engine of America.”
“That does not negate the fact, however, that our tax system is fundamentally broken. It rewards extreme wealth while working people are pushed to the brink,” the statement continued. “The status quo is unsustainable and unjust. If we want this city to become a place that working people can afford, we need meaningful tax reform that includes the wealthiest New Yorkers contributing their fair share.”
The post Jewish real estate magnate Steven Roth likens Mamdani’s ‘tax the rich’ rhetoric to ‘from the river to the sea’ appeared first on The Forward.
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Man who firebombed Boulder Israeli hostage march sentenced to life in prison
(JTA) — The man charged with carrying out a deadly firebombing attack on a march for Israeli hostages in Boulder, Colorado, last year was sentenced to life in prison without the possibility of parole on Thursday after pleading guilty to muder and dozens of other charges.
Mohamed Sabry Soliman, an Egyptian national who was arrested at the scene of the attack on the demonstrators last June, pleaded guilty to 101 charges, including 52 counts of attempted murder and one count of murder for the death of Karen Diamond, an 82-year-old victim of the attack who later died of her wounds.
During the June attack, Soliman shouted “free Palestine” and threw two molotov cocktails at the group, Run for Their Lives, injuring over a dozen people. According to an earlier court filing, Soliman said that he had staged the attack, which prosecutors said he planned for a year, because he “wanted to kill all Zionist people and wished they were all dead.”
Soliman has separately pleaded not guilty to federal hate crime charges, for which prosecutors could potentially seek the death penalty.
“If I went back, I would not have done this as this is not according to the teaching of Islam,” Soliman said during the sentencing hearing, adding that he wanted federal prosecutors to seek the death penalty. “What I did came out of myself and only myself.”
During his remarks, Soliman argued that he had not been driven by anti-Jewish animus. He later said that Zionism was “the enemy” and that it was his “right” to be against Israel.
Chief District Judge Nancy W. Salomone rejected Mr. Soliman’s arguments, telling him that his “choices were acts of terror, and they victimized an entire community,” according to the New York Times.
“You chose to victimize these people because they were members of the Jewish community,” she said.
In a statement read earlier in court by a prosecutor, Diamond’s sons, Andrew and Ethan Diamond, asked that Soliman not be allowed to see his family again “since he is responsible for our mother never seeing her family again,” according to the Associated Press.
They said that Diamond had suffered “indescribable pain” for over three weeks before her death, adding that “in those weeks, we learned the full meaning of the expressions ‘living hell’ and ‘fate worse than death.’”
The post Man who firebombed Boulder Israeli hostage march sentenced to life in prison appeared first on The Forward.