Features
Many Orthodox Jews support President Trump. I’m one of them — here’s why:
By BINYAMIN ROSE
August 28, 2020 JERUSALEM (JTA)
Only 6% of voters who cast ballots for Barack Obama in 2008 voted for Donald Trump in 2016. I’m one of them.
Political affiliation played no role in my decision. I’m a registered Democrat who often votes Republican. I was raised in an Orthodox Jewish family in North Jersey. We cried when Richard Nixon defeated Hubert Humphrey in 1968 and exulted when Ronald Reagan routed Jimmy Carter in 1980.
This year poses a fresh dilemma.
President Trump has proven himself as a consistent supporter of Israel. We feel an affinity to the president’s cadre of Orthodox Jewish advisers, including Jared Kushner. Jared’s father, Charlie, was my high school classmate at the Jewish Educational Center in Elizabeth, New Jersey. The Kushners wore their commitment to Jewish causes and Israel on their sleeves.
I also became professionally acquainted with Joe Biden in the 1980s, interviewing him at length when he was Delaware’s junior senator and I served as news director at WDOV-Radio in Dover, Delaware. I always found Biden well-versed in both domestic and foreign policy, with nuanced views on the issues. We’ve lost contact over the years, but no one can convince me Biden’s morphed into a reckless socialist.
I’m only one man, one vote. But in my current role as editor at large for Mishpacha Magazine, the most influential Orthodox weekly with a quarter of a million readers globally, I’ve kept my finger on the pulse of that community since 2004.
Our readership is overwhelmingly pro-Trump. That doesn’t mean they like everything he says, or how he says it. As Sen. Lindsey Graham once put it, the president is a street fighter. But Orthodox Jews see Trump as their man on the street, standing up for causes they believe in, including Israel and religious freedoms by appointing conservative judges to federal courts.
A Nishma poll taken in January 2020 showed some 56% of the ultra-Orthodox and 29% of the Modern Orthodox voted for Trump in 2016, and his approval rating had risen to 68% among the ultra-Orthodox and 36% amongst the modern Orthodox earlier this year.
Recent events have only solidified Trump’s standing, despite the coronavirus pandemic, which most Orthodox Jews view as primarily a health issue and not one that politicians can solve. Biden can critique Trump from the basement of his Wilmington, Delaware home all he wants, but he can’t prove retroactively that he would have done better.
Aside from catching COVID-19, the two outbreaks Orthodox Jews fear most are a breakdown of law and order, and rising anti-Semitism.
To an extent, the two dovetail.
American Orthodox Jewish voters are concentrated in and around major cities, where Jewish institutions have spent millions of dollars since 9/11 on security upgrades. We have watched in dread as this summer’s legitimate demonstrations against police brutality against Black Americans quickly gave way to rioting and looting, with big-city mayors looking the other way. Jewish businesses were targeted at a time when Orthodox Jews, with their unique dress, are already on edge, having been singled out for beatings and assaults in increasing numbers in recent years.
Neither Trump nor Biden can wave a magic wand and provide redress for hundreds of years of grievances. That’s a formidable task for the next administration, and probably many presidents to come, no matter who wins this year. But in the meantime, we must feel safe at home, on the street, in our synagogues and yeshivas and at our places of business.
Law and order must be restored. Police should be retrained and reeducated, not defunded. Biden does not support defunding, but Orthodox Jews view the Republicans in general, and Trump in particular, as ready, willing and able to deploy federal resources to restore order. As a senator, Biden championed law and order; however, candidate Biden now walks a tightrope with his party’s progressive wing that tolerates the mayhem.
There are other societal issues that explain why Orthodox Jews have cast their votes in larger numbers for conservative Republicans, such as the family values championed by Ronald Reagan and the Bushes. We believe that marriage is a holy bond between a man and a woman. We also support government funding of secular studies curriculums within parochial schools, as many Western countries do. On those issues, we often have more in common with Evangelical Christians than our fellow Jews, who vote overwhelmingly Democratic, and favor Republican presidents who will appoint more conservative justices to the Supreme Court.
I haven’t even mentioned Israel yet, or Iran. These were bigger campaign issues in 2016 than in 2020, but suffice it to say, President Trump has amassed a strong record of solid support for Israel. He has restored sanctions on Iran, moved the US embassy from Tel Aviv to Jerusalem, and recognized Israel’s annexation of the Golan Heights. Let’s not forget his United Nations ambassador Nikki Haley, who took on the entire international community at the UN over its obsession with Israel.
Trump’s “deal of the century” for Middle East peace has flaws and faces stiff challenges, despite optimism over the flowering of diplomatic relations between Israel and other Arab nations. But in the minds of many Orthodox Jews, for whom the biblical borders of Israel are sacrosanct, 30% of the West Bank under Trump beats the 4% that Israel was left with under the Oslo agreements that President Obama supported and that a Biden administration would likely revive.
While I noted earlier that some 80% of the ultra-Orthodox voted for Trump in 2016, what about the 20% who didn’t?
One answer is that many are disturbed by Trump’s divisive rhetoric, and the consequent deterioration of public discourse, opening the door for a major uptick in anti-Semitism.
Yes, political dialogue has descended to gutter level. Trump bears his share of the blame for that. Judaism has laws for kosher speech, just as it has for kosher food. Jewish law forbids the use of derogatory nicknames. We’d like to see the president eliminate the name-calling from his political lexicon.
Trump’s diatribes have emboldened far-right extremists and white nationalists. At the same time, Democratic progressives have ramped up their anti-Israel rhetoric, supporting the BDS movement under the banner of free speech. Both parties are guilty of fomenting anti-Semitism. But for an Orthodox Jew, what’s the bigger present threat? A far-right extremist in a distant rural town, or a looter in a Jewish neighborhood?
Anti-Semitism has been alive and kicking for centuries. I haven’t seen any recent polling of KKK voters, and I don’t expect to, but it’s a safe assumption that most vote Republican, whether or not the candidate’s last name is Trump. To label Trump a white nationalist because some of his supporters are is as unfair as branding Biden a socialist because some progressives in his party speak approvingly of aspects of Fidel Castro’s regime.
In the final analysis, among America’s Orthodox Jews, a primary fear propelling support for Trump is the rise of the progressive left. Many Orthodox Jews are pessimistic about the future of their cities and the country as a whole should the progressive agenda be enacted, with its very real potential to transform America into a much more hostile place for religion.
They see Trump as a defender of the values they hold dear, and for them, a vote for Trump in November is a vote to keep the Orthodox Jewish lifestyle viable in the United States.
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.
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Why People in Israel Can Get Emotionally Attached to AI—and How to Keep It Healthy
Let’s start with the uncomfortable truth that’s also kind of relieving: getting emotionally attached to a Joi.com AI isn’t “weird.” It’s human. Our brains are attachment machines. Give us a voice that feels warm, consistent, and attentive—especially one that shows up on demand—and our nervous system goes, “Oh. Safety. Connection.” Even if the rational part of you knows it’s software, the emotional part responds to the experience.
Now, if we’re talking about Jewish people in Israel specifically, it’s worth saying this carefully: there isn’t one “Jewish Israeli psychology.” People differ wildly by age, religiosity, community, language, politics, relationship status, and life history. But there are some real-life conditions common in Israel—high tech adoption, a fast-paced social environment, chronic background stress for many, and strong cultural emphasis on connection—that can make AI companionship feel especially appealing for some individuals. Not because of religion or ethnicity as a trait, but because of context and pressure.
So if you’ve noticed yourself—or someone you know—getting attached to an AI companion, the goal isn’t to panic or label it as unhealthy by default. The goal is to understand why it feels good and make sure it stays supportive rather than consuming.
Why attachment happens so fast (the psychology in plain language)
Attachment isn’t just about romance. It’s about regulation. When you feel seen, your body calms down. When you feel ignored, your body gets edgy. AI companions can offer something that’s rare in real life: consistent responsiveness. No scheduling. No misunderstandings (most of the time). No “I’m too tired to talk.” Just a steady stream of attention.
From an attachment perspective, that steadiness can act like a soft emotional “hug.” For someone with anxious attachment, it can feel like relief: finally, a connection that doesn’t disappear. For someone with avoidant tendencies, it can feel safe because it’s intimacy without the risk of being overwhelmed by a real person’s needs. For someone simply lonely or stressed, it can feel like a quiet exhale.
And unlike human relationships, AI won’t judge your worst timing. You can message at 2:00 a.m., when your thoughts are loud and the apartment is silent, and you’ll still get an answer that sounds caring. That alone is powerful.
Why it can feel especially relevant in Israel (for some people)
Israel is a small country with a big emotional load for many people—again, not universally, but often enough that it shapes daily life. A lot of people live with a background hum of stress, whether it’s personal, economic, or tied to the broader environment. When life feels intense, the appeal of a stable, gentle interaction grows. Not because you’re fragile—because you’re tired.
Add a few more very normal realities:
High tech comfort is cultural. Israel has a strong tech culture. People are used to tools that solve problems quickly. If you’re already comfortable with digital solutions, trying an AI companion doesn’t feel like a strange leap.
Time is tight. Between work, family responsibilities, reserve duty for some, long commutes, or simply the pace of urban life, many people don’t have the energy for long, messy social processes. AI can feel like connection without the logistics.
Social circles can be both close and complicated. Israeli society can be community-oriented, which is beautiful—until it’s also intense. In tight-knit circles, dating and relationships sometimes come with social pressure, opinions, and “everyone knows everyone.” A private AI chat can feel like a relief: no gossip, no explanations, no performance.
Language and identity complexity. Many Jewish Israelis move between languages and cultures (Hebrew, Russian, English, French, Amharic, Arabic for some). AI chat can become a low-stakes space to express yourself in the language you feel most “you” in—without feeling judged for accent, vocabulary, or code-switching.
None of this means “Israelis are more likely” in any absolute sense. It means there are situational reasons why AI companionship can feel particularly soothing or convenient for some people living there.
The good side: when AI attachment is healthy
Emotional attachment isn’t automatically a problem. Sometimes it’s simply a sign that something is working: you feel supported. You feel calmer. You’re expressing yourself more. You’re practicing communication instead of shutting down. You’re less likely to make impulsive choices from loneliness.
Healthy use often looks like:
You feel better after chatting, not worse.
You can still enjoy your real life—friends, work, hobbies, family.
You don’t hide it in shame; you just treat it like a tool or pastime.
You use the AI to practice skills you bring into real relationships: clarity, boundaries, confidence, emotional regulation.
In that version, AI companionship is closer to journaling with feedback, or a comforting ritual—like a cup of tea at the end of the day, not a replacement for dinner.
Where it can slip into unhealthy territory (quietly)
The danger isn’t “having feelings.” The danger is outsourcing your emotional world to something that will never truly share responsibility.
Warning signs usually look like:
You cancel plans with humans because the AI feels easier.
You feel anxious when you’re not chatting, like you’re missing something.
You start needing the AI to reassure you constantly.
Your standards for human relationships collapse (“Humans are too complicated, AI is enough”).
You feel a “crash” after chatting—more lonely, more restless, more disconnected.
The biggest red flag is when the AI becomes your only reliable source of comfort. That’s not because AI is evil. It’s because any single source of emotional regulation—human or non-human—can become a dependency.
How to keep it healthy (without killing the fun)
Here’s the approach that works best: don’t ban it, contain it.
Give it a role.
Decide what the AI is for in your life: playful flirting, stress relief, practicing communication, roleplay, bedtime decompression. A defined role prevents the relationship from becoming vague and all-consuming.
Set a “time container.”
Not as punishment—just as hygiene. For example: 20 minutes at night, or during commute time, or only on certain days. Ending while you still feel good is the secret. Don’t chat until you feel hollow.
Keep one human anchor active.
A friend you text, a weekly family dinner, a class, a gym routine, a community event—something that keeps your real social muscles moving. In Israel, community can be a huge protective factor when it’s supportive. Use it.
Use consent and boundary language even with AI.
It sounds odd, but it trains your brain in healthy dynamics:
“Slow down. Keep it playful, not intense.”
“No jealousy talk. I don’t like that vibe.”
“Tonight I want comfort, not advice.”
If you can do that with an AI, you’ll be better at doing it with humans.
Watch the “replacement” impulse.
If you catch yourself thinking, “I don’t need anyone else,” pause and ask: is that empowerment—or is it avoidance? Sometimes it’s a protective story your brain tells when it’s tired of disappointment.
Check in with your body after.
Not your thoughts—your body. Calm? Lighter? More grounded? Good sign. Agitated? Empty? Restless? Time to adjust.
And if you’re noticing that AI use is feeding anxiety, sleep problems, isolation, or obsessive thinking, it may help to talk to a mental health professional—especially someone who understands attachment patterns. That’s not a dramatic step. It’s basic self-care.
People in Israel—Jewish Israelis included—can get attached to AI for the same reason people everywhere do: it offers consistent attention in an inconsistent world. Add the local realities of stress, pace, and social complexity, and it can feel even more comforting for some individuals. The healthiest path isn’t to judge yourself for it. It’s to use it intentionally, keep your human life active, and treat the AI as a supportive tool—not the center of your emotional universe.
Features
Three generations of Wernicks all chose to become rabbis
By GERRY POSNER Recently I was at a Shabbat service at Beth Tzedec Synagogue in Toronto and the day unfolded in some unexpected ways for me.
It began when I was asked to be a Gabbai for the service, that is to stand up at the table where the Torah is placed and to check the Torah reading to make sure there are no errors. I have done this before and it has always gone smoothly. I attribute that fact in large part to the Torah reading ability of the reader at Beth Synagogue. He is fast, fluent and flawless. Well, on this particular day after he had completed the first two portions, he began the shlishi or third aliyah. I could not find his reading anywhere. It was as if he had started somewhere fresh, but not where he was supposed to be. I looked at the other Gabbai and he did not seem to recognize what had happened either. So, I let it go. I had no idea where the Torah reader was. He then did another and still I was lost. He came to what was the 6th aliyah when a clergy member walked over to him and indicated to him that he had read the fourth and fifth aliyah, but that he had missed the third one. The Torah reader then said to me “this is what you are here for.” Now, it might have been one thing if I had missed it entirely. Alas, I saw the error, but let it go as I deferred to the Torah reader since he never makes a mistake. He ended up going back to do the third aliyah before continuing on. This was a very unusual event in the synagogue. I felt responsible in large part for this gaffe. A lesson learned.
The feeling of embarrassment was compounded by the fact that on this particular day the service was highlighted, at least for me, because of the rabbi delivering the sermon. This rabbi, Eugene Wernick, was none other than the father of my present rabbi, Steven Wernick of Beth Tzedec Synagogue. He was also the same rabbi who was the rabbi at Shaarey Zedek between 1979-1986 and who had officiated at my father’s funeral in 1981, also a few years later at my oldest son’s Bar Mitzvah in Winnipeg in 1984. As I listened to him speak, I was taken back to the 1980s, when Rabbi Gene was in the pulpit at Shaarey Zedek. Of course, he is older now than in his Shaarey Zedek days, but the power of his voice was unchanged. If anything, it’s even stronger. As in the past, his message was relevant to all of us and resonated well. Listening to him was a treat for me. Still, my regret in not calling out the mistake from the Torah reading was compounded by the fact that I messed up in front of my former rabbi, Eugene Wernick – never mind my present rabbi, Steven Werinck.
On this Shabbat morning, aside from all the other people present, there were not only the two Rabbis Wernick, but one Michelle Wernick was also there. Michelle, daughter of Rabbi Steven Wernick, is a first year student at the Jewish Theological Seminary. She is following in the family business – much like with the Rose rabbinical family in Winnipeg.
As it turned out, there was a Bat Mitzvah that day. And the Bat Mitzvah family had a very real Winnipeg connection as in the former Leah Potash, mother of the Bat Mitzvah girl, Emmie Bank and the daughter of Reuben and Gail Potash (Thau). It occurred to me that there might be a few Winnipeg people in the crowd. As I scanned the first few rows, I was not disappointed. Sitting there was none other than Chana Thau and her husband Michael Eleff. I managed to have a chat with Chana (even during the Musaf service). In the row right behind Chana and Michael was a face I had not seen in close to sixty years. I refer to Allan Berkal, the eldest son of the former rabbi and chazan at Shaarey Zedek, Louis Berkal. I still remember the first time I met Allan at Hebrew School in 1954 when his family moved to Winnipeg from Grand Forks, North Dakota. That was many maftirs ago. So this was another highlight moment for me.
Of course, there are other Winnipeggers who attend Beth Tzedec most Shabbats. I speak of Morley Goldberg and his wife, the former Marcia Billinkoff Schnoor. As well, Bernie Rubenstein and his wife, the former Sheila Levene were also present for this particular Shabbat. In all, this Shabbat had a particularly Winnipeg flavour to it. Truth be told, you do not have to go far in Toronto at any synagogue and the Winnipeg connections emerge.