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2 Off-Broadway shows offer fresh perspectives on Anne Frank’s story

(New York Jewish Week) – A young woman imagines herself standing inside the office of a fast-talking, bowtie-wearing, pipe-smoking editor of a major publishing house in New York City. 

She’s just submitted her diary — a memoir of her life in hiding from Nazis and subsequent detention in a concentration camp — for his review, and stands in front of him as he scrutinizes her experiences, deeming them plausible or not, appropriate or absurd.

The woman is Anne Frank, and the imagined scene is the premise of “Anne Being Frank,” one of two shows based on Frank’s diary that are running Off-Broadway in New York City this fall. The other is “Anne Frank, a Musical.” 

The one-woman show, which opened on Sept. 4 at Manhattan’s Emerging Artists Theatre, presents a new version of the Anne Frank story in which she pens her diary while she is dying in the Bergen-Belsen concentration camp, rather than writing it while in hiding in Amsterdam. The show depicts her suffering from starvation and sexual assault in the camps, and eventually contracting a lethal case of typhus, all of which changes the tone of her writing.

“Instead of leaving people with this idea that all these people are really good at heart, she’s grown up and seen the atrocities and the things that have happened to her,” Amanda Lerner, the director of “Anne Being Frank,” told the New York Jewish Week, referencing a famous passage of the diary in which Frank writes, “I still believe, in spite of everything, that people are truly good at heart.”

Lerner added that she wanted to represent the experience of Holocaust victims in the camps and depict the “truth of all of the other people who have lived these stories — without apologizing for it,” she said.

Frank’s story is among the most well-known Holocaust narratives, and the creators of both shows said that they saw it as an avenue for conveying the gravity of the Holocaust to audiences, especially non-Jewish ones. The two productions come during a time when works about Frank’s life have taken a central place in national debates about education and censorship. Recently, multiple school districts have banned a graphic novel based on Frank’s diary, and in September, a teacher was allegedly fired in Texas for reading it aloud to students. 

Earlier this year, the National Geographic limited series “A Small Light” told the Anne Frank story from the perspective of Miep Gies, the woman who helped hide the Frank family.

“For me, the Anne Frank story is, and really should be, universal,” said David Serero, who directed and produced “Anne Frank, a Musical,” and stars as Frank’s father, Otto. “Of course, it’s a Jewish story, but I think it’s important to share that story so it will never happen again. It’s important for others to know the damage that such a thing can do.” 

The diary has been adapted dozens of times in the more than seven decades since its publication, beginning with the 1955 Broadway show, “The Diary of Anne Frank,” which won the Pulitzer Prize for Drama and Tony Award for Best Play.  

“In the 1950s when her diary came out, Anne Frank became probably the most well known victim of the Holocaust,” said Dr. Alex Sagan, a historian affiliated with Harvard’s Center for European Studies who has written extensively about adaptations of Frank’s diary. “It’s a very famous and resonant story. Everybody knows it, and it’s understandable that lots of people are inspired to retell it. The question is, what should our judgment be about what they produce?” 

He said adaptations should be judged based on whether they “impart inaccurate information,” and added that observers should “ask to what extent does it teach us or make us feel something about the story of Frank, or about her diary, that is really meaningful.” 

Sagan added that while adaptations and retellings should stay accurate to the diary, there is still plenty of opportunity for artistic license. 

“They’re going to reflect the moment in which they’re created, the medium in which they’re created and the creators,” he said. “So it doesn’t mean that they have no individuality, and it means that when they’re created, they see where they might seem very relevant if they’re well done.”

The publishing house scene in “Anne Being Frank” speaks to the question of whether and how future generations will receive Holocaust stories. In the play, Anne (played by actress Alexis Fishman) imagines the conversation with the editor as she lays dying in her bunk in Bergen-Belsen. 

She considers how an editor — and the world — might perceive her and her story after they learn the truth about humanity. The editor, while praising her as a writing prodigy, finds the details, especially the events in the camps, implausible.

“The reason that I have spent such a great chunk of my career in writing speculative history is that I truly believe that truth is stranger than fiction — that no writer can match the sheer unpredictability and madness of the real world,” said Ron Elisha, the play’s writer. “There’s nothing that happens in my play that could not have happened. These things happened. They need to be explained.” 

“Anne Frank, a Musical” premiered at the Center for Jewish History in 2019. (Courtesy David Serero)

The second show out this fall, “Anne Frank, a Musical,” is less speculative about what happens after Frank was discovered in the annex in Amsterdam. Instead, it reinterprets the events depicted in Anne’s diary through song. 

The musical, which was originally written in French by Jean-Pierre Hadida in 2007, was adapted for an American audience in English by Serero. It premiered in 2019 at the Center for Jewish History and opens this year on October 11 at the Actor’s Temple Theater.

“Of course, people in America and in New York were a little bit reluctant when they heard, ‘a musical about Anne Frank,’ but a musical doesn’t have to be about something joyful. It’s emotive,” Serero said. “I can assure you, I have a lot of respect in the approach of all the characters in order to make them believable onstage.”

The musical opens in the present day, with a group of teenagers visiting the Anne Frank House in Amsterdam. When they start to ask questions about her life, they are quickly transported back in time to the same place in 1942.

“To bring it through the medium of music is very important because we sing what we cannot say — there are things that only music can express,” Serero said. “When you add music, the diary of Anne Frank becomes the life of Anne Frank.” 

And though the productions approach the story differently, they each reflect contemporary perspectives on the world. “Anne Being Frank” aims to show the graphic, violent suffering and death of Jews in the Holocaust, and to invite viewers to think about what happened next — rather than solely the hope reflected in the most famous passage of Frank’s diary. The show, in some ways, asks its viewers to interrogate other places or moments where the full story isn’t being told.

For Serero, the “secret of the musical’s success,” is that it connects Frank’s story to atrocities today.

“You could say that this story is over,” he said. “But still today, people are killed because of who they are.” 

“Anne Being Frank” is playing at the Emerging Artists Theatre (15 W. 28th St.) through Oct. 29; tickets start at $59. “Anne Frank, a Musical” is playing from Oct. 11 through Nov. 5 at the Actors Temple Theatre (339 W. 47th St.). Tickets start at $36.50.

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The BBC Documentary That Paints Every Israeli as an Extremist

The Jewish community of Beit El in Judea and Samaria. Photo: Yaakov via Wikimedia Commons.

Louis Theroux first visited the West Bank in 2011 to film a documentary titled Louis and the Ultra-Zionists, part of his long-running series for the BBC. Back then, he at least seemed to possess a trace of journalistic curiosity. Even the title signaled a degree of editorial caution — framing his subjects as a small, ideological fringe rather than representative of Israeli society as a whole.

At the time, Theroux made an effort to clarify that he was profiling a narrow segment of Israelis. He showed legally purchased Jewish homes (sold by Arab landowners, no less) and acknowledged the regular — and at times deadly — terror attacks faced by Israeli civilians living in the area, often requiring military protection. There was condescension, certainly. But there was also context.

Fast-forward to 2024, and the curiosity is gone — though the bemused, slightly smug expression remains. His new BBC documentary, Louis and the Settlers, drops even the soft qualifiers. No “ultra.” No nuance. Just “settlers.” And with that, Theroux makes it clear: half a million Israelis living in the West Bank are one and the same — extremists who, we’re told, want every last Palestinian removed from the land.

This time, the documentary doesn’t begin with questions. It begins with conclusions. And Theroux uses a brief, unrepresentative snapshot of life in the West Bank to draw sweeping indictments of the entire Israeli state.

The message is unmistakable: Israel is the problem. Settlers are the villains. And Palestinians are passive, blameless victims of a colonial project.

Within the opening minutes, Theroux plants his ideological flag. He refers to the West Bank as “Palestinian territory” and describes every Israeli community within it as illegal under international law — a sharp departure from his more qualified approach 14 years earlier.

And while his personal views seep in throughout the film, they become crystal clear during one exchange at a checkpoint, where an Israeli soldier casually refers to their location as “Israel.” Theroux shoots back: “We’re not in Israel, are we?”

And just like that, the BBC and Louis Theroux have redrawn Israel’s borders. No Knesset debate needed.

Erasing History to Blame the Massacre

The timing of this return trip is no accident. The film comes in the shadow of the October 7 Hamas massacres — the day 1,200 Israelis were slaughtered, families were burned alive in their homes, and children were dragged into Gaza. And yet, Theroux barely mentions it.

The few passing references to October 7 serve not to inform the audience — but to imply that Israel may be exploiting its own dead to justify further expansion. It’s not an investigation. It’s an accusation. And it allows him to skip over thousands of years of Jewish history in order to frame the current war in Gaza as a convenient cover story for Israeli “aggression.”

Take Hebron, for example. Theroux tells viewers that “in 1968, the year after [the West Bank] was occupied by Israel, a community of Jewish settlers moved in illegally. They now number some 700.” He fails to mention that in 1895 — decades before the modern state of Israel existed — Hebron had a Jewish population of 1,429.

Jews have lived in Hebron since antiquity — it’s where, according to Jewish tradition, Abraham purchased the Cave of the Patriarchs. Modern records date the community back centuries, despite discrimination under Ottoman rule and bans on Jewish prayer at holy sites. In 1929, Arab rioters carried out a massacre, wiping out Hebron’s Jewish population. Dozens were murdered; the rest were expelled. Under Jordanian rule from 1948 to 1967, Jews were banned from the city entirely. When they returned after the Six-Day War — not as colonists, but as a displaced community coming home — Theroux picks up the story there and calls it “illegal.”

On the Six-Day War itself, Theroux offers no context. No mention of the Arab armies preparing to destroy Israel. No mention of Israel’s preemptive strike against an existential threat.

According to The Settlers, Israel simply “occupied” — full stop.

Palestinian Terrorism? Not Even a Footnote.

Theroux visits Evyatar, a small Jewish community near the Palestinian town of Beita, and uses it as a stand-in for the entire West Bank. Beita is depicted as a symbol of peaceful resistance: a proud, ancient Palestinian village standing firm against violent settlers backed by IDF soldiers.

It’s a neat story. Too neat. Because missing from the story are years of organized, violent riots from Beita — complete with Molotov cocktails, burning Stars of David, and Nazi swastikas. All carefully omitted to preserve the narrative: Palestinians peaceful, settlers aggressive. Facts that don’t fit? Left on the cutting room floor.

Meanwhile, Israeli nationalism is treated as something sinister and unsettling — a moral aberration to be examined. The notion that Jews might want sovereignty or security is met with thinly veiled suspicion. Yet Hamas’ goal of a Jew-free Palestine, explicitly laid out in its charter, is never mentioned. Nor is the Palestinian Authority’s “pay-for-slay” policy, which literally incentivizes terrorism by rewarding those who murder Israelis — including women and children.

These aren’t fringe details. They’re central to understanding the region. And Theroux knows it. He just doesn’t care.

The BBC’s Complicity

That The Settlers aired on the BBC — a publicly funded broadcaster once seen as a gold standard of global journalism — says plenty. Not just about Louis Theroux’s agenda, but about the institutional direction of the BBC itself. This wasn’t a rogue filmmaker sneaking bias past the editors. This was bias built into the foundation — signed off, packaged, and broadcast under the banner of credibility.

There is, of course, no problem with scrutinizing Israeli policy, and no issue with questioning the settlement enterprise or highlighting the tensions in the West Bank. But journalism — real journalism — demands context. It demands precision. It demands at least a passing familiarity with the full scope of the story.

Theroux offers none of that. He arrives with a predetermined script and casts his roles accordingly: Hero. Villain. Victim. Oppressor. And when reality refuses to cooperate? It’s left out.

Louis Theroux didn’t return to Israel to understand it. He returned to flatten it. To reduce its complexity to a morality play — and to ensure everyone knows the antagonist is.

The Settlers isn’t a documentary. It’s a hit piece. And the BBC handed him the camera — then applauded the performance.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

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Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl

Jewish-American Wall Street Journal journalist Daniel Pearl was kidnapped and murdered by Islamist terrorists in Pakistan in 2002. Photo: Screenshot

The Indian government announced on Thursday that its military forces had killed “Pakistan’s most wanted terrorist,” who was connected to the 2002 murder of Jewish-American Wall Street Journal journalist Daniel Pearl.

On Wednesday, India launched “Operation Sindoor,” which the ruling Bharatiya Janata Party (BJP) claims is targeted at dismantling “terrorist infrastructure” in Pakistan and Pakistan-administered Kashmir.

The operation came after Pakistani terrorists killed 26 Hindu tourists in Kashmir last month amid escalating tensions between the two countries.

In a post on X, the BJP confirmed that during this week’s operation, the Indian army killed Islamist terrorist Abdul Rauf Azhar, who was involved in numerous terrorism plots, including the 1999 hijacking of an Indian Airlines flight, the 2001 terror attack on the Indian Parliament, and the 2016 Pathankot Air Force base attack.

Azhar’s involvement in the 1999 hijacking led to the release of Ahmed Omar Saeed Sheikh, a British-born al-Qaeda member with close ties to Pakistan’s intelligence services, who later was involved in the kidnapping and subsequent murder of 38-year-old Pearl, who was covering the war on terror as a journalist when he was abducted.

In a statement on X, Pearl’s father, Judea, addressed initial reports regarding Azhar’s death and his connection to his son’s murder.

“I want to clarify: Azhar was a Pakistani extremist and leader of the terrorist organization Jaish-e-Mohammed. While his group was not directly involved in the plot to abduct Danny, it was indirectly responsible. Azhar orchestrated the hijacking that led to the release of Omar Sheikh — the man who lured Danny into captivity,” he said.

In 2002, the Jewish-American journalist was abducted and killed by a group of Islamist terrorists connected to Azhar’s militant network, which had ties to al-Qaeda and Jaish-e-Mohammed, a terror group aiming to separate Kashmir from India and incorporate it into Pakistan.

On Jan. 27, 2002, an email was sent to several Pakistani and US media organizations, which included several photos, stating that Pearl was being held in “inhumane” conditions to protest the US treatment of Taliban and al Qaeda prisoners in Cuba. Photo: Screenshot

Originally stationed in New Delhi as the South Asia bureau chief for The Wall Street Journal, Pearl later moved to Pakistan to investigate terrorism following the Sept. 11, 2001, terrorist attacks in New York City.

After kidnapping Pearl at a restaurant in Karachi, southern Pakistan, the Islamist terrorists, who identified themselves as the National Movement for the Restoration of Pakistani Sovereignty, accused him of being an Israeli spy and sent the United States a list of demands for his release.

However, Washington did not meet their demands, and Pearl was ultimately executed after being held captive for five weeks.

His wife, Mariane Pearl, gave birth to a baby boy, Adam D. Pearl, in Paris later that year. On the Daniel Pearl Foundation website, she said, “Adam’s birth rekindles the joy, love, and humanity that Danny radiated wherever he went.”

The post Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl first appeared on Algemeiner.com.

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Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete. Photo: Screenshot

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete just days before the Tunisian island was set to host its annual Jewish pilgrimage, which is expected to draw thousands of visitors.

On Wednesday morning, two Jewish men — owners of a jewelry shop in the center of the island, located off Tunisia’s southeast coast — were physically assaulted by a man carrying a large knife.

Although the attack was halted when one of them screamed — alerting members of the local Jewish community who subdued the assailant — one of them was left severely injured.

According to local media reports, the attacker had surveyed the island the day before, visiting several stores to identify those owned by Jews. Local police arrested him shortly following the assault.

After the attack, one of the owners was admitted to the hospital with severe injuries. The 50-year-old Jewish man had his fingers severed during the assault and underwent surgery to reattach them.

Israeli Foreign Minister Gideon Saar condemned the attack and expressed his wishes for a swift recovery to the victims.

“This attack comes two years after the previous deadly assault that claimed Jewish lives and the lives of security personnel during the Lag BaOmer celebration,” the top Israeli diplomat wrote in a post on X.

“I call on the Tunisian authorities to take all necessary measures to protect the Jewish community,” Saar continued.

Djerba is home to the majority of Tunisia’s Jewish community, numbering about 2,000 people, and is also where the renowned El Ghriba Synagogue, one of North Africa’s oldest synagogues, is located.

The attack comes just a week before Jewish pilgrims are expected to arrive on the island for the Lag B’Omer holiday, when thousands gather annually for three days of festivities. The annual pilgrimage to El Ghriba Synagogue, scheduled for May 15 and 16 this year, draws visitors from around the world.

The synagogue has been targeted in multiple terrorist attacks over the years, including in 1985, 2002, and 2023.

Two years ago, a shooting at the synagogue claimed the lives of two Jewish cousins and three police officers. Aviel Hadad, a 30-year-old Israeli goldsmith, and Ben Hadad, a 42-year-old Frenchman who had traveled to join the festivities, were among the victims.

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