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Alleged bus driver boycott snarls 900 Detroit Jews’ trek to DC Israel rally

(JTA) — Four hours after Tuesday’s historic pro-Israel march in Washington, D.C. ended, Jennie Levy had expected to be touching down back in Detroit, after a long but fulfilling day standing shoulder to shoulder with Jews from around the country in support of Israel.

Instead, her delegation of 900, organized by the Jewish Federation of Metropolitan Detroit, was hungry, disappointed and nowhere close to home. Many members had missed most if not all of the rally because of what the federation said was a “malicious walk-off of drivers” hired to ferry them between the airport and National Mall. Now, their return flight was delayed as a result, too.

“The buses that were hired to take over 900 participants from Dulles International Airport to the site of the march failed to appear, delaying the arrival of many in our group,” read a statement from the Detroit federation that was circulated by the Jewish Federations of North America. “We have learned that this was caused by a deliberate and malicious walk-off of drivers.”

The incident was a rare blemish on an otherwise successful day for the march and its attendees. Organizers estimate 290,000 people turned out, making the march one of the biggest Jewish gatherings in U.S. history, and people successfully made the trip from all over the country .

The snafu stood out so notably that it was mentioned during the rally itself, called in part to counter the anti-Israel demonstrations that have taken place in many places since Oct. 7, when Hamas attacked Israel and elicited a military response. William Daroff, the executive director of the Conference of Presidents of Major Jewish Organizations and one of the organizers of the event, said on stage that “antisemitic bus drivers refused to drive participants to the rally.” Daroff added that the federation told him the bus company had promised to take action against the drivers.

Levy, who works at a hospital and whose husband is Israeli, woke up at 6 a.m. Tuesday for a flight chartered by the Detroit federation. She traveled with a friend for the rally because she thought it was important for the Detroit Jewish community to “be there in full force,” she told the Jewish Telegraphic Agency.

The three planes chartered by the federation landed at Dulles International Airport at around 11 a.m., leaving plenty of time for the delegation to board buses and make the 26-mile drive to the National Mall by the rally’s start time of 1 p.m.

But around a third of the buses never showed.

Mark Miller, the senior rabbi at Temple Beth El in the Detroit suburb of Bloomfield Hills, told JTA that “all that we knew at the time was something about the buses,” possibly a security issue.

Two hours went by, with the three planes stranded on the Dulles tarmac. Because the flights were privately chartered and the passengers did not pass through a TSA checkpoint before boarding, they were not permitted inside the airport.

Then the news started to trickle out from federation staff, who told the people on board that drivers from the bus company the federation had hired were staging a sickout, where workers call out sick as a form of protest — or as Levy put it, they “refused to drive Jews to the rally.” Miller said he thought it was just a rumor at first, but then the federation confirmed it with its statement.

The statement said the federation was “deeply dismayed by this disgraceful action” but noted that not all Detroit attendees were affected. “Fortunately, many were able to travel to the march and we are grateful to the drivers of those buses that arrived,” it said.

Dennis Bernard, a former head of the Detroit federation and the chair of JFNA’s security and antisemitism committee, was aboard one of the planes and read the statement aloud to the other passengers. In a video shared with JTA, Bernard, speaking into the plane’s public address system, said “unfortunately this falls right in my lap,” before presenting the statement as “official talking points.” The video cuts off before Bernard shares additional information that he had said was confidential.

David Kurzmann, the senior director of community affairs at the Detroit federation, told reporters at a late-night press conference that the private bus company, whose name he said he did not know, informed them that some of the drivers called in sick once they became aware of the assignment.

Kurzmann said he considered the incident to be “an act targeting the Jewish community” that prevented people from exercising their right to protest but, when pressed by a reporter, stopped short of calling it antisemitic.

Levy said the mood on the planes on the way to Washington had been one of excitement and pride, with passengers singing the Israeli national anthem and “Am Yisrael Chai” and chanting the Jewish travelers’ prayer. But once things were delayed, the vibe shifted as organizers were noticeably stressed and scrambling to devise a backup plan, Levy said.

After around two hours, the delegation’s organizers had arranged for makeshift shuttles, which allowed many of the 900 people to make it to the rally, though one full plane’s worth of people didn’t get to the event at all.

Miller said he arrived at the rally around 2:30 p.m., and Levy said she got there at 3 p.m. That was when the event was scheduled to end, though it ran until closer to 4 p.m.

Then because of the unexpected delay in the morning, Levy said the plane’s crew had “timed out,” or exceeded federally mandated work limits, and was not allowed to begin the route back to Detroit until 2:30 a.m. — leaving the delegation waiting for several hours outside the airport. Some in the group hadn’t eaten all day, Levy said on Tuesday evening.

Miller said the incident was not only an inconvenience for rally-goers from his area but possibly “an indication of a much larger problem, which could lead to worse consequences,” including violence.

“We can’t pretend it’s not real, this antisemitism,” Miller said. He added, “On a day like today, where we had a large and enthusiastic group who was proud to be there … for this to be the reason we couldn’t get there just speaks to the reality of what is happening all around us, that antisemitism is real.”

Miller said that while the main focus of the day should still be still the rally and its enormous turnout, “we would be remiss not to have this [incident with the buses] as part of the story of today, too.”

For Levy, the incident offered a stark reminder of why she had decided to travel to Washington in the first place.

“The Jewish community in the United States already feels very helpless and sad about everything going on,” Levy told the Jewish Telegraphic Agency. “I’m scared too, to know that antisemitism is so close to me.”


The post Alleged bus driver boycott snarls 900 Detroit Jews’ trek to DC Israel rally appeared first on Jewish Telegraphic Agency.

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A Purim Guide for the Perplexed, 2025

A Hamentashen pastry commonly served during the Jewish holiday of Purim. Photo: Rebecca Siegel via Flickr.

Ahead of this year’s Purim celebrations on Thursday night, here are seven facts you should know about the holiday:

1. Purim is a Jewish national liberation holiday — just like Passover and Hanukkah — which highlights the transition of the Jewish people from subjugation to liberty. It is celebrated seven days following the birth and death date of Moses — a role model of liberty, leadership, and humility.

2. Here is some information on Purim’s historical background:

A Jewish exile to Babylon and Persia was triggered by the 586 BCE destruction of the First Jewish Temple and the expulsion of Jews from Jerusalem, Judea, and Samaria by the Babylonian Emperor, Nebuchadnezzar. Persia then replaced Babylon as the leading regional power.

In 538 BCE, Xerxes the Great, proclaimed his support for the reconstruction of the Jewish Temple in Jerusalem, the resurrection of national Jewish life in the Land of Israel, and the recognition of Jerusalem as the exclusive capital of the Jewish people. In 499-449 BCE, King Ahasuerus established a coalition of countries — from India to Ethiopia — which launched the Greco-Persian Wars, aiming to expand the Persian Empire westward. Persia was resoundingly defeated (e.g., the 490 BCE and 480 BCE battles of Marathon and Salamis), and Ahasuerus’ authority in Persia was gravely eroded.

3. “Purimfest 1946” yelled Julius Streicher, the Nazi propaganda chief, as he approached the hanging gallows in Nuremberg. On October 16, 1946, ten convicted Nazi war criminals were hanged, similar to Haman’s ten sons, who were hanged in ancient Persia. An 11th Nazi criminal, Hermann Goering, committed suicide in his cell, similar to Haman’s 11th child, who committed suicide following her father’s demise (according to the Talmud’s Megillah tractate 16a).

Julius Streicher’s ranch served as a camp for young Jewish Holocaust survivors on their way to Israel following World War II.

4. Remembrance is at the core of the Purim holiday. The Scroll of Esther — which narrates the Purim saga — is also named The Book of Remembrance. The pre-Purim Sabbath is called The Sabbath of Remembrance (Zachor in Hebrew), commemorating the deadly threat of the Amalekites (the ancestors of Haman), who aimed to annihilate the Jewish people following their deliverance from Egyptian bondage.

Deuteronomy 25:17-19 commands the remembrance of the Amalekite’s attempt to annihilate the Jewish people following the Exodus from Egypt, on the way to the Land of Israel. These verses are read in synagogues/temples on the Sabbath preceding Purim.

5. Queen Esther is Purim’s heroine. The Scroll of Esther is one of the five Biblical scrolls, which are highlighted on Jewish holidays: Song of Songs (Passover), Scroll of Ruth (Pentecost), Lamentations (the 9th day of Av – destruction of the Jewish Temple), Ecclesiastes (Feast of Tabernacles), and The Scroll of Esther (Purim).

Esther symbolized the centrality of women in Judaism, as did Sarah, Rebecca, Rachel, and Leah (the Matriarchs), Miriam (Moses’ older sister), Batyah (who saved Moses’ life), Deborah (the Prophetess, Judge and military leader), Hannah (Samuel’s mother) and Yael (who killed Sisera, the Canaanite General).

Esther was one of the seven Biblical Jewish Prophetesses: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. Sarah lived 127 years and Esther was the Queen of 127 countries. The Hebrew name of Esther was Hadassah, whose root is Hadass, which is the Hebrew word for the myrtle tree. The myrtle tree features prominently during the Feast of Tabernacles. It is known for its pleasant scent and humble features, including leaves in the shape of the human eye. Greek mythology identifies the myrtle tree with Aphrodite, the Greek goddess of love.

6. Mordechai, the hero of Purim and one of the deputies of Ezra the Scribe, was a role model of principle-driven optimism in defiance of colossal odds.

The first three Hebrew letters of Mordechai (מרדכי) spell the Hebrew word “rebellion” (מרד).  Mordechai did not bow to Haman, when the latter was the second most powerful person in the Persian Empire. Mordechai was a member of the tribe of Benjamin, the only son of Jacob who did not bow to Esau.

Mordechai was a descendant of King Saul, who defied a clear commandment to eradicate the Amalekites, sparing the life of Agag, the Amalekite king, thus precipitating further calamities upon the Jewish People. Mordechai learned from Saul’s crucial error and eliminated Haman, a descendant of Agag the Amalekite, thus sparing the Jewish people from a major disaster.

7. Purim’s (פורים) Hebrew root is “fate” as well as “casting lots” (פור), commemorating Haman’s lottery, which determined a designated day for the annihilation of the Jewish People. It also means “to frustrate,” “to annul” (הפר), “to crumble,” and “to shutter” (פורר), reflecting the demise of Haman.

The author is a commentator and former Israeli ambassador. 

The post A Purim Guide for the Perplexed, 2025 first appeared on Algemeiner.com.

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Palestinian Authority Used International Women’s Day to Celebrate Terrorists and Their Mothers

Students at the Dalal Mughrabi Elementary Mixed School, which was built with funds from the Belgian government. (Photo: Facebook)

As in previous years, the Palestinian Authority (PA) used International Women’s Day to glorify the memory of female terrorists and the value of mothers who knowingly send their sons to die as “Martyrs.”

Senior Fatah leader Abbas Zaki sang the praises of the mothers who publicly celebrate their sons’ deaths. He also lauded the mothers who give their sons the stones to throw at Israelis with the full knowledge that their children will die.

However, sending their sons to their death is not in vain, according to Zaki: “She [the mother] begins to feel that she has gained respect and high status in society when her son dies as a Martyr.”

Fatah Central Committee member Abbas Zaki: “Allah is witness to the fact that there is no woman in the world like the Palestinian woman. The woman who makes sounds of joy for the Martyr and sings songs of the revolution for the groom [i.e., a Martyr’s funeral is considered his wedding to the 72 Virgins in Paradise in Islam].

This woman is the one who gives up her son as he goes to fight with a rock, and she gives him the rock while knowing what her son’s fate will be. However, this woman is placed on a pedestal because she gave oxygen to this homeland, and she begins to feel that she has gained respect and high status in society when her son dies as a Martyr.”

[Fatah Central Committee member Abbas Zaki, Facebook page, March 10, 2025]

The PA also chose International Women’s Day to specifically glorify mass murderer Dalal Mughrabi, who led the Coastal Road Massacre, which was the most lethal attack in Israel’s history prior to October 7, 2023. Mughrabi, along with other Fatah terrorists, hijacked a bus, murdered 37 people, of which 12 were children, and wounded 70.

PA Ramallah Governor Laila Ghannam wrote on Facebook that “on this day … we pray for our female Martyrs and leaders whose blood paved the path of freedom, from Dalal Mughrabi to … the rest of the icons of the struggle.”

In the PA’s official daily, the Ramallah governor continued to extol the role of all Palestinian women as terrorists — the “Martyr, prisoner, and wounded” — and terrorist supporters — “the Martyr’s mother, the prisoner’s mother, his wife, his sister, and his daughter” [Official PA daily Al-Hayat Al-Jadida, March 9, 2025].

When someone is referred to as a “Martyr,” or Shahid in Arabic, it means that the person died while carrying out an idyllic act for Allah, such as the way Dalal Mughrabi murdered children in cold blood.

In yet another article, the official PA daily honored other female terrorists as “icons”: Zakiya Shammout — who planted a bomb in the Afula market in 1969, murdering one and injuring dozens; Shadia Abu Ghazaleh — who prepared bombs for many attacks as a member of the Popular Front for the Liberation of Palestine (PFLP); and Intisar Al-Wazir — the wife of Abu Jihad. Abu Jihad planned numerous lethal terror attacks from the 1960s to the 1980s, in which a total of 125 Israelis were murdered:

In addition to regularly broadcasting that dying for the sake of Allah is the greatest of acts, the PA exploits International Women’s Day year in and year out to focus on women linked to terror. It does this in order to reiterate that the highest form of feminine hero is the terrorist Martyr, or the mother of the terrorist Martyr.

Ephraim D. Tepler is a contributor to Palestinian Media Watch (PMW). Itamar Marcus is PMW’s Founder and Director. A version of this article originally appeared at PMW.

The post Palestinian Authority Used International Women’s Day to Celebrate Terrorists and Their Mothers first appeared on Algemeiner.com.

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A Fascinating Look Into the Rise of Campus Hatred and Antisemitism

Pro-Hamas protesters at Columbia University on April 19, 2024. Photo: Melissa Bender via Reuters Connect

The latest offering from Jewish Quarterly provides a timely and thorough exploration of the state of antisemitism in contemporary universities. It particularly focuses on the rise of campus activism and its implications for academic freedom.

Mindless: What Happened to Universities? features an in-depth essay by Professor Cary Nelson, a respected scholar and former president of the American Association of University Professors. Nelson’s analysis is well-researched and candid, illuminating the ideological shifts within higher education and their consequences for open discourse.

Nelson’s essay is a critical reflection on how academic institutions have evolved in recent years, particularly in response to anti-Zionist activism, antisemitism, and the broader politicization of campus spaces. He examines how university environments, which should be spaces for debate and critical thinking, have increasingly become arenas for dogmatic activism, often at the expense of intellectual diversity. He argues that the Gaza Solidarity encampments that spread across Western campuses in 2024 were symptomatic of deeper issues in academia — specifically, the growing resistance to debate and the framing of complex geopolitical conflicts in binary terms.

Nelson does not claim that student activism itself is problematic. Rather, he critiques the extent to which some protests have crossed the line into intimidation and exclusion for Jewish students. The essay provides extensive and unsettling evidence of antisemitic rhetoric emerging in protests, alongside surveys indicating that over half of Jewish students in the US felt unsafe on campus in 2024. His argument is not that all activism is inherently harmful, but that in many cases, the principle of free inquiry has been overshadowed by ideological conformity and naked political activism in place of scholarship.

One of the strengths of Nelson’s essay is that it does not rely on alarmism; rather, he builds the case methodically. He traces the historical trajectory of academic institutions, illustrating how certain disciplines have gradually shifted toward ideological uniformity, especially in their framing of Israel and Zionism. He also emphasizes how some faculty members have actively promoted activism that extends beyond protest to include calls for exclusion and censorship.

Nelson’s essay is an important contribution for readers looking for a balanced critique. While he clearly finds much of the current campus climate troubling, he avoids sweeping generalizations. Instead, he focuses on specific examples of how anti-Zionist activism has, in some cases, led to exclusionary practices and threats to the psychological safety essential for learning. The result is an essay that invites reflection rather than simply reinforcing entrenched positions.

A particularly valuable aspect of this work is its examination of the role that faculty and administrators play in shaping campus climates. Nelson provides examples of professors who have actively celebrated extremist rhetoric, as well as administrators who have been hesitant to confront antisemitism under the guise of protecting free speech. He contrasts this with past university responses to other forms of discrimination, questioning why antisemitism is often treated differently, especially within the context of a polarizing broader debate over DEI and identity politics.

At the same time, the issue does not present a one-sided view of faculty involvement. There is an acknowledgment that many academics oppose the radicalization of campus discourse but feel unable to speak out due to professional risks. Whilst highlighting increasingly politicized humanities and social sciences departments, his nuanced approach strengthens the essay’s credibility, as it avoids portraying all faculty as complicit or all students as antagonistic.

The past year has witnessed intense debates over free speech, antisemitism, and academic freedom. Nelson’s essay provides an important perspective on how these discussions are unfolding in higher education. Although it does not purport to offer all the answers to antisemitism, it presents a well-argued assessment of the challenges facing universities and offers possible solutions.

Furthermore, the issue underscores how the internationalization of campus activism has influenced these trends. With protests erupting across North America, Europe, and Australia, Nelson places these developments within a global framework, showing that these issues are not limited to any one country or institution. Nelson’s writing is clear and persuasive, and helps frame the discussion within a broader historical and intellectual tradition.

Mindless is an important read for anyone concerned about the future of academic institutions and the principles of free inquiry. While some readers may disagree with Nelson’s conclusions, his work’s strength lies in its commitment to reasoned debate. It does not demand agreement but encourages deeper reflection, which is increasingly rare in today’s polarized discourse.

This issue is well worth reading for those who follow developments in higher education or are concerned about the growing tensions around academic freedom and antisemitism. Jewish Quarterly continues to demonstrate why it is a respected voice in Jewish intellectual and cultural discussions, and Mindless is a testament to its enduring relevance.

Andrew Fox served for 16 years in the British Army (2005-21). He was a senior lecturer at the Royal Military Academy Sandhurst, and is currently a research fellow at the Henry Jackson Society. Andrew provides regular commentary on defense and foreign policy across the media including articles in the New York Post, The Telegraph, The Spectator, and Spiked. He has amassed a large following across his digital platforms, including X (formerly Twitter) and Substack, where he writes on disinformation, defense and security.

Mindless is available at www.jewishquarterly.com 

The post A Fascinating Look Into the Rise of Campus Hatred and Antisemitism first appeared on Algemeiner.com.

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