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As landmark Saul Bellow documentary premieres, a look back at his life through the JTA archive
(JTA) — Given his place in the international literary canon, it’s hard to believe that there has never been a widely-released documentary made about the Jewish Nobel Prize winner Saul Bellow.
That’s about to change, as PBS debuts “American Masters: The Adventures of Saul Bellow” on Monday night.
The documentary, which was filmed by Israeli director Asaf Galay between 2016 and 2019 and features what is being touted as the last interview Philip Roth gave before his death in 2018, digs deep into Bellow’s personal life and inspirations. Many know about his successful novels and memorable (usually Jewish) characters, but as the film shows, Bellow had a turbulent personal life that involved five marriages. Several of his closest friends and family members felt betrayed or offended by how Bellow wrote unflattering characters closely based on them. His moderate conservative political leanings put him at odds with the ethos of the 1960s, and some saw his framing of occasional Black characters as racist.
But the film also devotes time to explaining — through interviews with scholars, other novelists and members of the Bellow clan — how Bellow’s deep-rooted sense of “otherness” as the son of Jewish immigrants influenced his work, and how he, in turn, influenced many Jewish American writers who followed him. Roth, for instance, says on camera that Bellow inspired him to create fuller Jewish characters in his own work.
To mark the milestone film, we looked back through all of the Saul Bellow content in the Jewish Telegraphic Agency’s archive. What emerged was a portrait of a leading Jewish intellectual of his time who was deeply invested in the Soviet Jewry movement and Israel, and who was beloved by the American Jewish community — despite his complicated relationship to his Jewishness and his bristling at being called a “Jewish writer.”
The Soviet Jewry movement
Bellow was born in 1915 in Canada to parents with Lithuanian ancestry who first immigrated from St. Petersburg, Russia. In the 1920s, when Bellow was 9, the family moved to Chicago. By the 1950s, the plight of Jews in the Soviet Union — who were forbidden from openly practicing their religion and from emigrating — had become a rallying cry for American Jews. As a 1958 JTA report shows, Bellow was passionate about the issue; in January of that year, he signed a letter to The New York Times about “the purge of Yiddish writers, the refusal of the current Soviet regime to permit a renaissance of Jewish culture and the existence of a quota system on Jews in education, professional and civil service fields.” Other signatories included fellow Jewish writers Irving Howe, Alfred Kazin and Lionel Trilling.
Saul Bellow, Anita Goshkin (his first wife) and their son Gregory Bellow, circa 1940. Bellow’s turbulent personal life involved five marriages. (Courtesy of the Bellow family)
He signed another letter to the Times on the topic in 1965, and in 1969 he circulated an appeal for cultural freedom for Jews to the Soviet Writers Union, getting other prominent writers such as Noam Chomsky and Nat Hentoff to sign. By 1970, the issue had become widely publicized, and Bellow stayed involved, signing onto a petition with several other thought leaders that asked: “Has the government of the Soviet Union no concern for human rights or for the decent opinion of mankind?”
Israel
Like many American Jews, Bellow had complicated feelings on Israel. “If you want everyone to love you, don’t discuss Israeli politics,” he once wrote.
In the 1970s, JTA reports show that he followed Israeli diplomacy closely and was a strong supporter of the Jewish state in the face of international criticism. In 1974, at a PEN press conference, he called for a boycott of UNESCO, the United Nations’ cultural heritage arm that has historically been very critical of Israeli policy.
In 1984, Bellow met with then-Israeli Prime Minister Shimon Peres, who was in the United States on an official state visit.
But Bellow wasn’t a blanket supporter of Israel — in 1979, he signed a letter protesting West Bank settlement expansion that was read at a rally of 30,000 people in Tel Aviv. In 1987, while in Haifa for a conference on his work, Bellow criticized the Israeli government for the way it handled the Jonathan Pollard spy case, bringing up an issue that still reverberates in Israel-Diaspora conversation — and in U.S. politics.
“I think the American Jews are very sensitive to the question of dual allegiance, and it is probably wrong of Israel to press this question because it is one which is very often used by antisemites,” Bellow said.
Nobel Prize
After garnering multiple National Book Awards and a Pulitzer Prize, Bellow won the Nobel Prize in Literature in 1976. JTA’s report on the award noted that Bellow’s most recent book at the time, published right around the time of the Nobel announcements, was a memoir about his 1975 stay in Jerusalem, titled “To Jerusalem and Back.” The report added: “Two of his books, ‘Herzog,’ published in 1964 and ‘Mr. Sammler’s Planet,’ which won him the National Book Award in 1971, have been translated into Hebrew and were enthusiastically received by Israeli critics and public.”
(Bellow wasn’t the only Jew to win a Nobel that year: Milton Friedman won the economics prize, Baruch Blumberg shared the medicine prize and Burton Richter shared the physics prize.)
Bellow, center, with his fifth wife Janis Freedman-Bellow and longtime friend Allan Bloom, who is the subject of Bellow’s last novel, “Ravelstein.” (Courtesy of the Bellow family)
A “Jewish writer”?
The Anti-Defamation League also gave Bellow an award in 1976. According to a JTA report, Seymour Graubard, honorary national chairman of the ADL at the time, said that Bellow “has correctly rejected all efforts to pigeonhole him as a ‘Jewish writer.’ Rather, he has simply found in the Jewish experience those common strains of humanity that are part of all of us — and therein lies his greatness as an American writer.”
Debate over whether or not Bellow should be labeled a “Jewish writer,” and what that meant, dogged him for much of his career. After his death in 2005, at 89, a New York Jewish Week obituary focused on Bellow as “a literary giant who did not want to be bound by the tag of Jewish writer.”
“Mr. Bellow bridled at being considered a Jewish writer, though his early novels, most notably 1944’s ‘The Victim,’ dealt with anti-Semitism and featured characters who spoke Yiddish and Russian,” Steve Lipman wrote.
Bellow’s biographer James Atlas added in the obituary: “He always said he was a writer first, an American second and Jewish third. But all three were elements of his genius. His greatest contribution was that he was able to write fiction that had tremendous philosophical depth.”
In a JTA essay at the time of Bellow’s death, academic and fiction writer John J. Clayton argued: “No good writer wants to be pigeonholed or limited in scope. But he is deeply a Jewish writer — not just a Jew by birth.
“Jewish culture, Jewish sensibility, a Jewish sense of holiness in the everyday, permeate his work.”
—
The post As landmark Saul Bellow documentary premieres, a look back at his life through the JTA archive appeared first on Jewish Telegraphic Agency.
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French Court Cuts Sentence for Teen in Antisemitic Gang Rape of 12-Year-Old Jewish Girl
France, Paris, 20/06/2024. Gathering at place de la Bastille after the anti Semitic rape of a 12 year old girl in Courbevoie. Photography by Myriam Tirler / Hans Lucas.
More than a year after the brutal gang rape of a 12-year-old Jewish girl, a French court has dramatically reduced the sentence of one of the two teenagers convicted in the attack, citing his “need to prepare for future reintegration.”
On Tuesday, the Versailles Court of Appeal retried one of the convicted boys — the only one to challenge his sentence — behind closed doors, ultimately reducing his term from nine to seven years and imposing an educational measure, the French news outlet Le Parisien reported.
“The court took into account the entire case as provided for by law: the facts, their seriousness, but also the personality of the minor and the need to prepare for future reintegration,” the boy’s lawyer Melody Blanc said in a statement.
The original sentences, handed down in June, gave the two boys — who were 13 years old at the time of the incident — seven and nine years in prison, respectively, after they were convicted on charges of group rape, physical violence, and death threats aggravated by antisemitic hatred.
The third boy involved in the attack, the girl’s ex-boyfriend, was accused of threatening her and orchestrating the attack, also motivated by racist prejudice.
Because the girl’s ex-boyfriend was under 13 at the time of the attack, he did not face prison and was instead sentenced to five years in an educational facility.
The lawyers of the victim, Muriel Ouaknine-Melki and Oudy Bloch, praised “the courage of [their] client” for confronting her attackers and ensuring that two of them were imprisoned.
According to police reports from the time, the two French boys cornered the girl on June 15, 2024, inside an empty building in Courbevoie, a northwestern suburb of Paris, questioned her about her Jewish identity, and then physically assaulted and raped her.
The assailants who were Muslim also allegedly called the victim a “dirty Jew” and uttered other antisemitic remarks during the brutal gang-rape.
Under threat of death, she was forced to perform penetrative and oral sex on two of the boys, while her ex-boyfriend threatened to burn her cheek with a lighter and attempted to make her sit on her handbag, which he had set ablaze.
Local reports indicate that part of the assault was recorded, and at least one assailant allegedly demanded 200 euros from the girl to withhold the footage, which was eventually circulated.
The ex-boyfriend sent footage of the assault to a boy the girl had gone out with that afternoon, with the message “Look at your chick,” according to law enforcement. After receiving such a message, the boy informed the girl’s family, who found her an hour after the attack.
“Before letting her leave, they made her swear on Allah not to say anything and that she should not tell anyone, neither her parents nor the police,” the girl’s mother told Le Parisien at the time.
The three-day trial, held behind closed doors, took place in a regional juvenile court in Nanterre, a suburb west of Paris.
During the proceedings, the judge explained that the severity of the sentence came “in view of their concerning personality traits and the immense social disturbance.”
“There is no doubt that [the victim] would not have been assaulted or raped if she had not been Jewish,” the judge said at the time.
The brutal crime sparked outrage throughout France and among the Jewish community, unfolding against the backdrop of a disturbing surge in antisemitism that has gripped the country since the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.
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Miami Dolphins QB Tua Tagovailoa says he wants to play an NFL game in Jerusalem
(JTA) — The phrase “Next year in Jerusalem” is customarily spoken at the end of the Passover seder. But this past weekend its sentiment was conveyed at the end of a different kind of gathering: a low-scoring NFL game between the Miami Dolphins and Washington Commanders.
“Shoot, it’d be pretty cool to go play in Jerusalem,” Dolphins quarterback Tua Tagovailoa said postgame.
The game — which the Dolphins won 16-13 in overtime — was the NFL’s first in Spain, as part of a growing international series that’s seen contests played in England, Germany, Brazil, Ireland and Mexico.
Tagovailoa, a Christian, was asked where else he’d like to play after experiencing Madrid and previously Frankfurt, Germany. And his answer caught the eye of a high-ranking diplomat: Mike Huckabee, the United States Ambassador to Israel.
“Tua is right,” Huckabee wrote on X. “Bringing an NFL game to Israel is a great idea. Next year in Jerusalem…I like the sound of that.”
The suggestion comes amid an increasingly contested role for Israel as a host in global sporting events. EuroLeague basketball is supposed to return next month, and officials from the league are in Israel now to assess conditions before finalizing the plan.
Soccer, too, has been a fraught space for Israeli participation. The Union of European Football Associations had been set to vote on suspending Israel but paused the process after the ceasefire in the Israel-Hamas war in Gaza that began last month. Some want the organization to return to the deliberations, with Ireland’s soccer federation submitting a motion earlier this month to ban Israel from all UEFA competition for “organising clubs in occupied Palestinian territories without the consent of the Palestinian FA” and “the alleged failure of the IFA [Israel Football Association] to enforce an effective anti-racism policy.”
Tagovailoa’s comments on playing in Israel did not mark the first time speaking about the country during a postgame media availability. Following a home game on Oct. 15, 2023, Tagovailoa paused the press conference to talk about Hamas’ attack on Israel, which had taken place just over a week earlier.
“I didn’t really realize how bad things were in Israel,” Tagovailoa said. “And just wanted to bring to the attention for those who don’t necessarily understand things that are going on, that it really is bad.”
He added, “I don’t know what we’ve come to, but just my thoughts, my prayers are out with those people in Israel,” continuing on to note that there is “also the Ukraine and Russia war still going on as well.”
There has been no indication from the NFL about a potential game in Israel, though Robert Kraft — the American billionaire owner of the New England Patriots, who is Jewish and founded the Blue Square Alliance against Hate, formerly called the Foundation to Combat Antisemitism — sponsored the construction of the Kraft Family Sports Campus in Jerusalem, which includes an American football field. The adjacent park, Gan Sacher, is routinely home to informal football and flag football games.
Meanwhile, the capacity of Jerusalem’s largest stadium, Teddy Stadium, is just 31,000. Attendance at the NFL’s international games have ranged from upwards of 86,000 to, at their lowest, 47,000.
The post Miami Dolphins QB Tua Tagovailoa says he wants to play an NFL game in Jerusalem appeared first on The Forward.
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‘Pure Astonishment’ and other new Yiddish poems
דער פּאָעט באָריס קאַרלאָוו (פּעננאָמען פֿונעם ייִדיש־פּראָפֿעסאָר דובֿ־בער קערלער) ברענגט דאָ אַ קראַנץ נײַ־געשאַפֿענע לידער אויף פֿאַרשידענע טעמעס — די נאַטור, ארץ־ישׂראל, אַפֿילו „איי־אײַ“. לייענט און האָט הנאה! [רעד׳]
הוילער וווּנדער
ס׳איז אַוודאי שווער צו זאָגן
וועמען האָסטו מערער ליב:
צי דעם פֿרילינג ערבֿ טאָגן,
צי דעם אָסיען שאַרלעך טריב?
און אַפֿילו גרינעם זומער
האָסט אַוודאי גאָרניט פֿײַנט,
און מיט ווינטערדיקן קומער
גרייט ביסט אויכעט ווערן פֿרײַנד…
ס׳איז אוודאי שווער באַשליסן:
וועמען האָסטו מערער האָלט
צי דעם רעגן וואָס טוט גיסן
צי די זון מיט איר ריין גאָלד?
איינס איז קלאָר אַז אַלץ – באַזונדער,
צי אינאיינעם – הוילער וווּנדער!
*
דין־וחשבון
אַרײַנגעקוקט האָב איך אין מײַן עזבֿון
ווי ס׳קוקט אין סוכּהלע אַמאָל אַרײַן אַ יוון
און ניט געווען בכּוח תּופֿס זײַן גענויער
ווי ס׳הייבט זיך אָן דאָרט הימל
און וווּ ס׳עקט זיך רויערד
אַ הון קוקט אין בני־אָדם מעשׂה־אינדיק
און אויך מײַן קוק איז לעכערלעך און זינדיק
אַקעגן מײַנע שורהלעכס שיריים
וואָס פּיקן קרישקעס ערד
ניט שפּירנדיק שמיים
שמיים — דאָרט איז וואַסער, זאָגט מען,
סאַמע מים־חיים…
צו אַלדי רוחות! הילכט דעם טאַטנס זאָג עד־היום
פֿון יענע וואַסערדיקע הייכן וואָס באַגרינדן
דעם שטילן עכאָדיקן שמייכל
בײַסיק לינדן.
*
למען היושר
ייִדיש, ייִדיש תּרדוף
און ווען טוסט עס דעריאָגן
קריגסטו באַלד אַדעראויף
פֿון טיף ייִדישע יאָגן
און זיי זאָגן אַזוי
ניט אין רו פֿון נירוואַנע
זאָלסט דערגרייכן צום בלוי
וואָס ער טוט דיך מהנה
צו אַנטדעקן אַ וועלט
מיט פֿאַרשידענע וועלטן
נאָר דורך יאָגן צעהעלט
צווישן בענטשן און שעלטן
צווישן ברכה און בראָך
מיט אַ הייסער נשמה
איבער ווידער און נאָך
יעדער טראַף – שם און נאָמען.
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סוף גאָטס פֿרײַטיק
ווען אומרו זיך צום סוף באַרויִקט
און ס׳ווערן אײַנגעשטילט די ברואים
נעם זינגען הלל קרועה־בלוע
פֿאַר דעם באַשעפֿערלס ישועה
פֿאַר דעם באַשעפֿערס גרויסע חסדים
און פֿאַר דעם שעפֿערס אַלטע בגדים
און ווען דער הלל זיך באַגרעניצט
מיט דעם באַשעפֿערס שטילן געניץ
מיט דעם באַשעפֿערלס אַ שמייכל
גראָד ווען דעם שעפֿער דאַרט דער שׂכל
פֿאַרגעס ניט אָפּבענטשן דעם גומל
באַג(ר)יסנדיק דעם גאַסט מיט בוימל
*
לידער מיט ארץ־ישראל
(Singing with Israel)
א.
ס׳איז אַוודאי זייער פּשוט
זאָגן — אַלץ איז שווער און קשה
אַז די וועלט ווערט באַלד פֿאַרברענט,
אַז מע הייבט שוין אויף די הענט,
אַז די האָפֿענונג שוין גוססט,
לעצטע כּוחות גייען אויסעט…
דאָך פֿונדעסטוועגן, מײַן חבֿר,
אַלע ווייסן דו ביסט בראַווער
פֿון די גרעסטע דרייסטסטע ריזן
אַלץ וואָס דו האָסט ניט באַוויזן
וועסט נאָך ניסימדיק באַווײַזן
ווײַל ביסט שטאַרקער נאָך פֿון אײַזן
און ביסט גיכער פֿון אי־מייל
גבֿורות־ישׂראל־מי־ימלל
ב.
די נשמה זינגט און ווייטיקט
נאָר איר ליד קלינגט אײַזן־שטאָל.
טיף געטראָפֿן, שווער באַליידיקט
זינגט זי דאָך מיט ארץ־ישׂראל –
ווידער פֿעלדער אירע גרינע
שטאַרק צעבלוטיקט נאָך אַמאָל…
נאָר די גרוילן באַלד אַנטרינען
ליכטיק ט׳ווערן באַרג און טאָל,
ווײַל דאָס ליד מיט האַרץ טוט שטימען,
דאָס געזאַנג – מיט ארץ־ישׂראל
*
וווּ לעבט אײַ־אײַ־אײַ?
כ׳האָב געפֿרעגט בײַם איי‐אײַ
וווּ עס לעבט אײַ‐אײַ‐אײַ
האָט ער גלײַך מיר געזאָגט
וווּ דער אײַ‐אײַ‐אײַ טאָגט
בלויז פֿאַרשוויגן פֿאַרדעכטיק
וווּ דער אײַ‐אײַ‐אײַ נעכטיקט
כ׳טו אַ שרײַ: דו, איי‐אײַ,
ביסט אַ שטיק שאַלאַפּײַ,
זאָג מיר גיך, כ׳מאָן מיט רעכט,
וווּ פֿאַרברענגט ער די נעכט?
ס׳טוט אָ זאָג דער איי‐אײַ:
אײַ‐אײַ‐אײַ פֿליט פֿאַרבײַ
איבער קלאַנג וואָס ווערט שטום
דאָרט וווּ ס׳דרעמלט די זון.
*
נײַע קלאַנגען
ס׳נעמען קלינגען העראַקליטיש
און היברידיש — נײַע קלאַנגען
און מע זאָגט: ס׳האָט מאַמע ייִדיש
יונגע הערצער שטאַרק געפֿאַנגען
און דו פֿרעגסט זיך: טאַקע ייִדיש?!
פֿרעגסט זיך אָן אַ שמץ באַנג און
ווערסט געפּלעפֿטערהייט פֿאַרחידושט
פֿון דעם קלעזמערישן טאַנגאָ –
כּלל ניט פֿאָטעריש, ניט מאַמיש,
ניט קיין היימיש לשון־קודש
אויך ניט חוצפּהדיק דינאַמיש
צו דער וועלט אַ פֿרעכער ״הודו״?!
מילא, זאָל דאָס אויך זײַן ייִדיש
צי מיט גראַמען, צי אָן גראַמען
בעת אין טײַך קלינגט העראַקליטיש:
אוי, אַ וויי איז צו דער מאַמען!
*
אַ לידל פֿונעם אַלטן גולם
כ’האָב אַרײַנגעקוקט אין סוואַרבע
און דורך תּיבות דאָרט דערזען
אַז דו וועסט צו מיר נאָך קומען,
ממש קומען ווען־ניט־ווען!
כ’האָב אַרויסגעכאַפּט אַ גמרא,
ברייט צעעפֿנט און וואָדען? –
וועסט צו מיר, שטייט דאָרט אַ סבֿרא,
ווידער קומען ווען־ניט־ווען!
כ’האָב גענומען הערן תּורה
פֿון דעם הייליקן בעל־שם
איז ער אויכעט מיך מעורר:
אַז אָט קומסטו ווען־ניט־ווען!
שטיי איך, שוין אַן אַלטער גולם,
שטאַרק צעטומלט און פֿאַרקלעמט:
זאָג, אויף דעם, צי יענעם עולם
וועסטו קומען ווען־ניט־ווען?
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אַצינדערט
אַצינדערט מעג מען זינגען שיר־השירים
אַזוי פֿיל מילדע לאַסקע רינט אין ווערטער
וואָס שטייען אויפֿעט שטײַף צו מילדקייט אירער
דער געטלעך פרײַער שכינה אויסגעקלערטער
פֿון מינדסטן פּגם און פֿלעקיקן חיסרון
אין ריינקייט אויסגעוואַשן, אויסגעבאָדן
ווען אַלץ וואָס מ׳מעג, וועלן די ווערטער טאָרן
מיט שבֿח צום איינציק לעבעדיקן אָדון
און ער, דער שבֿח, וועט שפּאַלטן שווערע הימלען
צום סאַמע האַרץ פֿון דופֿקדיקן לעבן
און וואַסערדיקער הייליקייטס געווימל
וועט צו דער ערד־און־באָדן פֿלײַסיק שטרעבן
געדענק און בענטש דאָס ליד פֿון אַלע לידער
און קוק אַוועק פֿון נישט וואָס אייביק נישטיקט
און ווען דײַן ווערטערגאַנג ווערט לויזער, מידער
און ס׳רינט אַוועק דער אַפּעטיט צום פֿרישטיק
דערמאָן זיך אין דעם חן פֿון גרויסן חסד
דערקוויק זיך מיט דערוואַכונג וואָס שטײַגט איבער
די אותיות צוויי פּיי נון טיף אויסגעטעסעט
אויף לוחות פֿון דײַן האַרץ ווי שאָטנס טריבע
און זינג און זאָג מיט האָפֿערדיקע קלאַנגען
צעוואַקלדיק דעם מיזמורס שטײַפֿע כּללים
מיט שטורעמדיקע דראַנגען און פאַֿרלאַנגען
צעשטערנדיק דער וועלטס הבֿל־הבֿלים
The post ‘Pure Astonishment’ and other new Yiddish poems appeared first on The Forward.