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Eric Adams wants to combat hate in NYC through interfaith dinners. Can that accommodate Orthodox Jews?
(New York Jewish Week) — Mayor Eric Adams is famous for his love of the city’s nightlife, and that mood was on display last Thursday as he hobnobbed with more than 100 people at the 40/40 Club, an upscale bar and restaurant in the Barclays Center, while dining on lamp-warmed samosas and chicken skewers.
The gathering came with a goal: to jumpstart a program, called “Breaking Bread, Building Bonds,” that aims to bring together leaders of the city’s diverse ethnic and religious communities over food. The attendees, mostly city workers and nonprofit employees, were there to experience what such a dinner could feel like, and to learn how to host one of their own.
“We are going to finish with 1,000 dinners,” Adams said, speaking to the crowd. “Ten thousand people will become ambassadors for our city. Then those 10,000 people will branch out and do their dinners, turn into 100,000. We will continue to multiply until this city becomes a beacon of possibility.”
The dinner initiative was conceived with the Jewish community at its center — launching at a JCC in partnership with one of the city’s biggest Jewish nonprofits. Now, it faces an additional hurdle: Engaging the large haredi Orthodox communities in Brooklyn that have experienced a series of street attacks — and that observe a set of strict religious laws surrounding food that could hinder their participation in some interfaith meals.
Some haredi New Yorkers have attended the “Breaking Bread” dinners, and members of at least one large Hasidic community are planning to host one of the meals. But other haredi activists in the city told the New York Jewish Week that they’re skeptical the program can be sufficiently sensitive to their dietary and religious restrictions, which include close adherence to kosher laws and, for some, gender separation at public events.
The first catalyst dinner for New York City Mayor Eric Adam’s ‘Breaking Bread, Building Bonds’ initiative was held at Barclays Center on Thursday, March 2. (Jacob Henry)
Speaking on the sidelines of last week’s dinner, Adams said the initiative does account for the needs of observant Jews. When he held similar dinners as Brooklyn borough president in 2020, he said, the meals were always “considerate of Shabbos.”
“We allow the dinners to happen throughout the week,” Adams told the New York Jewish Week. “Those who can’t come on a Friday night or until sundown, we do that. If they eat kosher, we do that. We keep the meals simple, nothing complicated, so that everyone can feel at home at the same time.”
But the event where Adams was speaking did not, in fact, include kosher food, according to Rabbi Shlomo Nisanov, who leads Kehilat Sephardim of Ahavat Achim, a Bukharian community synagogue in Kew Gardens Hills, Queens.
“It was a mistake,” Nisanov said. “I didn’t eat the food, I only had the drinks. I was complaining about it.”
However, three of the dinners hosted so far have been certified kosher, and many local Jewish activists — including Orthodox leaders — said they support the initiative and believe it can accommodate a broad portion of the city’s Jewish spectrum.
Devorah Halberstam, an adherent of the Chabad-Lubavitch Hasidic movement and longtime campaigner against antisemitism, said she plans to host a dinner in the future.
“It’s actually not that complicated,” said Halberstam, who serves as director of foundation and government at the Jewish Children’s Museum in Brooklyn. “You invite people to a table and you have conversations. If it’s Muslims, we’ll have halal stuff covered. Kosher food is in another setting. Ultimately, it ends up working.”
The initiative aims to hold 1,000 dinners across the city that bring together community leaders in the hope that eating together will foster mutual understanding that will trickle down to rank-and-file New Yorkers of different backgrounds. At the kickoff event at the Marlene Meyerson JCC on the Upper West Side in late January, Adams called the dinners a “potent weapon” against hate.
Breaking Bread is supported by multiple city agencies and Jewish organizations, including the UJA-Federation of New York; the Jewish Community Relations Council of New York; The People’s Supper, a non-profit that facilitates meals between people of different identities that began holding similar dinners in 2017; and the New York City Office of the Prevention Of Hate Crimes, which is overseen by the mayor. UJA is partially funding the program by reimbursing up to $150 per dinner.
The Adams administration, and organizations supporting Breaking Bread, declined to provide key pieces of information about the initiative, including a budget, list of hosts or people who had signed up or a list of scheduled dinners.
The initiative is designed around dinners of roughly 10 people each. The host is given a guide that includes instructions on how to facilitate a dinner and sample questions to ask fellow diners. One question asks attendees to describe “a time, recent or long passed, in which you were made to feel… fully seen, heard and like you fully belonged.”
Rabbi Bob Kaplan, who is the executive director of the Center for a Shared Society at the Jewish Community Relations Council of New York, told the New York Jewish Week that the organization is “taking this program very seriously.”
“We will be looking to encourage as much of this as we can throughout the city,” Kaplan said. “We really think that Breaking Bread opportunities are incredible ways of bringing together leadership and community leaders to really talk to each other.”
The few dinners hosted thus far have included religious leaders, city officials and leaders of nonprofit organizations. Anyone can sign up to host or attend a dinner via a city website. Hassan Naveed, executive director of the OPHC, told the New York Jewish Week that thus far, nearly 500 people have signed up as hosts or participants.
“There is so much interest happening,” Naveed said. “We want this to be something that is movement-building, that brings folks together from different parts of the city, to really build a relationship between communities.”
There have been several dinners in the weeks since Breaking Bread launched, including one that Naveed attended last month at Talia’s Steakhouse, a kosher restaurant on the Upper West Side, where the mayor himself made a brief appearance. Diners ate Jamaican cuisine, served by chef Kwame Williams, in honor of Black History Month. Other attendees ranged from a senior city official to Tenzin Tseyang, a community liaison for Queens City Councilmember Julie Won; UJA’s Rabbi Menachem Creditor and others.
Other dinners have taken place at the Manhattan JCC and at Manhattan College, both of which were also kosher. The JCC dinner included the executive director of the New York City Anti-Violence Project and a representative of the Asian-American Foundation, in addition to Jewish leaders and cosponsors of the initiative.
“Those who are seated around the table with one another will be able to call on one another for both simple and hard things,” said Rabbi Linda Shriner-Cahn of Congregation Tehillah in the Bronx neighborhood of Riverdale, who hosted the Manhattan College dinner. “When we strengthen our own communities, we’re more able to reach out to other communities.”
Bringing New Yorkers together to break bread is one of the best ways we can talk through differences and defeat the pipeline of hate.
Last night’s Breaking Bread Building Bonds event at Talia’s Steakhouse on the Upper West Side did just that. pic.twitter.com/Meugkqdt7Q
— Mayor Eric Adams (@NYCMayor) February 17, 2023
Nisanov, the Bukarian rabbi from Queens, said he believes in the concept and has hosted his own dinners with neighborhood Muslim leaders.
“We sat together at my synagogue with people from the Muslim faith because people didn’t know each other,” Nisanov told the New York Jewish Week. “Now, they know that kosher is the same as halal.” (Jewish and Muslim dietary laws are similar, but they are not the same.)
The initiative has not yet involved some large segments of the Brooklyn haredi community, including a major Satmar Hasidic organization. Moishe Indig, a prominent activist affiliated with another faction of Satmar, and a close confidante of the mayor, has also not attended. City Council member Lincoln Restler, who is Jewish and represents South Williamsburg, which is home to a large number of Satmar Jews, told the Jewish Week in a statement that he is “in touch with City Hall and eager to convene Breaking Bread gatherings” in his district.
“This is a wonderful new initiative building on the mayor’s work as borough president,” Restler said. “We will never arrest our way out of hate violence, so we need to deepen cross-cultural understanding to address our collective safety.”
Adams does have a close relationship with the Hasidic community. The mayor appointed Joel Eiserdorfer to the role of advisor in his administration, the first Hasidic Jew to hold that title. Adams received considerable Hasidic support in his 2021 election victory.
But despite that relationship, some Orthodox leaders and activists still have their doubts that the dinner initiative will successfully engage the haredi community. Some spoke to the New York Jewish Week anonymously, out of a fear that their criticism could hurt their community’s relationship with the mayor.
One Orthodox leader who works in government told the New York Jewish Week that “at this moment, it feels like this initiative doesn’t exist.”
“Personally everyone is rooting for the mayor on this,” the leader said, but he added that the initiative was “not comprehensive” in terms of reaching out to major Orthodox groups.
“Most of us haven’t heard of it,” another Orthodox community activist said. “The mayor’s head is in the right place. I’m sure this program is well-intentioned.” But he added, referring to kosher restrictions and norms of gender separation, that ”on a practical level, it’s hard to see how it will work in this community.”
He added that he believes leaders in the Hasidic community may participate, but “we don’t need to bring together leadership… We need people on the street to understand each other.”
Nisanov believes the Breaking Bread dinners can help accomplish that task by helping community leaders influence their constituents.
“It starts from the leaders and it goes down to the regular people,” he said. “It’s going to take a while, but at least when the elders do it, it will trickle down to the young. We will have to include young people to show and explain.”
He said that there are some people within the Jewish community who “would like to live in a secluded world.”
“That’s not possible,” Nisanov said. “There will always be restrictions. God will not change. We will always have that, but we have to learn to coexist.”
Motti Seligson, a Hasidic communal leader and Chabad spokesman, told the New York Jewish Week that “there are dinners already planned in neighborhoods like Crown Heights that will certainly have participation from the Hasidic Jews.” He added, “Building these bonds is something that Mayor Adams has not only seen and experienced first hand… he also created many of them through events like the Breaking Bread dinners in Brooklyn, which he organized.”
Deborah Lauter, the inaugural director of the OPHC, said Breaking Bread “has enormous potential” but acknowledged that navigating the range of haredi groups takes time.
“There are so many different factions within the haredi community,” Lauter said. “Some will be more inclined to participate than others. There’s a lot more work to get people on the ground to know each other.”
—
The post Eric Adams wants to combat hate in NYC through interfaith dinners. Can that accommodate Orthodox Jews? appeared first on Jewish Telegraphic Agency.
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How Israel’s Shift from ‘Deliberate Ambiguity’ to ‘Selective Disclosure’ Could Prevent a Nuclear War
A satellite image shows un‑buried tunnel entrances at Isfahan nuclear complex, in Isfahan, Iran, Nov. 11, 2024. Photo: Vantor/Handout via REUTERS
Though it might seem counter-intuitive, Israel needs specific enhancements to its strategic deterrence posture. Among other things, these necessary enhancements center on nuclear doctrine and strategy. Most urgently, Jerusalem should plan for an incremental but defined end to “deliberate nuclear ambiguity.”
Why should this argument be taken seriously? Hasn’t Iran’s nuclear potential been degraded or eliminated by Operations “Epic Fury” and “Roaring Lion”? During any future war with Iran, wouldn’t Israel already be in firm position to maintain “escalation dominance?”
Gathering the correct answers is more complex than first meets the eye.
Though a non-nuclear Iran would risk greater harms than would Israel in any future war, the more powerful Jewish State could still suffer the grievous consequences of (1) Iranian CBW (chemical-biological) or radiological attacks; and (2) Iran-spurred operational misunderstandings/policy miscalculations.
Iran could also call upon nuclear allies (most plausibly North Korea) to act as witting nuclear proxies, and on sub-state terror groups to inflict various force-multiplying costs. These groups (e.g., Hezbollah, Hamas, Houthi) would likely include both Sunni and Shiite surrogates.
For Israel, there will be derivative strategic issues. Prima facie, the direct Israel-American war against Shiite Iran has strengthened some Sunni state adversaries in the region. To wit, now there will be more compelling reason to expect nuclear moves by Turkey, Egypt, and/or Saudi Arabia. Correspondingly, certain predictable actions by China or Pakistan would further undermine Israel’s core national security.
What should Israel do? A comprehensive remedy would include calibrated policy shifts from “deliberate nuclear ambiguity” (Amimut in Hebrew) to “selective nuclear disclosure.” Though nuclear ambiguity has managed to “work” thus far, it will not work indefinitely.
At times, strategic truth must emerge through paradox. For Jerusalem, the greatest risk of catastrophic deterrence failure may lie in the prospect of Israeli nuclear threats that are “too destructive.” Oddly but plausibly, nuclear threat credibility could sometime vary inversely with nuclear threat destructiveness.
To be suitably deterred, an enemy state would require continuing assurances that Israel’s nuclear weapons were effectively invulnerable and “penetration-capable.” This second expectation would mean that Israel’s nuclear weapons not only appear protected from adversarial first-strikes, but are also able to “punch through” enemy active defenses.
Adversarial judgments concerning Israel’s ultimate willingness to engage with nuclear weapons would depend on acquiring certain foreknowledge of these weapons and their operational capabilities. Enemy perceptions of mega-destructive, high-yield Israeli nuclear weapons could undermine the credibility of Israel’s nuclear deterrent. Bringing a measured end to “deliberate nuclear ambiguity,” on the other hand, would offer a promising corrective for Israel’s ultimate and existential vulnerability. In principle, at least, if an enemy state should ever appear willing to share its nuclear military assets with a surrogate terrorist group, Jerusalem would then need to prepare for nuclear deterrence of sub-state adversaries.
The main point of any shift from “deliberate nuclear ambiguity” to “selective nuclear disclosure” would be to signal that Israel’s “bomb” capability lies safely beyond enemy reach and could punish all levels of enemy aggression. By removing the bomb from its metaphoric “basement,” Israel could best enhance its overall strategic deterrence. A properly-calculated end to “deliberate nuclear ambiguity” would underscore Israel’s willingness to use measured nuclear forces in reprisal for both first-strike and retaliatory attacks. Also, a defined shift from “deliberate nuclear ambiguity” to “selective nuclear disclosure” would best convince Iran or any other non-nuclear enemy state of Israel’s willingness to use calibrated nuclear force against a non–nuclear aggressor.
What about the so-called “Samson Option?” While generally misunderstood, this option could support Israel’s unrelieved task of strategic dissuasion. For Jerusalem, the reinforcing benefits of “Samson” would lie not in any supposed eagerness to “die with the Philistines,” but in its presumptive deterrent advantages. These expected advantages would lie at the “high end” of Israel’s deterrence options and serve any ultimate requirement of “escalation dominance.”
In assessing optimal levels of “selective nuclear disclosure,” Israel ought to continuously bear in mind that the country’s strategic nuclear objective must always be deterrence ex ante, not revenge ex post. If, however, nuclear weapons should ever be introduced into an escalating conflict with Iran or another enemy state, one form or another of actual nuclear war fighting would ensue. At that chaotic tipping point, Israel’s deterrence objective would need to shift from nuclear war avoidance to nuclear war termination.
Conceptually, if Israel were the only nuclear belligerent in a still-impending conflict, it would find itself in an “asymmetrical nuclear war.” If Israel’s foe were also nuclear, Jerusalem would then be engaged in a “symmetrical nuclear war.” Significantly, even in a “symmetrical” conflict, there would remain detectable inequalities of military power. To best support “escalation dominance” amid such destabilizing inequalities, Israel would benefit from prior policy shifts to “selective nuclear disclosure.” For authoritative decision-makers in Jerusalem, there could be no more important step toward national survival.
Prof. Louis René Beres was educated at Princeton (Ph.D., 1971) and is the author of many books and scholarly articles dealing with international law, nuclear strategy, nuclear war, and terrorism. In Israel, Prof. Beres was Chair of Project Daniel (PM Sharon). His 12th and latest book is Surviving Amid Chaos: Israel’s Nuclear Strategy (Rowman & Littlefield, 2016; 2nd ed., 2018). Professor Beres was born in Zurich at the end of World War II.
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Palestinian Authority TV Promises Israel ‘Will Pass’ and Cease to Exist
Palestinian Authority President Mahmoud Abbas holds a leadership meeting in Ramallah, in the West Bank, April 23, 2025. Photo: REUTERS/Mohammed Torokman
Having just celebrated 78 years of independence, Israel has proven it is here to stay.
But the Palestinian Authority (PA) and Palestinians in general are adamantly claiming Israel’s status is temporary, while dreaming and hoping for its demise.
“There is no room for two identities,” a host on PA’s official TV channel stated, predicting that Israelis/Jews are “the ones who will pass”:
Official PA TV host:“The Israeli occupation … is taking control of the holy city [Jerusalem] and the Islamic and Christian holy sites in it.
But in this land, there is no room for two identities: [It is] either us or us. We are the ones who will remain and they are the ones who will pass.” [emphasis added]
[Official PA TV, Palestine This Morning, March 29, 2026]
A Palestinian researcher similarly taught viewers that Jews “are transient in this land” and that Palestinians are “the true owners”:
Palestinian affairs researcher Muna Abu Hamdiyeh: “We are talking about the Ibrahimi Mosque [i.e., Cave of the Patriarchs] — the Judaization of the site.
The Palestinian understands that [the Jews] are transient in this land.
Everything that the archaeological delegations that have visited Palestine and the Ibrahimi Mosque have presented has proven that the occupation has no connection, no existence and no roots in this land …
As part of our role as those who research the Palestinian cause, history, or archaeology, we must clarify this situation to the Palestinians: We are the true owners of this land, and therefore [we] must not abandon it, no matter what… [The Palestinian] completely understands that he has suffered from violence and aggression [only] because he owns something that the other –who is transient in this place — wants to take from him.” [emphasis added]
[Official PA TV, March 16, 2026]
Another Palestinian academic also envisioned Israel’s downfall, stating at a cultural meeting in Paris that the Palestinians “will win and all of Palestine will be liberated”:
Palestinian researcher Muzna Al-Shihabi: “When we see all the people who came here today just to … hear about Palestine and know better what is happening [in Palestine], this is proof that — honestly, it gives us great hope that in the end we will win and all of Palestine will be liberated.” [emphasis added]
[Official PA TV News, Feb. 2, 2026]
Manifesting the Palestinian narrative in numerous ways, on at least two separate occasions, PA TV broadcast the following “poet” from Gaza predicting the end of Israel’s “colonial rule” just as other colonial rulers have been defeated:
Gazan poet Adel Al-Ramadi:
“Do not believe that the land will not return
How much has this land been occupied!
How much defilement?
How many soldiers have trodden upon it!
So where are the soldiers?
Where is the rule of the Greeks over us?
Where is the rule of the Tatars?
Where is the rule of the Romans?
Where is the rule of the Persians?
Where is the rule of the Crusaders?
Where is the rule of the English?
Where are the soldiers?
One day you will grow up and ask:
Where is the rule of the Jews?” [emphasis added]
[Official PA TV, Dec. 7, 2025, and April 5, 2026]
PA TV chose to rebroadcast a documentary from 2021 with the conclusion that Israel “will disappear”:
Official PA TV narrator: “Immediately after the [Israeli] occupation of Jerusalem in 1967 and until this day, they have not stopped making attempts to Judaize the place and take control of it, aiming to destroy the Al-Aqsa Mosque to build the alleged Temple in its place …
This speaking stone is like a person and a place at the same time. Its age is many times greater than the age of the occupation state [i.e., Israel]. The Al-Aqsa Mosque will remain here, the eternal capital Jerusalem will remain here, and the occupation will disappear!” [emphasis added]
Images are shown of Palestinians waving Palestinian flags on the Temple Mount.
[Official PA TV, broadcast of 2021 documentary film “The Speaking Stone,” March 20, 2026]
A released murderer also joined the choir, telling “heroic” imprisoned terrorists that Allah will “liberate the land”:
Released terrorist murderer Shadi Abu Shakhdam: “My message to our heroic prisoners [i.e., terrorists] behind bars: Just as Allah showed us mercy and granted us freedom, Allah willing the time and moment will come when He will show mercy to our brothers and grant them freedom.
Allah willing, there will be freedom with the liberation of both the land and the people.” [emphasis added]
[Official PA TV, Giants of Endurance, March 21, 2026]
As Palestinian Media Watch recently reported, there are many more examples of how the PA dreams of Israel’s demise.
World leaders must finally acknowledge this deeply entrenched destructive vision that the PA embraces, and oppose giving the PA any role in the future of the region.
The author is the Founder and Director of Palestinian Media Watch, where a version of this article first appeared.
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What it means for Jews when Trump administration officials misquote the Bible
(JTA) — The Bible is back in the news.
In a Pentagon prayer service on April 15, Secretary of War Pete Hegseth quoted what was seemingly meant to be a verse from the ancient Hebrew prophet Ezekiel, but was in fact from the Gospel of Tarantino, as Stephen Colbert quipped.
In response, Sean Parnell, chief Pentagon spokesman, released a statement on X noting that the homage to the auteur’s 1994 film “Pulp Fiction” was intentional. Hegseth had “shared a custom prayer … which was obviously inspired by dialogue in ‘Pulp Fiction.’”
Two days later, the New York Times suggested that President Donald Trump was likely participating in “America Reads the Bible,” a marathon reading of scripture to take place in Washington, D.C.’s Museum of the Bible, as a means to repair his relationship with Catholics after he publicly sparred with the pope over the Iran war and deleted a tweet depicting himself as Jesus Christ.
“President Trump has a complicated relationship with the Bible,” the paper noted. “He has often called it his favorite book, has posed with it for photographers outside a church and has sold his own edition for $60. But he has also struggled to name a favorite passage or even pick a favorite Testament between the two.”
At the event on April 21, Trump read a passage from 2 Chronicles, in which God promises to heal the land if its people “humble themselves, pray, and seek My favor.”
As a scholar specializing in the influence of the Hebrew Bible and Jewish ideas on American history, I can attest that the habit of American leaders citing chapter and verse (accurate or not) is as old as the United States itself. In fact, it dates back to the Pilgrims. It has been a powerful and effective means of cultivating covenantal community. Americans who cited scripture have forged a country unique in world history in the religious freedom it has offered to all its citizens, not the least of which to us Jews, the original biblically bound people.
The America ethos of fighting for freedom and liberty, drawn from the story of the Children of Israel millennia ago, to this day shapes how the United States operates both internally and on the world stage.
Reflecting on the harsh and uncertain early days of Plymouth Colony, William Bradford, who signed the Mayflower Compact and would serve as the territory’s governor for roughly three decades, paraphrased the Exodus story and Moses’ final speech in Deuteronomy. Arriving in the New World, he said, his fellow Pilgrims could only see:
a hideous and desolate wilderness, full of wild beasts and wild men — and what multitudes there might be of them they knew not. Neither could they, as it were, go up to the top of Pisgah to view from this wilderness a more goodly country to feed their hopes; for which way soever they turned their eyes (save upward to the heavens) they could have little solace or content in respect of any outward objects.
In the first half of this excerpt from his journal, Bradford was alluding to the Israelites’ escape from Egypt into the rough wilderness in which they would wander for 40 years. And then he referenced the mountaintop on the precipice of the Promised Land, Pisgah, on which Moses stood as his people were about to complete their arduous journey as described in the last of the Five Books of Moses. To Bradford, scripture was a source of strength and solace during communally challenging times.
Ten years later, the Puritan leader John Winthrop would describe in similarly Hebraic lens how if Massachusetts Bay Colony’s residents will do right in the eyes of the Lord, “We shall find that the God of Israel is among us, when 10 of us shall be able to resist a thousand of our enemies… For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us.”
Winthrop was misquoting of Leviticus 26:8: “Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand.” However, the details were less important than the sense of divine mission that was powering the Pilgrims’ and the Puritan’s project.
Later, the American Founders also possessed a powerful attachment to the Bible, even if the details were sometimes hazy.
John Adams, in 1776, after hearing a sermon paralleling the Patriot cause to Israel’s fight against Pharaoh’s tyranny, ruminated: “Is it not a Saying of Moses, ‘who am I, that I should go in and out before this great People’?” It actually was not a saying of Moses. Adams was conflating Moses’ “Who am I that I should go to Pharaoh…” speech in Exodus 3:11 with a a request by a much later Jewish ruler, King Solomon that God “give me now wisdom and knowledge to go out and come in before this people” (2 Chronicles 1:10).
A year earlier, the equally-enamored-with-
Abraham Lincoln, perhaps the country’s most biblically literate president ever, often weaved scripture into his seminal addresses, from “four score and seven years ago,” which was likely borrowed from a rabbinic sermon citing a verse in Psalms, to a purposeful paraphrase of Exodus 19:5 when, on Feb. 21, 1861, he referred to Americans writ large as the Lord’s “almost chosen people.”
It hasn’t only been political leaders, of course, who rephrase the Word in an effort to encourage Americans to live up to their highest ideals. Martin Luther King Jr. made reference to that same mountaintop as Bradford in the civil rights leader’s final speech on April 3, 1968 in Memphis. He rousingly reassured his audience that:
We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop… I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!
Citing (and mis-citing) scripture, then, is a longstanding and worthy American tradition.
Some Jews might feel excluded by Jesus and New Testament texts being invoked in a nonsectarian context by public leaders, and verses can be abused as opposed to correctly interpreted. Nevertheless, the phenomenon of looking to the Bible to shape the soul of America has served a largely positive purpose. A religious civic space is full of happier, healthier people who give more charity, have more children and forge a strong sense of community.
Regardless of one’s party or views on those in power today, then, quoting the Bible in the American public sphere has long characterized the American experiment. On the whole, it has been largely good for the American collective character and good for the Jews. Occasionally, these quotes might be imperfect, but they reflect a worthy national will: the desire to see through the long march towards liberty and justice for all.
This article originally appeared on JTA.org.
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