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Florida rejects Holocaust education textbooks in clampdown on ‘woke’ instruction
(JTA) — Florida’s state education department rejected two new Holocaust-focused textbooks for classroom use, while forcing at least one other textbook to alter a passage about the Hebrew Bible in order to meet state approval.
The books were rejected as part of a broader review of new K-12 social studies material. According to documents provided by the state, the education department did not approve any new texts on the Holocaust this year. Reached by the Jewish Telegraphic Agency, a spokesperson at the department’s press office was unable to confirm whether there are older Holocaust textbooks already in use that can still be taught in the state.
Under Republican Gov. Ron DeSantis, the state has made an effort to clamp down on what he calls “woke indoctrination,” mostly regarding race and gender. The textbooks’ rejection is the latest example of how that drive is affecting Jewish topics as well.
One of this year’s rejected Holocaust textbooks was called “Modern Genocides,” and the other was an online learning course titled “History of the Holocaust.” Both were intended for high school students. “Modern Genocides” was rejected in part for its discussion of “special topics” prohibited by the state — a list that includes terms such as “social justice” and “critical race theory.” The department did not clarify which prohibited “special topics” the book included.
Both of the rejected works also received low scores from the state’s educational review committee, which determines whether a book meets state requirements for instruction on its topic.
DeSantis has advanced Holocaust education while also enabling parents to effectively remove any Holocaust literature they don’t like from school libraries. Florida requires Holocaust education in grades K-12, and in 2020, DeSantis signed a law requiring public schools to certify that they teach about the Holocaust. But a law passed last year allows parents to challenge instructional materials and books in public school libraries, and parents in the state have filed challenges that have led to the temporary or permanent removal of Holocaust literature (including a new adaptation of Anne Frank’s diary) on the grounds that they are inappropriate for children.
Another law, called the “Stop WOKE Act,” bans educators from making students feel guilt or shame in relation to historical events. The state education department also forbids the instruction of “critical race theory,” a term that traditionally concerns a method of legal analysis but that Republicans have used pejoratively to refer to discussion of systemic racism in the United States.
In addition, Republicans in the statehouse have passed a bill that would forbid state-funded higher education institutions from teaching “critical theory” — a change that scholars say could threaten the teaching of Jewish studies. DeSantis has yet to sign that bill into law.
“To uphold our exceptional standards, we must ensure our students and teachers have the highest quality materials available — materials that focus on historical facts and are free from inaccuracies or ideological rhetoric,” Manny Diaz, Jr., Florida’s education commissioner, said in a press release.
The state’s education department announced Tuesday that it had approved 66 out of 101 submissions of new social studies textbooks under its new rubric — some only after the publishers agreed to extensive changes to the text. It rejected the other 35 textbooks that were submitted. Florida last reviewed social studies materials in 2017; state documents do not indicate the percentage of books accepted and rejected that year.
The state did not elaborate on how the Holocaust books failed to adequately teach their subjects. The education department’s Bureau of Standards and Instructional Support, which oversees reviews of classroom materials, referred JTA’s request for comment to its press office, which did not respond to questions by deadline.
The publishers for the two rejected Holocaust texts likewise did not respond to JTA requests for comment. Florida, by virtue of its large population of school-age children, is one of the biggest textbook markets in the nation, and some social studies textbook publishers this year preemptively erased some language about race and segregation in their books in order to gain entry into the market.
Meanwhile, another social studies textbook intended for grades 6-8 was forced by the department to alter a reference to the Hebrew Bible in order to meet state standards. According to state documents, the book’s original version included a question for students reading, “What social justice issues are included in the Hebrew Bible?”
That was altered to an approved version that replaced the phrase “social justice issues” with the term “key principles.” The state’s rationale for the change was that the original phrasing used “Politically charged language when referencing the Hebrew Bible.”
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Denied arrest power, Mamdani encourages New Yorkers to protest Netanyahu
After conceding that he cannot arrest Israeli Prime Minister Benjamin Netanyahu as a war criminal, Mayor Zohran Mamdani on Tuesday doubled down on assailing the Israeli leader and encouraged New Yorkers to protest his expected visit to the United Nations in September.
“I think one of the bedrocks of our city is protest,” Mamdani said at a press conference in City Hall Wednesday morning. “If anyone feels a level of frustration or opposition, protest is something that we will always respect. I leave it to New Yorkers themselves to make that decision.”
The mayor also faced renewed questions about why it took months to acknowledge that the pledge he made last year to arrest Netanyahu could not legally be carried out, and about his choice to post a formal mayoral address on his official social media accounts to announce the city’s legal conclusion that it has no authority to execute the International Criminal Court arrest warrant against Netanyahu.
“What brings me to my conclusions about Israel and Palestine is a belief in the universality of humanity,” Mamdani said.
Mamdani pointed to a roundtable with faith leaders on Staten Island on Tuesday where he met a young Gaza refugee who had lost an arm, and he recounted stories from Palestinian New Yorkers who shared that their families have been affected by the war.
“I view that as a very serious issue,” Mamdani said. “I think that it is incredibly important that we ensure that we have done all of our due diligence when conducting a review.”
The ICC, based in The Hague, issued arrest warrants in November 2024 for Netanyahu, former Israeli Defense Minister Yoav Gallant and Hamas military commander Mohammed Deif. Hamas confirmed in January 2025 that Deif was killed during an airstrike.
The United States is not a member of the International Criminal Court and the Trump administration imposed sanctions on the ICC months after it issued the warrants.
In his video posted Tuesday night, Mamdani accused Netanyahu of orchestrating a “horrific genocide against the Palestinian people” in the Gaza Strip. He cited reported Palestinian death tolls, wounded children, the destruction of hospitals and clinics and the killing of aid workers and journalists. He did not mention the Oct. 7, 2023, Hamas attack on Israel, which sparked the war. He instead called on the federal government to join the ICC and execute the warrant.
Jewish organizations sharply condemned the mayor’s Tuesday remarks, accusing him of presenting a one-sided narrative of the war.
“Shame on you,” the UJA-Federation of New York said in a statement. “Your video is rife with distortions and disinformation. At a time of rising antisemitism, repeatedly singling out and vilifying the world’s only Jewish state for perceived political benefit is repugnant and puts Jews at greater risk.”
The Orthodox Union said the video “endangers Jewish New Yorkers” and “is a betrayal of his oath of office and his own commitment to protect all New Yorkers.”
Mamdani rejected the criticism.
“We cannot pick and choose which crimes against humanity we oppose,” he said. “We must be in opposition to all of them.” Asked whether he considers the Hamas massacre a genocide, he stopped short of using that term, instead calling the Oct. 7 attacks “a horrific war crime” that should be opposed “with every single fiber of our being.”
Mamdani used the moment to bring his long-held pro-Palestinian advocacy into City Hall, framing Netanyahu’s expected visit as both a moral and political issue. While acknowledging the city lacks legal authority to arrest the Israeli leader, Mamdani shifted the conversation toward the role of the federal government.
In a Truth Social post, President Donald Trump reassured Netanyahu that he “will not be arrested, in any way, shape, or form, while in the United States of America.”
Mamdani also encouraged New Yorkers to take it to the streets to protest Netanyahu during his visit. “That welcome ends with me,” he said. “I will not be welcoming Benjamin Netanyahu or any other war criminals when they come to this city.”
Mamdani’s remarks could resonate well beyond New York as rejection of Israel is increasingly part of national Democratic Party politics. By arguing that Washington should join the International Criminal Court and enforce its warrants, Mamdani is helping define the expectations that progressive activists may place on the 2028 presidential candidates as the party continues to debate its approach to Israel and Gaza.
Despite the backlash, Mamdani insisted his position would not affect how he governs for Jewish New Yorkers.
“I know that there are Jewish New Yorkers who agree with my analysis; there are those who disagree with my analysis,” Mamdani told the Forward. “ And my responsibility to them is to ensure that they are cherished, they are celebrated, and they are safe in their city.”
The post Denied arrest power, Mamdani encourages New Yorkers to protest Netanyahu appeared first on The Forward.
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Innovative Yiddish actor-director Raphael Goldwasser has died
פֿון שׂרה־רחל שעכטער
דער ייִדישער אַקטיאָר, רעזשיסאָר, פּאַנטאָמימיקער און לערער פֿון ייִדישן טעאַטער, רפֿאל גאָלדוואַסער, איז דינסטיק געשטאָרבן אין נאַרבאָן, פֿראַנקרײַך, צוליב קאָמפּליקאַציעס פֿון אַ האַרץ־פֿעלער. ער איז געווען 79 יאָר אַלט.
די לוויה וועט פֿאָרקומען פֿרײַטיק דעם 24סטן יולי, 15.00 אַ זייגער, אויפן ייִדישן חלק פון בית-עולם אין מערבֿ-נאַרבאָן.
גאָלדוואַסער האָט נישט סתּם אינסצענירט פּיעסעס, נאָר זיך באַמיט איבערצוצײַגן דעם צוקוקער זיך אַרײַנצוטראַכטן אינעם אינהאַלט. מע זעט דאָס קלאָר אין זײַן ייִדישער איבערזעצונג פֿון דני האָראָוויצעס העברעיִשער פּיעסע „פֿעטער אַרטור“ (2020ֶ), וואָס מע קען זען אויף יוטוב. דאָ רעדט זיך וועגן אַ דראַמאַטורג, פּיטער סטאָון — אַ לעבן געבליבענער פֿון חורבן — וואָס שרײַבט אַ פּיעסע ווי אַ נקמה זײַן פֿעטער אַרטור, וואָס פֿלעג זאָגן, זיצנדיק אין ניו־יאָרק: „ווי קענען מענטשן זיך לאָזן פֿירן אין קרעמעטאָריע ווי שאָף צו דער שחיטה?“ סטאָון באַמיט זיך שטאַרק צו געפֿינען אַ ישׂראלדיקן טעאַטער וואָס זאָל פּראָדוצירן די פּיעסע, אָבער קיין איין טעאַטער וויל זיך דאָס נישט אונטערנעמען. אין סטאָונס פֿרוסטרירונג קען מען דערפֿילן אויך גאָלדוואַסערס עגמת־נפֿש.
„רפֿי האָט ניט געקאָנט פֿאַרטראָגן מלחמה, ער האָט געמוזט אַנטרינען פֿון איר,“ האָט גלאַי געזאָגט. אַ פּנים דערפֿאַר האָט ער זיך טאַקע אַריבערגעצויגן פֿון ישׂראל קיין פֿראַנקרײַך. „דער מצבֿ אין ישׂראל, אַפֿילו פֿון דער ווײַטנס, האָט אים זיכער אָפּגעשוואַכט.“
אין 2013 האָט גאָלדוואַסער געמאַכט אַ טיפֿן אײַנדרוק שפּילנדיק די ראָלע פֿון לאָקי אין סעמיועל בעקעטס „וואַרטן אויף גאָדאָ“. דער ייִדישער קולטור־טוער דזשאָרדין קוציק זאָגט אַז גאָלדוואַסער האָט אַרײַנגעבראַכט אין דער פּראָדוקציע אַ „סטאַבילן פּסיכאָז“: „דער ריטעם פֿון זײַן מאָנאָלאָג בײַט זיך אין גאַנצן נישט און די עמאָציאָנעלע קוואַליטעט פֿון זײַן פּסעוודאָ־וויסנשאַפֿטלעכע פּלאַפּלערײַ בלײַבט אויך די זעלבע.“
שיין בייקער, דער אַקטיאָר און דירעקטאָר פֿונעם ייִדישן קולטור קאָנגרעס, האָט געזאָגט אַז נאָך גאָלדוואַסערס פּטירה האָט משה יאַסור, דער רעזשיסאָר פֿונעם ייִדיש־שפּראַכיקן „וואַרטן אויף גאָדאָ“, אים געזאָגט פֿאַר וואָס ער האָט אויסגעקליבן גאָלדוואַסערן פֿאַר דער ראָלע. „רפֿי איז געווען דער בעסטער אויסטײַטשער פֿון לאָקי ווײַך ער האָט ממש פֿאַרקערפּערט די ראָלע. זײַן פֿעיִקייט בײַם אויסדריקן זיך איז געווען פֿאַרוואָרצלט אין דער פֿיזישער קונסט פֿון מאַנטאָמימע — סובטיל אָבער בולט.“
קוציק האָט געזאָגט אַז גאָלדוואַסער האָט זיך אַנטקעגנגעשטעלט ווען עמעצער האָט, נאָכן זען די פּיעסע, באַמערקט אַז „לאָקי איז געווען אַ מין קאָמישע אָפּשפּאַנונג (comic relief בלע״ז) אין דער פּיעסע“: „מײַן ראָלע איז נישט געווען קיין קאָמישע אָפּשפּאַנונג, נאָר פֿאַרקערט: איך בין דווקא געווען די טראַגעדיע, און די אַנדערע פּערסאָנאַזשן האָבן געשילדערט די אַבסורדיסטישע קאָמעדיע,“ האָט גאָלדוואַסער געזאָגט.
רפֿאל גאָלדוואַסער איז געבוירן געוואָרן אין אַרגענטינע אין 1947. זײַן טאַטע איז געווען דער אָנגעזעענער אַקטיאָר זישע גאָלדוואַסער, אַ מיטגליד פֿונעם ייִדישן פֿאָלקס־טעאַטער אין בוענאָס־אײַרעס. די מאַמע, לאה (לאָלאַ אויף שפּאַניש), האָט געגעבן אירע דרײַ זין עכטע ייִדישע נעמען — ראובֿן, דניאל און רפֿאל, האָט געזאָגט רפֿאלס עלטערער ברודער דניאל גלאַי — דער פֿאָרזיצער פֿון „בית לייוויק“ אין תּל־אָבֿיבֿ. „די מאַמע איז געווען באַצויבערט פֿון איר מאַנס טאַלאַנט, און איך געדענק נישט אַז מײַנע עלטערן האָבן זיך אַ מאָל געקריגט צווישן זיך.“
ווען רפֿי איז געווען פֿינף יאָר אַלט האָט מען אים שוין געזען אויף דער בינע אין בוענאָס־אײַרעס — אין שלום־עליכמס איינאַקטער, „אַגענטן“. ווען די אַקטיאָרן האָבן געזען ווי שטאַרק דאָס קינד וויל שפּילן טעאַטער האָט מען אים געגעבן אַן איין־שורהדיקע ראָלע: „טאַטע, כ׳וויל עסן!“ כּדי ער זאָל זיך פֿילן גלײַך מיט די אַנדערע אַקטיאָרן.
„כ’בין זיכער אַז שלום עליכם האָט הנאה געהאַט דערפֿון,“ האָט גלאַי געזאָגט.
נאָך דעם ווי די משפּחה האָט עולה געווען קיין ישׂראל האָט רפֿאל שטודירט טעאַטער און געשיכטע בײַם תּל־אָבֿיבֿער אוניווערסיטעט, און שפּעטער באַקומען אַ מאַגיסטער פֿון טעאַטער־געשיכטע בײַם פּאַריזער אוניווערסיטעט.
במשך פֿון זײַן קאַריערע האָט ער זיך קונה־שם געווען ווי אַ נאָוואַטאָרישער אַרטיסט, וואָס האָט צונויפֿגעפֿלאָכטן די טראַדיציעס פֿון ייִדישן טעאַטער, פֿראַנצייזישער פּאַנטאָמימע און דער נײַער אוידיאָ־וויזועלע מעדיאַ, האָט געזאָגט דער פֿאָרזיצער פֿונעם אַרגענטינער ייִוואָ, אַבֿרהם ליכטענבוים. ער האָט אויפֿגעטראָטן איבער דער וועלט, געשאַפֿן טעאַטראַלישע אונטערנעמונגען, אַנסאַמבלען, אינטערנאַציאָנאַלע פֿעסטיוואַלן און, דער עיקר, פֿאַרלייגט און אָנגעפֿירט מיטן „לופֿט־טעאַטער“ אין סטראַסבורג, פֿראַנקרײַך.
ער איז אויך געווען אַן אָנגעזעענער פּעדאַגאָג, געלערנט אין דער ייִדישער טעאַטער־אַקאַדעמיע און געפֿירט אינטערנאַציאָנאַלע סעמינאַרן איבער אייראָפּע. במשך פֿון די לעצטע יאָרן האָט ער, בשותּפֿות מיטן בוענאָס־אײַרעסער ייִוואָ, געהאַלטן בײַם אַנטוויקלען אַ „נײַע פּעדאַגאָגיע פֿאַרן ייִדישן טעאַטער“.
רפֿאל גאָלדוואַסער האָט פֿאַראָבֿלט זײַן ברודער, דניאל גלאַי; זײַן לעבנס־באַגלייטערין דזשוטיט בוכהאַלטער; זײַנע קינדער יאָרדאַן, מאַרין און מאַעל, און דרײַ אייניקלעך.
The post Innovative Yiddish actor-director Raphael Goldwasser has died appeared first on The Forward.
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What a West Bank visit taught me about the past and present tragedies of Tisha B’Av
As we chant Lamentations on the floor, in the dark, on Wednesday night for Tisha B’Av, we will open with the word “eikha” — “how.”
That same word became the refrain of a recent eight day visit I made to Israel and the West Bank.
I traveled to Jerusalem for a week of immersive learning with 150 rabbis and cantors at the Shalom Hartman Institute’s annual Rabbinic Torah Seminar. But my learning wasn’t restricted to the beit midrash. I spent time with cousins finishing combat service; friends working late into the night in the Knesset before its dissolution; people working to build shared society in Haifa; and families grieving the loss of loved ones. And at every turn, I found myself asking “eikha.”
“Eikha” is more than a question. It is the sound made when the distance between what should be and what is becomes almost impossible to bear. Naming that distance is at the heart of Tisha B’Av — and, for me, at the heart of thinking honestly about Israel today. How will Israel move from this moment of profound moral and political fracture toward the future our prophets imagined?
On a visit to the West Bank with Rabbis for Human Rights, I connected with Israelis from across the country who had come to be a protective presence for Palestinians in Jenata, near the settler outpost of Havat Eitam. The Palestinians there face violence and intimidation in an area formally under Palestinian civil authority. We heard from a man whose brother had recently been killed by settlers, and we learned that their imam was jailed just that morning to prevent Friday prayers from moving forward as planned.
Then we were told to leave. The corner of the village we were visiting was declared a 24-hour closed military zone.
Next we traveled to Umm al-Khair, a Palestinian herding community where the Hathaleen family buried their son Awdah almost a year ago, after he was shot and killed by an Israeli settler who still walks free. Since his death, settlers have built caravans encroaching into the village, with some only a few meters from homes. This encroachment has triggered the declaration of another “closed military zone,” cutting the family off from their own bathroom and animals. They must use a neighbor’s bathroom and can only feed their animals when a soldier comes to allow it.
I asked a soldier standing guard that day whether any of it troubled him.
“Doesn’t Oct. 7 trouble you?” he replied.
I don’t know what that soldier has seen, or what he has lost. But I know his response took two griefs and set them against each other, as though one atrocity could justify another. “Eikha”: How do we nurse our deepest wounds without allowing them to justify our wounding others? How do we stay safe and moral?
This past Shabbat was Shabbat Hazon — the “Sabbath of Vision” — so named for the opening word of the Haftara, which describes Isaiah’s vision of a devastated but ultimately redeemed Jerusalem. That reading, in our current context, must push us — and, God willing, Israel’s next political leaders — to articulate compelling responses to the questions bearing down on Israeli society and on Judaism itself. To ask how we came to a point of such dire trouble, and realize a vision for redemption from it.
I keep thinking about the way slain hostage Hersh Goldberg-Polin would remind his fellow captives, citing Holocaust survivor Viktor Frankl’s words, that if they could hold onto a “why,” they could endure any “how.”
Israel and the Jewish people have profound whys. We are meant to be, in the words of “Hatikvah,” “a free people in our own land.” And to be, in the words of the Torah, “a kingdom of priests and a holy nation.”
This Tisha B’Av, as we mourn the destruction that shattered Jewish sovereignty in the land of Israel 2,000 years ago, we must also reckon honestly with the forms of inhumanity that threaten its moral future and physical safety today.
We must understand that our freedom, our holiness and our humanity are bound up in that of the Hathaleen family, and the besieged villagers of Jenata. During my visit, an Israeli cousin of mine acknowledged that everything I had seen in the West Bank was real and terrible — and that he didn’t want Palestinians living so close to Israel, out of fear of an Oct. 7 attack from the West Bank. What I wish all of us could better understand: If Jewish freedom depends upon denying Palestinian freedom, then it is neither the freedom of “Hatikvah” nor the holiness the Torah demands. I also don’t think it will make us safe.
This is, I think, the particular question facing rabbis and Jewish communal leaders like me right now: how do we hold onto our right — our obligation — to name Israel’s failures honestly, as people bound to this place and this story, without having our words weaponized to delegitimize and demonize the entire project? My criticism of what I saw in Jenata and Umm al-Khair comes from love — the same love that makes looking away impossible. Learning how to hold both at once, unflinching criticism and unwavering commitment, may be the most urgent “eikha” of this particular moment.
After Tisha B’Av comes the Shivah d’Nehemta — the Seven Weeks of Consolation that carry us into Rosh Hashanah.
In those weeks, the questions of “eikha” don’t disappear. They deepen. These weeks lead us into Elul, a time of intense heshbon hanefesh — accounting of the soul. The pairing of consolation with accounting suggests that renewal comes not through answering our questions, but through finding the courage to keep asking them.
How do we protect ourselves without surrendering our humanity? How do we acknowledge our own suffering without turning it into permission to inflict suffering on others?
Those are Israel’s questions as they move toward their October elections. They are ours as well, as we navigate being Jews in this moment.
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