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From ‘how to’ to ‘why bother?’: Michael Strassfeld writes a new guide to being Jewish
(JTA) — “What the son wishes to forget the grandson wishes to remember.” That’s known as Hansen’s Law, named for the historian Marcus Lee Hansen, who observed that while the children of immigrants tend to run away from their ethnicity in order to join the mainstream, the third generation often wants to learn the “old ways” of their grandparents.
In 1973, “The Jewish Catalog” turned Hansen’s Law into a “do-it-yourself kit” for young Jews who wanted to practice the traditions of their grandparents but weren’t exactly sure how. Imagine “The Joy of Cooking,” but instead of recipes the guide to Jewish living had friendly instructions for hosting Shabbat, building a sukkah and taking part in Jewish rituals from birth to death. Co-edited by Michael Strassfeld, Sharon Strassfeld and the late Richard Siegel, it went on to sell 300,000 copies and remains in print today.
Fifty years later, Rabbi Michael Strassfeld has written a new book that he calls a “bookend” to “The Jewish Catalog.” If the first book is a Jewish “how to,” the latest asks, he says, “why bother?” “Judaism Disrupted: A Spiritual Manifesto for the 21st Century” asserts that an open society and egalitarian ethics leave most Jews skeptical of the rituals and beliefs of Jewish tradition. In the face of this resistance, he argues that the purpose of Judaism is not obedience to Torah and its rituals for their own sake or mere “continuity,” but to “encourage and remind us to strive to live a life of compassion, loving relationships, and devotion to our ideals.”
Strassfeld, 73, grew up in an Orthodox home in Boston and got his master’s degree in Jewish studies at Brandeis University. Coming to doubt the “faith claims” of Orthodoxy, he became a regular at nearby Havurat Shalom, an “intentional community” that pioneered the havurah movement’s liberal, hands-on approach to traditional practice. He earned rabbinical ordination from the Reconstructionist Rabbinical College when he was 41 and went on to serve as the rabbi of Congregation Ansche Chesed on the Upper West Side and later the Society for the Advancement of Judaism, the Manhattan flagship of Reconstructionist Judaism.
“To be disrupted is to experience a break with the past and simultaneously reconnect in a new way to that past,” writes Strassfeld, who retired from the pulpit in 2015. This week, we spoke about why people might find Jewish ritual empty, how he thinks Jewish practices can enrich their lives and how Passover — which begins Wednesday night — could be the key to unlocking the central idea of Judaism.
Our conversation was edited for length and clarity.
Jewish Telegraphic Agency: I wanted to start with the 50th anniversary of the “Jewish Catalog.” What connects the new book with the work you did back then on the “Catalog,” which was a do-it-yourself guide for Jews who were trying to reclaim the stuff they either did or didn’t learn in Hebrew school?
Michael Strassfeld: I see them as bookends. Basically, I keep on writing the same book over and over again. [Laughs] Except no, I’m different and the world is different. I’m always trying to make Judaism accessible to people. In the “Catalog” I was providing the resources on how to live a Jewish life when the resources weren’t easily accessible.
The new book is less about “how to” than “why bother?” That’s the challenge. I think a lot of people take pride in being Jewish, but it’s a small part of their identity because it doesn’t feel relevant. I want to say to people like that that Judaism is about living a life with meaning and purpose. It’s not about doing what I call the “Jewishly Jewish” things, like keeping kosher and going to synagogue. Judaism is wisdom and practices to live life with meaning and purpose. The purpose of Judaism isn’t to be a good Jew, despite all the surveys that give you 10 points for, you know, lighting Shabbat candles. It’s about being a good person.
So that brings up your relationship to the commandments and mitzvot, the traditional acts and behaviors that an Orthodox Jew or a committed Conservative Jew feels commanded to do, from prayer to keeping kosher to observing the Sabbath and the holidays. They might argue that doing these things is what makes you Jewish, but you’re arguing something different. If someone doesn’t feel bound by these obligations, why do them at all?
I don’t have the faith or beliefs that underlie such an attitude [of obligation]. Halacha, or Jewish law, is not in reality law. It’s really unlike American law where you know that if you’re violating it, you could be prosecuted. What I’m trying to do in the book is reframe rituals as an awareness practice, that is, bringing awareness to various aspects of our lives. So it could be paying attention to food, or cultivating attitudes of gratitude, or generosity, or satisfaction. My broad understanding of the festival cycle, for example, is that you can focus on those attitudes all year long, but the festivals provide a period of time once in the year to really focus on, in the case of Rosh Hashanah and Yom Kippur, for example, saying sorry and repairing relationships.
In “Judaism Disrupted: A Spiritual Manifesto for the 21st Century,” Michael Strassfeld argues that the challenge of each generation’s Jews is to create the Judaism that is needed in their time. (Ben Yehuda Press)
Passover is coming. Probably no holiday asks its practitioners to do so much stuff in preparation, from cleaning the house of every trace of unleavened food to hosting, in many homes, two different catered seminars on Jewish history. Describe how Passover cultivates awareness, especially of the idea of freedom, which plays an important part thematically in your boo
The Sefat Emet [a 19th-century Hasidic master] says Torah is all about one thing: freedom. But there’s a variety of obstacles in the way. There are temptations. There’s the inner issues that you struggle with, and the bad things that are out of your control. The Sefat Emet says the 613 commandments are 613 etzot, or advice, that teach us how to live a life of freedom. The focus of Passover is trying to free yourself from the chains of the things that hold you back from being the person that you could be, not getting caught up in materiality or envy, free from unnecessary anxieties — all these things that distract us or keep us from being who we could be.
The Passover seder is one of the great rituals of Judaism. We’re trying to do a very ambitious thing by saying, not, like, “let’s remember when our ancestors were freed from Egypt,” but rather that we were slaves in Egypt and we went free. And at the seder we actually ingest that. We experience the bitterness by eating maror, the bitter herb. We experience the freedom by drinking wine. We don’t want it just to be an intellectual exercise.
Unfortunately the seder has become rote. But Passover is about this huge theme of freedom that is central to Judaism.
I think some people bristle against ritual because they find it empty. But you’re saying there’s another way to approach rituals which is to think of them as tools or instruments that can help you focus on core principles — you actually list 11 — which include finding holiness everywhere, caring for the planet and engaging in social justice, to name a few. But that invites the criticism, which I think was also leveled at the “Catalog,” that Judaism shouldn’t be instrumental, because if you treat it as a means to an end that’s self-serving and individualistic.
Certainly rituals are tools, but tools in the best sense of the word. They help us pay attention to things in our lives and things in the world that need repair. And people use them not to get ahead in the world, but because they want to be a somewhat better person. I talk a lot these days about having a brief morning practice, and in the book I write about the mezuzah. For most Jews it’s become wallpaper, but what if you take the moment that you leave in the morning, and there’s a transition from home to the outside and to work perhaps, and take a moment at the doorpost to spiritually frame your day? What are the major principles that you want to keep in your mind when you know you’re gonna be stuck in traffic or a difficult meeting?
And a lot of traditional rituals are instrumental. Saying a blessing before you eat is a gratitude practice.
But why do I need a particular Jewish ritual or practice to help me feel gratitude or order my day? Aren’t there other traditions I can use to accomplish the same things?
Anybody who is a pluralist, which I am, knows that the Jewish way is not the only way. If I grew up in India or Indonesia and my parents were locals I probably wouldn’t be a rabbi and writing these books.
But a partial answer to your question is that Judaism is one of the oldest wisdom traditions in the world, and that there has been a 3,000-year conversation by the Jewish people about what it means to live in this tradition and to live in the world. And so I think there’s a lot of wisdom there.
So much in Jewish tradition says boundaries are good, and that it’s important to draw distinctions between what’s Jewish behavior and what’s not Jewish behavior, between the holy and the mundane, and that making those distinctions is a value in itself. But you argue strongly in an early chapter that that kind of binary thinking is not Judaism as you see it.
Underlying the book is the notion that Rabbinic Judaism carried the Jewish people for 2,000 years or so. But we’re living in a very different context, and the binaries, the dualities — too often they lead to hierarchy, so that, for example, men matter more than women in Jewish life. And we’ve tried to change that. We are living in an open society where we want to be more inclusive, not less inclusive. We don’t want to live in ghettos. Now, the ultra-Orthodox say, “No, we realize the danger of trying to live like that. We don’t think there’s anything of value in that modern world. And it’s all to be rejected.” And it would be foolish not to admit that in this very open world the Jews, as a minority, could kind of disappear. But I think that Judaism has so much value and wisdom and practices to offer to people that Judaism will continue to be part of the fabric of this world — the way, for example, we have given Shabbat as a concept to the world.
You know, in the first 11 chapters of the Torah, there are no Jews. So clearly, Jews and Judaism are not essential for the world to exist. And that’s a good, humbling message.
OK, but one could argue that while Jews aren’t necessary for the world to exist, Judaism is necessary for Jews to exist. And you write in your book, “If the Jewish people is to be a people, we need to have a commonly held tradition.” I think the pushback to the kind of openness and permeability you describe is that Jews can be so open and so permeable that they just fall through the holes.
It certainly is a possibility. And it’s also a possibility that the only Jews who will be around will be ultra-Orthodox Jews.
But if Judaism can only survive by being separatist, then I question whether it’s really worthwhile. That becomes a distorted vision of Judaism, and withdrawing is not what it’s meant to be. I think we’re meant to be in the world.
Your book is called “Judaism Disrupted.” What is disruptive about the Judaism that you’re proposing?
I meant it in two ways. First, Judaism is being disrupted by this very different world we’re living in. The contents of the ocean we swim in is very different than in the Middle Ages. But I’m also using it to say that Judaism is meant to disrupt our lives in a positive way, which is to say, “Wake up, pay attention.” You are here to live a life of meaning and purpose, and to continue as co-creators with God of the universe. You’re here to make the world better, to be kind and compassionate to people, to work on yourself. In my mind it is a shofar, “Wake up, sleepers, from your sleep!” “Judaism Disrupted” says you have to pay attention to issues like food, and justice, and teshuva [repentance].
You were ordained as a Reconstructionist rabbi. Do you think your book falls neatly into any of our current denominational categories?
[Reconstructionist founder] Rabbi Mordecai Kaplan’s notion of Judaism as an evolving religious civilization is the one that I feel closest to. But I feel that the denominational structure isn’t particularly useful anymore. There’s basically two categories, Orthodox and the various kinds of liberal Judaism, within a spectrum. The modern world is so fundamentally different in its relationship to Jews and Judaism that what we’re seeing is a variety of attempts to figure out how to respond. And that will then become the Judaism for the next millennium. It’s time for a lot of experimentation. I think that’s required and out of that will come a new “Minhag America,” to use Isaac Mayer Wise’s phrase for the emerging custom of American Jews [Wise was a Reform rabbi in the late 19th century]. And we don’t need to have everybody doing it one way. As long as people feel committed to Judaism, the Jewish tradition, even if they’re doing it very differently than the Jews of the past, they will be writing themselves into the conversation.
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Robin Kelly, running for Senate in Illinois, says Israel committed ‘genocide’
(JTA) — An Illinois congresswoman who is running for U.S. Senate said during a debate Thursday night that she believed Israel committed a genocide in Gaza, in the latest sign of a sea change in Democratic sentiment about Israel.
“It may not have started off being like that, but I believe that is what it turned into,” said Rep. Robin Kelly, who is running to replace the retiring Sen. Dick Durbin.
Following the debate, Kelly took to X to hammer the point that neither Lieutenant Gov. Juliana Stratton nor Rep. Raja Krishnamoorthi were willing to match her accusation.
“Every candidate on stage tonight had the opportunity to condemn genocide in Gaza,” she wrote. “I’m the only one who did.”
The debate came a month after Scott Wiener, the Jewish politician running to replace Rep. Nancy Pelosi in California, drew fire after initially declining to answer a debate question about whether Israel committed genocide in Gaza, then said he had decided it had.
It also came just a year after Kelly received a donation from AIPAC, the pro-Israel lobby — then adopted more critical stances on Israel since declaring her Senate candidacy last May.
The three candidates’ responses to the question about Gaza underscored just how present Israel remains in electoral politics months after a U.S.-brokered ceasefire sent the two-year-old Israel-Hamas war into a new era. During the war, Democratic voters’ approval of Israel plummeted to the single digits, according to some polls, and an array of politicians who had never before been vocal critics of Israel adopted harshly critical stances.
Kelly has traveled to Israel multiple times on congressional delegations and sought to curry support within the Chicago Jewish community in the past. Now, as she carves out a position among the three frontrunners in the Senate race as the one most critical of Israel, her success in the primary could be a measure of how heavily Democratic voters are weighing the issue.
None of the candidates offered a straightforwardly pro-Israel view on the debate floor. Asked whether she would support Rep. Rashida Tlaib’s resolution to recognize “the genocide of the Palestinian people in Gaza,” Stratton said that “the devastation and suffering that we have seen is terrible” and that “we must do everything we can” to provide humanitarian aid to Gazans.
Krishnamoorthi said he is concerned that people are “extremely divided” in determining “what exactly happened.”
“My concern is this: division getting in the way of progress right now in this fragile ceasefire,” he said. “If that gets in the way of progress, then we’re going to go back to war. And we can’t let that happen.”
Kelly added that she had not actually read Tlaib’s resolution. “But as I just said, I think it was genocide,” she said.
Kelly first took office in 2013. Since announcing her Senate run last year, she has adopted harsher stances on Israel.
In August, she said she would have voted in favor of a pair of Bernie Sanders-led resolutions in the Senate that would block certain arms sales to Israel. And in the House, Kelly cosponsored the Block the Bombs Act that would withhold the transfer of offensive weapons to Israel.
“Israelis and Palestinians must work to secure a path forward where both peoples can live in peace, safety and security,” Kelly said in a statement at the time regarding Sanders’ resolutions. “I have supported Israel, but in this moment, I cannot in good conscience defend starving young children and prolonging the suffering of innocent families. Now is the time for moral leadership in the U.S. Senate.”
At a candidates’ forum in October, several candidates referred to Israel’s campaign in Gaza as a “genocide,” the Daily Northwestern reported.
Kelly was not among them. But she pledged during the forum that she would not accept funds from AIPAC. That was a new position for Kelly, who accepted contributions from AIPAC’s PAC in March and April 2025, according to FEC filings. She was endorsed by the liberal pro-Israel group J Street in her 2024 reelection campaign.
At the forum, Stratton was the only candidate who recognized the upcoming two-year anniversary of Hamas’ Oct. 7, 2023, attack on Israel. Stratton and Krishnamoorthi did not swear off AIPAC contributions.
The Democratic primary, set for March 17, is seen as a three-person race among Kelly, Stratton and Krishnamoorthi. Kelly has garnered endorsements from a number of politicians including Sens. Cory Booker and Chris Murphy. Stratton’s endorsements include Sen. Elizabeth Warren and Illinois Gov. JB Pritzker, while Krishnamoorthi has been endorsed by Bill Daley, who was Obama’s White House chief of staff, and a number of state and U.S. representatives.
Unlike a handful of House elections in the state, this race has not seen any reported spending by pro-Israel groups including AIPAC or its super PAC, the United Democracy Project. Jewish Insider reported last year that votes from Chicagoland’s sizable Jewish community are “up for grabs” because no candidate has particularly deep ties to the community.
Kelly has previously traveled to Israel as a member of Congress. In 2016, Kelly met with leaders from Chicago’s Jewish United Fund and Jewish Community Relations Council to discuss her trip, which was her second to Israel. “She backs a two-state solution and supports Israel’s ongoing security needs,” the JUF wrote after the meeting.
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China Signals Increased Support for Iran as US Prepares Potential Strike
An Iranian newspaper with a cover photo of an Iranian missile, in Tehran, Iran, Feb. 19, 2026. Photo: Majid Asgaripour/WANA (West Asia News Agency) via REUTERS
As the United States ramps up its military presence in the Persian Gulf amid rising tensions over Iran’s nuclear program, a symbolic move by China has fueled speculation that Beijing could arm Tehran with cutting-edge stealth aircraft, potentially challenging the US and Israel’s regional dominance.
Last week, a Chinese military attaché in Tehran — a senior official handling defense and military relations — presented Brigadier General Bahman Behmard, commander of the Iranian Air Force, with a scale model of China’s J-20 stealth fighter.
Even though no official contract has been announced, experts interpreted the Chinese gesture as a sharp warning to the US and close ally Israel amid mounting fears of renewed conflict in the Middle East.
If China were to supply fifth-generation jets to Iran, it would not only strengthen Tehran’s deterrence but also break Beijing’s previous stance of neutrality and limited diplomatic support, signaling a direct challenge to US sanctions.
However, it remains unclear whether China actually intends to sell the J-20 to Iran or if presenting its mockup was meant mainly to signal Washington that Beijing is prepared to support Tehran politically, technologically, and otherwise militarily.
While China has publicly urged de-escalation and restraint from both sides in the US-Iran dispute, its latest symbolic move sends a stark signal that Beijing may be prepared to directly challenge US influence in the region.
China’s advanced AI-driven satellites could also give Tehran a strategic advantage by providing the regime with precise intelligence on US military assets in the region, the Eurasian Times reported.
After repeated attempts at nuclear talks between the US and Iran have failed to yield meaningful results, Washington has deployed large numbers of troops and assets to the region in a bid to pressure Tehran back to the negotiating table more willing to make concessions.
With at least a dozen F-22s from Langley Air Force Base in Virginia and F-16s from bases in Italy, Germany, and South Carolina deployed to the Gulf, along with a significant fleet of fighter, surveillance, and intelligence aircraft, the US is marking the fastest military buildup in the region seen over the past month.
According to media reports, F-35 jets from the United Kingdom are also headed to Muwaffaq Salti Air Base in Jordan — a recent hub of US air operations — while a dozen US Navy warships are already active in the area.
Meanwhile, the USS Gerald R. Ford, the world’s largest aircraft carrier, entered the Mediterranean Sea on Friday, joining the USS Abraham Lincoln and the attendant ships that form its carrier strike group.
Advanced air defenses and radar systems have also been deployed to the region to help counter a potential Iranian response to any US military action.
Iranian Foreign Minister Abbas Araqchi said on Friday he expected to have a draft counterproposal ready within days following nuclear talks with the US this week.
US President Donald Trump said he was considering a limited military strike on Iran but gave no further details.
Asked if he was considering such a strike to pressure Iran into a deal on its nuclear program, Trump told reporters at the White House on Friday, “I guess I can say I am considering” it.
The US president was asked later about Iran at a White House press conference and added, “They better negotiate a fair deal.”
Two US officials told Reuters that American military planning on Iran has reached an advanced stage, with options including targeting individuals as part of an attack and even pursuing leadership change in Tehran.
Amid mounting regional tensions, Washington could launch military strikes as soon as Saturday, CBS News reported.
On Thursday, Trump warned that the Islamist regime must reach a “meaningful deal” in its negotiations with the White House within the next 10-15 days, or “bad things will happen.”
US and Israeli officials have argued that a deal should go beyond Iran’s nuclear program and include limits on its ballistic missiles and a cessation of support for terrorist groups across the Middle East. Iranian officials have said that both issues are firm red lines and that they only seek to strike a deal over the country’s nuclear program, although Tehran has publicly rejected a US demand of forgoing all enrichment of uranium.
In the past, particularly during last June’s 12-day war when the US and Israel struck the Iranian regime’s nuclear facilities, China — despite being a close ally and strategic partner of Iran — remained notably on the sidelines, offering only diplomatic support and statements of condemnation rather than any tactical or material assistance.
A key diplomatic and economic backer of Tehran, China has moved to deepen ties with the regime in recent years, signing a 25-year cooperation agreement, holding joint naval drills, and continuing to purchase Iranian oil despite US sanctions.
China is also the largest importer of Iranian oil, with nearly 90 percent of Iran’s crude and condensate exports going to Beijing.
Last week, the two allies — along with Russia — took part in the Maritime Security Belt 2026 joint naval drills in the Strait of Hormuz, delivering yet another symbolic show of force as regional tensions climb.
According to some media reports, China may be even helping Iran rebuild its decimated air defenses following last year’s 12-day war.
The Iranian regime has reportedly acquired China’s HQ-9B long-range surface-to-air missile systems and YLC-8B radar units, along with thousands of tons of sodium perchlorate, a chemical used to produce fuel for solid-propellant mid-range ballistic missiles.
Iran’s growing ties with China come at a time when Tehran faces mounting economic sanctions from Western powers, while Beijing itself is also under US sanctions.
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Isaiah Zagar, renowned Jewish mosaic artist who created Philadelphia’s Magic Gardens, dies at 86
(JTA) — Isaiah Zagar, the famed Jewish mosaic artist whose shimmering, kaleidoscopic installations transformed streets and buildings across Philadelphia and founded the city’s Magic Gardens, has died.
Zagar died on Thursday of complications from heart failure and Parkinson’s disease at his home in Philadelphia. He was 86.
“The scale of Isaiah Zagar’s body of work and his relentless artmaking at all costs is truly astounding,” Emily Smith, the executive director of the Magic Gardens, told The Philadelphia Inquirer. “Most people do not yet understand the importance of what he created, nor do they understand the sheer volume of what he has made.”
Born Irwin Zagar in Philadelphia in 1939, Zagar grew up in Brooklyn, New York, where he received his bachelor’s in painting and graphics at the Pratt Institute of Art. “When you’re a Jew growing up in Brooklyn, they don’t name you Isaiah,” he told the Philadelphia Inquirer in 1980. “They name you Ira, or Irving or Irwin.”
In 1959, when Zagar was 19, he received a summer art scholarship to go to Woodstock, New York, where he encountered the works of famed “outside artist” Clarence Schmidt who would later become his mentor. During that summer, he also studied Jewish religious texts which later inspired him to change his first name to Isaiah, according to the Daily Mail.
In 1963, Zagar met artist Julia Zagar and the pair were married three months later and joined the Peace Corps as conscientious objectors to the Vietnam War.
Zagar and his wife moved to South Philadelphia in 1968, where she opened the Eye’s Gallery on South Street and he created his first art installation by embellishing the building’s facade.
Over the following decades, Zagar used broken tiles, mirrors and bottles to adorn roughly 50,000 square feet of walls and buildings across Philadelphia with his iconic mosaic art. In the late 1990s, transformed two empty lots near his South Philadelphia home into an immersive mosaic and sculpture installation that would later become the iconic Magic Gardens.
Zagar’s works are featured in the permanent collections of the Philadelphia Museum of Art and the Pennsylvania Academy of the Fine Arts. More than 200 of his mosaic pieces can also be found across several states and in Mexico and Chile.
In 2008, Zagar’s son, the filmmaker Jeremiah Zagar, released the documentary “In a Dream,” an intimate portrait of his father’s struggles with mental health and drive to build the Magic Gardens. He worked with a producer whom he met while in Hebrew class at the Jewish day school now known as Jack M. Barrack Hebrew Academy, according to a 2022 profile in the Philadelphia Jewish Exponent.
“Isaiah was more than our founder; he was our close friend, teacher, collaborator, and creative inspiration,” wrote the Magic Gardens in a post on Facebook. “He was unlike anyone we have ever met and will ever meet. Above all things, he was an artist. In his lifetime, he created a body of work that is unique and remarkable, and one that has left an everlasting mark on our city.”
Zagar is survived by his wife and two sons, Jeremiah and Ezekiel.
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