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Henry Rosovsky, refugee from the Nazis who shaped Harvard University, dies at 95
BOSTON (JTA) — When Harvard University’s rabbi first pushed to relocate the Hillel from the outskirts of campus to its center, Henry Rosovsky was initially skeptical.
“He was absolutely right. I was wrong,” Rosovsky told the Jewish Telegraphic Agency in 2017, at a 25th anniversary party for the Hillel building that bears his name: Rosovsky Hall.
The event was also a 90th birthday party for Rosovsky, an economist who almost all of his career at Harvard, spanning decades in which he influenced the school’s curriculum, led a committee charged with improving conditions for Black students and shepherded the flourishing of Jewish life on campus.
Rosovsky died Nov. 11 at his home in Cambridge, Massachusetts, where he lived and worked since joining the Harvard faculty in 1965. He was 95.
“His legacy continues to influence the experience of every person on our campus today,” Harvard President Lawrence Bacow, who is Jewish, told the Jewish Telegraphic Agency. “With his passing, Harvard has lost one of its greatest champions and its finest citizens.”
At his funeral at Temple Israel of Boston, Rosovsky was remembered by family, colleagues and friends for his brilliance, witty humor, love of tennis and jazz, and his sage advice and mentorship.
His daughter, Leah Rosovsky, said her father took his greatest satisfaction in the role he played in establishing what is now Harvard’s African and African American Studies Program and recruiting its longtime chair, historian Henry Louis Gates Jr., who attended the funeral.
Born in a Jewish family on Sept. 1, 1927 in what is now Gdansk, Poland, Rosovsky immigrated to the United States with his parents and brother in 1940, after escaping the Nazis through France, Portugal, Spain and Belgium. He volunteered for the U.S. Army in World War II and also served in the Korean War, according to an obituary published by Harvard. After graduating from the College of William and Mary, he arrived at Harvard for the first time in 1949 to pursue a doctorate in economics.
In 1965, he returned as a professor of economics, with a specialty in Japanese and Asian economic development. He would stay at the university for the rest of his career, shaping not only the Ivy League college but Boston’s Jewish community.
As dean of Harvard’s College of Arts and Sciences from 1973 to 1991, Rosovsky led implementation of the school’s groundbreaking core curriculum. He also served two terms as Harvard’s acting president; was appointed a member of the Harvard Corporation, where he was the first Jew on the school’s governing body; and oversaw the establishment of Harvard’s Center for Jewish Studies.
In 1969, with student unrest spurring changes at many universities, Rosovsky led a committee to study the experience of Black students at Harvard. The resulting “Rosovsky report” urged the creation of a standalone department for African and African American studies and other steps to integrate and empower Black students. Rosovsky quit the committee after students were given equal say, a move that he said should have taken place only after careful study. He resumed his involvement shortly before his retirement in the 1990s, recruiting high-profile scholars including Gates to transform the department into an academic powerhouse.
Rosovsky’s 1990 book “The University: An Owner’s Manual,” exposed outsiders to the complex operations of a research university. But the former dean was equally helpful to university insiders, Bacow said, noting the time Rosovsky devoted to doling out advice to college presidents. Several of Harvard’s presidents, including Drew Gilpin Faust, Lawrence H. Summers and Neil Rudenstine, echoed that sentiment in published remarks at the celebration of his 90th birthday.
His reach extended beyond Harvard, too. As chair of the Boston Jewish federation’s strategic planning committee in the 1990s, Rosovsky shared his analytical expertise and his ability to bring people together to help chart a course for Boston’s Jewish community, according to Barry Shrage, who for decades led the Combined Jewish Philanthropies of Greater Boston.
“It was a turning point in terms of Jewish learning, adult Jewish education, building community at the grassroots and engaging synagogues,” Shrage told JTA in a conversation at the funeral. “It all emerged in the strategic plan.”
Shrage added, “He was a secular Jew but his Jewish identity deeply influenced his vision of the world.”
Rosovsky is survived by Nitza, his wife of 66 years and a former longtime curator of the Semitic Museum at Harvard; his children, Leah, Judy and Michael and their spouses; four grandchildren; and one great-granddaughter.
“He didn’t set out to trumpet his own Jewish identity,” Rabbi Jonah Steinberg, Harvard Hillel’s executive director, told JTA in 2017 about Rosovsky. “By being very honestly who they are, they were an example to others.”
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Alabama is forcing the Ten Commandments into my children’s classrooms. As a rabbi, I’m horrified
As of this month, many public schools in Alabama are required to display the Ten Commandments in classrooms, libraries, lunchrooms and all other common spaces.
Proponents of Senate Bill 99, signed into law by Gov. Kay Iven on April 10, have claimed that these enforced displays are historical, educational and religiously neutral. As an Alabama rabbi — and a father of two future public school students — I see that defense as not just incorrect, but also deceitful, especially because the version of the Ten Commandments that the law endorses is, itself, not historically accurate.
The Ten Commandments are a sacred Jewish text. They were given to the Jewish people, written in Hebrew, and rooted in a specifically Jewish story of liberation and covenant. This law takes that text, strips it of its context, and reshapes it using a Christian lens.
The version of the Ten Commandments that will be displayed in our schools omits the text’s defining opening: “I am the Lord your God, who brought you out of Egypt, out of the land of slavery.” That line grounds the commandments in the narrative of the Jewish people. To remove it is not preservation. It is distortion.
Claims of the law’s neutrality are a strategy meant to give legal and cultural cover to the fact that it clearly privileges one particular Christian worldview in public institutions meant to serve everyone.
This does not reflect the beliefs or desires of all Christians. Many Christian leaders and communities understand that faith loses its integrity when it is elevated or enforced by the state. Many of my Alabama colleagues, across religious traditions, are dismayed by this as well. They understand that this law is an ideological move that uses religion to draw boundaries around belonging, and object to that weaponization of something sacred.
In opposing Senate Bill 99, the American Historical Association made the point plainly, arguing that this law presents a distorted version of American religious history under the label of “historical truth.”
The text of the bill describes the Ten Commandments as “a key part of the Judeo-Christian religious and moral tradition” — a claim that does not reflect the consensus of historians, legal scholars or the judiciary.
The idea of a unified “Judeo-Christian” tradition is itself a misleading modern construction. It did not come from Judaism. It emerged within a Christian framework and recasts Judaism as a precursor to Christianity rather than a living, evolving tradition in its own right.
Alabama students, like students across this country, deserve an education that is accurate, intellectually honest and grounded in real scholarship. Public schools should be places where students can form identities they are proud of, develop the values that guide them, and begin to understand how they can contribute to the world around them. They should be places where students feel safe, nurtured and valued.
This law erodes those principles. Instead, it replaces real education with ideology, narrowing what students are allowed to learn and how they are taught to understand their country. It denies students exposure to the full diversity of American religious life, replacing that rich landscape with a single, imposed narrative.
When a classroom wall presents one version of a religious text as if it were foundational to civic life, it sends a message. Some students will see themselves reflected in the text. Others, like my children, will learn that they are on the outside. Muslims, Hindus, Buddhists, Sikhs, atheists and others will be further pushed to the margins.
This law is about power: who has it, and who does not. It is about whose story is told, and whose is reshaped to fit someone else’s narrative. And it teaches something dangerous: not to think, but to conform. To get in line. To stay silent. To learn, early on, where you stand.
The United States cannot be great when it elevates one religion over others. Our students deserve better than indoctrination presented as education. They deserve a system that reflects that we are a nation shaped not by one tradition, but by many.
As a rabbi, I am angry that a sacred text from my tradition is being taken, altered and presented as something it is not.
As a Jew, I am furious that our story is being stripped of its context and repurposed in a way that marginalizes others.
And as a father of two children who will be in public school, I am deeply uneasy about what this signals to them about who belongs — and who does not.
That is why we must speak out and do everything we can to oppose and repeal this law. We must work to protect a better kind of American society — one that ensures our public institutions remain open to all, and that our children grow up in a world that reflects the dignity of difference, not the demand for conformity.
The post Alabama is forcing the Ten Commandments into my children’s classrooms. As a rabbi, I’m horrified appeared first on The Forward.
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Some Tankers Cross Strait of Hormuz Before Shots Fired, Ship-Tracking Data Shows
A satellite image shows the ship movement at the Strait of Hormuz on April 17, 2026, in Space. EUROPEAN UNION/COPERNICUS SENTINEL-2/Handout via REUTERS
More than a dozen tankers, including three sanctioned vessels, passed through the Strait of Hormuz after a 50-day blockade was lifted on Friday, shipping data showed, before Iran reimposed restrictions on Saturday and fired at some vessels.
Reopening the strait is key for Gulf producers to resume full oil and gas supplies to the world, and end what the International Energy Agency has called the worst-ever supply disruption.
US President Donald Trump said on Friday Iran had agreed to open the strait, while Iranian officials said they wanted the US to fully lift its blockade of Iranian tankers.
Western shipping companies cautiously welcomed the announcements but said more clarity was needed, including on the presence of sea mines, before their vessels could transit.
IRAN RESUMES RESTRICTIONS
The ships that passed through the strait on Friday and Saturday via Iranian waters south of Larak island were mainly older, non-Western-owned vessels and included four sanctioned ships, according to ship-tracking data.
Iran arranged passage for a limited number of oil tankers and commercial ships following prior agreements in negotiations, a spokesperson for Iran’s Revolutionary Guards said.
Other ships have been seen approaching the strait and turning back as Iran said it would maintain strict controls as long as the US continues its blockade of Iranian ports.
The UK Navy reported on Saturday that Iranian gunboats fired at some ships attempting to cross the strait.
Some merchant vessels received radio messages from Iran’s navy saying the strait was shut again and that no ships were allowed to pass, shipping sources said on Saturday.
Ship-tracking data showed five vessels loaded with liquefied natural gas from Ras Laffan in Qatar approaching the strait on Saturday morning.
No LNG cargoes have transited the waterway since the US-Israeli war with Iran began on February 28.
Hundreds of ships have been stuck in the Gulf since the conflict started and Tehran closed the strait, forcing Gulf oil and gas producers to sharply cut production.
Top producers such as Saudi Arabia, the UAE, Iraq and Kuwait say they need steady tanker flows and unrestricted passage through the strait to resume normal export operations.
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Trump Greenlights Russian Oil to Ease Strain on Global Markets After War with Iran
US Treasury Secretary Scott Bessent in Washington, DC, US, March 27, 2026. Photo: REUTERS/Jonathan Ernst
i24 News – The Trump administration has authorized a 30-day emergency waiver allowing the maritime purchase of Russian oil, reversing a hardline stance in an effort to stabilize skyrocketing global energy prices.
The Treasury Department announced Friday that the license for crude and petroleum products will remain in effect until May 16, 2026, responding to intense pressure from international partners struggling with the fallout of the war with Iran.
This policy pivot comes as a surprise after Treasury Secretary Scott Bessent suggested earlier this week that no further exemptions would be granted:
“As negotiations with Iran accelerate, the administration seeks to ensure oil availability for those who need it most. We must prevent a total price collapse for consumers while the geopolitical situation remains volatile.”
Ensuring global oil availability is paramount for the US as over 80 energy facilities in the Middle East have been damaged by recent war with Iran. With the November midterm elections approaching, record-high fuel prices at the pump remain a primary vulnerability for the Republican party. By allowing Russian oil back into the maritime flow, the administration hopes to neutralize “pain at the pump” before voters head to the polls.