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I Come From the Haredi World — But It Must Change to Help Israel and Ensure Its Own Survival
An attendee at Kosherpalooza 2024 hugging an IDF soldier as part of the “Hug a Chayil” interactive part of the kosher food and beverage festival on May 30, 2024. Photo: Provided
“Go to the ant, idler; consider her ways and be wise” (Prov. 6:6).
This vivid call to action from Hebrew Scripture elevates a tiny, industrious insect as a timeless model of diligence and foresight. But what is it about ants that the Bible considers so critical for us to emulate? Across rabbinic literature, numerous interpretations and insights shed light on the deeper meaning of this ancient directive.
What makes ants genuinely remarkable, as Proverbs reminds us in the very next verse, is that they don’t have bosses, managers, or rulers telling them what to do. They simply get on with it — tirelessly, effectively, and without hesitation — doing what is best for themselves and their colonies.
Ants’ success lies in their adaptability, collective organization, and ability to balance individual roles with the greater good of the colony — qualities that Edward O. Wilson, a leading biologist and expert on ants, described as making them “arguably the most successful life forms on Earth.”
The Talmud asserts that the real brilliance of ants lies in their adaptability — a quality as crucial for humans as it is for ants. Proverbs describes the ant as a model of provident industry: it prepares its food in summer to ensure survival through the winter.
Ralbag highlights both the ant’s resourcefulness and humility. Despite its small size, it accomplishes great things by never allowing a challenge to stand in its way.
Rabbi Isaac Arama, in Akeidat Yitzchak, goes a step further by explaining that no creature can rely on divine providence alone. While God ultimately determines everything, diligent effort — like that of the ant — is essential. Adaptation and planning are not signs of weakness or lack of faith, but acts of partnership with God in shaping our destiny.
During my recent visit to Israel, I reflected on these lessons, particularly in the context of the never-ending debate over the contentious issue of Haredi enlistment in the IDF. Just last month, a Knesset bill — ostensibly about daycare but in reality aimed at addressing social welfare support for Haredi families whose members don’t serve — was derailed at the last minute.
Likud MK Dan Illouz, a freshman lawmaker who is fully Orthodox and observant, publicly opposed the bill. Speaking afterward, Illouz made it clear that he opposed the bill because it undermined efforts to expand the conscription base in Israel, a goal he considers vital to the country’s future.
“Reality dictates that there must be a ‘tectonic’ shift in the Haredi draft to the IDF,” he said.
I met with Illouz in his Knesset office, where he explained that although he was the only one to speak out before the vote, many of his Likud colleagues felt the same way. “The need for Haredi involvement in the broader national effort, particularly in the IDF, is too important for it to be sidelined just to preserve the coalition,” he told me emphatically.
Meanwhile, the rhetoric from Haredi leadership remains as strident as ever.
Already short by over $100 million in social welfare handouts for 2024 — and facing the looming threat of a $400 million shortfall in 2025 — one might have expected a push for meaningful solutions. Instead, their responses seem anything but constructive.
The ant, “which, having no chief, overseer, or ruler, provides her bread in the summer and gathers her food in the harvest,” sets a clear example. Unfortunately, the chiefs, overseers, and rulers of Israel’s Haredi community have struggled to meet the ant’s example — showing no humility, no adaptability, and offering no meaningful solutions for the challenges their community faces.
But there is a solution — the path set for us by our forebear Jacob, which has shaped Jewish survival throughout history.
Jacob’s journey in Parshat Vayeitzei marks a turning point. He transforms from the “simple man, dwelling in tents” of Parshat Toldot into a resourceful and adaptable personality who succeeds at every turn.
Arriving in Haran penniless, without resources or allies, Jacob could have relied solely on God’s promise to protect him. But he understood that Divine promises are no substitute for personal effort.
Like the ants, Jacob didn’t wait for external guidance to act. He took the initiative, balancing faith in God’s promises with his own resourcefulness and determination. Far from home and the support of his parents, Jacob recognized that something had to change — and change it did.
Without compromising an iota of his principles — Rashi famously teaches that Jacob never abandoned any of the 613 commandments — he became a skilled and successful animal farmer, outshining even his wily father-in-law, Laban, who had been in the business his entire life.
This narrative of Jacob’s transformation has echoed throughout Jewish history. Each era has brought new challenges to our spiritual identity as Jews of faith, demanding steadfast devotion to heritage alongside a dynamic flexibility that allowed us to adapt to new circumstances.
While IDF exemptions for yeshiva students were a necessary strategy to rebuild Torah scholarship after the Holocaust, the thriving Torah world today, coupled with the explosive growth of the Haredi demographic, has created a new reality that requires a reassessment.
Today, there is more Torah study and knowledge than at any time in Jewish history, and this flourishing has expanded well beyond the Haredi world. The Religious Zionist community boasts scholars and scholarship that rival their Haredi counterparts, ensuring that Torah remains vibrant and central to Jewish life in ways unimaginable during the dark days of the 1940s.
More significantly, even the most learned scholars of the Religious Zionist world are part of Israel’s national effort, with many of them serving in IDF combat units.
For much of recent history, the Haredi world has viewed itself as under siege, building walls — both literal and metaphorical — to protect its values. This strategy allowed the community to survive and even thrive against overwhelming odds. But today, the greatest threat to the Haredi world isn’t secular society — it’s internal resistance to change.
I proudly come from that world, and would not be who I am without it, but I have watched this phenomenon develop over my lifetime with great sadness — and, more recently, with deep concern. In the past, refusing to adapt may have been necessary. Today, it poses the most significant risk to Haredim in Israel and is severely straining the relationship between Haredim in Israel and Haredim in the Diaspora.
Rabbi Shimon ben Chalafta’s experiment with ants, recounted in the Talmud (Chullin 57b), offers a profound lesson. Observing an anthill, he tested whether ants truly function without a ruler, as described in Proverbs. During the heat of summer, he shaded an ant hole with his cloak, knowing that ants avoid intense sunlight.
One ant emerged and noticed the shade. It returned to the colony, and appeared to communicate the news, prompting the others to emerge and begin working. Then, Rabbi Shimon removed the cloak, allowing the sun to shine directly on the ants.
The colony immediately turned on the marked ant, attacking it until it died. Reflecting on this, Rabbi Shimon concluded that ants have no king, for “if they had a king, would they not need the king’s edict to execute their fellow ant?”
The Israeli Haredi world, like those ants, cannot rely solely on the existing leadership to solve its challenges. Instead, individuals must draw on their instincts and take initiative — just as Jacob did in Parshat Vayeitzei.
By embracing their shared purpose and actively contributing to Israeli society and the wider Jewish world — without compromising core ideals — Haredim in Israel can show that tradition and modernity are not opposites but partners, ensuring the survival of what matters most — not just for their community, but for all of Klal Yisrael.
The author is a rabbi in Beverly Hills, California.
The post I Come From the Haredi World — But It Must Change to Help Israel and Ensure Its Own Survival first appeared on Algemeiner.com.
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Jewish Synagogue, Holocaust Memorial Vandalized in Poland After Politician Denies Holocaust
An antisemitic slur spray-painted on the ruins of a former synagogue in Dukla, Poland. Photo: World Jewish Restitution Organization
Two Jewish sites in Dukla, Poland, were vandalized over the weekend mere days after Polish member of the European Parliament (MEP) Grzegorz Braun claimed gas chambers at the former Auschwitz-Birkenau concentration camp were fake and repeated an antisemitic blood libel in a live radio interview.
Vandals spray-painted the word “F–k” followed by a Star of David on the ruins of a former synagogue that was destroyed by the Nazis during the Holocaust, and a memorial commemorating Holocaust victims located at the entrance of the Jewish cemetery in Dukla was defaced with a swastika and the word “Palestine,” according to the World Jewish Restitution Organization (WJRO). The memorial honors Jews of Dukla and the surrounding areas who were murdered by Nazis during the Holocaust.
The two Jewish sites in Dukla are cared for by the Foundation for the Preservation of Jewish Heritage in Poland (FODZ), which was established in 2002 by the Union of Jewish Communities in Poland and the WJRO to protect and commemorate Poland’s Jewish heritage sites.
“These hateful acts are not only antisemitic, but they are also attempts to erase Jewish history and desecrate memory,” said WJRO President Gideon Taylor in a released statement on Tuesday. “Polish authorities must take swift and serious action to identify the perpetrators and ensure the protection of Jewish heritage sites in Dukla and across the country.”
“The vandalism of Jewish sites in Dukla—with swastikas and anti-Israel slurs—is not an isolated act,” insisted Jack Simony, director general of the Auschwitz Jewish Center Foundation (AJCF), in a statement to The Algemeiner. The nonprofit focuses on preserving the memory of the Jewish community in Oświęcim (Auschwitz) and maintains the Auschwitz Jewish Center, the last remaining synagogue in town.
“While we cannot say definitively that it [the vandalism] was sparked by Grzegorz Braun’s Holocaust denial, his rhetoric contributes to an atmosphere where hatred is emboldened and truth is under assault,” added Simony. “Braun’s lies are not harmless — they are dangerous. Holocaust denial fuels antisemitism and, too often, violence. This is why Holocaust education matters … because when we fail to confront lies, we invite their consequences. Memory must be defended, not only for the sake of the past, but for the safety of our future.”
On July 10, a ceremony was held commemorating the 84th anniversary of the 1941 Jedwabne massacre, when hundreds of Polish Jews were massacred – mostly by their neighbors – in the northeastern town in German-occupied Poland. The ceremony was attended by dignitaries and faith leaders including Poland’s Chief Rabbi Michael Schudrich and Israeli Deputy Ambassador Bosmat Baruch. Groups of anti-Israel and far-right activists — including MEP Braun and his supporters – tried to disrupt the event by holding banners with antisemitic slogans and blocking the vehicles of the attendees, according to Polish radio.
Hours later, during a live radio broadcast, Braun falsely claimed the Auschwitz gas chambers were “a lie” and the Auschwitz-Birkenau Memorial and Museum was promoting “pseudo-history.” He also claimed that Jewish “ritual murder is a fact.” Polish prosecutors launched an investigation into Braun’s comments, they announced that same day. Under Article 55 of the Act on the Institute of National Remembrance (IPN), Holocaust denial is a criminal offense in Poland.
The Auschwitz-Birkenau Memorial and Museum issued a swift condemnation of Braun’s remarks and said it intents to pursue legal action. The Institute of National Remembrance — which is the largest research, educational and archival institution in Poland – also denounced Braun’s remarks, saying there is “well-documented” evidence supporting the existence of gas chambers. His comments were also condemned by the Embassy of Israel in Poland, Polish Foreign Minister Radosław Sikorski and the US Embassy in Warsaw, which said that his actions “distort history, desecrate memory, or spread antisemitism.” AJCF called on the European Parliament to consider disciplinary measures against Braun, including potential censure or expulsion.
Auschwitz Jewish Center Director Tomek Kuncewicz said Braun’s comments are “an act of violence against truth, against survivors, and against the legacy of our shared humanity.” AJCF Chairman Simon Bergson called the politician’s remarks “blatant and baseless lies,” while Simony described them as “a calculated act of antisemitic incitement” that “must be met with legal consequences and universal moral condemnation.”
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Coalition of 400 Jewish Orgs and Synagogues Urge Teachers Union to Reverse Decision Cutting Ties with ADL
Anti-Defamation League CEO Jonathan Greenblatt. Photo Credit: ADL.
Following a vote by the National Education Association (NEA) on July 6 to end its relationship with the Anti-Defamation League (ADL), 400 Jewish communal groups, education organizations, and religious institutions have come together to call for the influential teachers union to change course.
“We are writing to express our deep concerns about the growing level of antisemitic activity within teachers’ unions, particularly since the Hamas terrorist attacks in Israel on October 7, 2023,” the letter to NEA President Becky Pringle stated. “Passage of New Business Item (NBI) 39 at the National Education Association (NEA) Representative Assembly this past weekend, which shockingly calls for the boycott of the Anti-Defamation League, is just the latest example of open hostility toward Jewish educators, students and families coming from national and local teachers’ unions and their members.”
In addition to the ADL, signatories of the letter included American Jewish Committee (AJC), Conference of Presidents of Major American Jewish Organizations, Jewish Federations of North America, #EndJewHatred, American Jewish Congress, B’nai B’rith International, CAMERA (Committee for Accuracy in Middle East Reporting & Analysis), Combat Antisemitism Movement, Democratic Majority for Israel, StandWithUs, Simon Wiesenthal Center, Zioness Movement, and Zionist Organization of America (ZOA).
The group told Pringle that “we have heard directly from NEA members who have shared their experiences ranging from explicit and implicit antisemitism within the union to a broader pattern of insensitivity toward legitimate concerns of Jewish members – including at the recently concluded Representative Assembly. We are also deeply troubled by a broader pattern of union activity over the past 20 months that has targeted or alienated Jewish members and the wider Jewish community.”
The letter to Pringle included an addendum providing examples of objectionable rhetoric. These named such incidents as the Oakland Education Association (OEA) putting out a statement calling for “an end to the occupation of Palestine” and the Massachusetts Teachers Association (MTA) accusing Israel of genocide.
The coalition of 400 organizations urged the NEA to “take immediate action” and suggested such steps as rejecting NBI 39, issuing a “strong condemnation” of antisemitism within the union, drafting a plan to counter ongoing antisemitism in affiliate chapters, and opposing “any effort to use an educator’s support for the existence of Israel as a means to attack their identity.”
ADL CEO and National Director Jonathan Greenblatt wrote on X that “Excluding @ADL’s educational resources from schools is not just an attack on our org, but on the entire Jewish community. We urge the @NEAToday Executive Committee to reverse this biased, fringe effort and reaffirm its commitment to supporting all Jewish students and educators.”
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Zohran Mamdani Won’t Condemn Calls for Violence Against Jews; Why Are Jewish Leaders Supporting Him?
Zohran Mamdani. Photo: Ron Adar / SOPA Images via Reuters Connect
In the wake of Zohran Mamdani’s surge in New York City politics, a disturbing trend has emerged: prominent Jewish leaders are being urged to join “Jews for Zohran,” a newly formed effort to legitimize a candidate whose record and rhetoric are alarmingly out of step with Jewish communal values.
In a city that’s home to the largest Jewish population outside of Israel — and where antisemitic incidents are on the rise — this is a profound mistake.
Mamdani has refused to explicitly condemn the slogan “Globalize the Intifada,” which has been widely understood as a call to violence against Jews. His defenders insist it’s a symbolic plea for Palestinian rights. But nuance offers little comfort when the phrase glorifies violent uprisings, and is routinely chanted alongside calls for Israel’s destruction.
Institutions such as the US Holocaust Memorial Museum and watchdogs like StopAntisemitism.org have made it clear: attempts to sanitize violent language must be firmly rejected.
Mamdani’s vocal support for the Boycott, Divestment, and Sanctions (BDS) movement is equally troubling. BDS does not merely critique Israeli policy; it seeks to economically isolate and politically delegitimize the Jewish state. When a candidate stands against the most visible symbol of Jewish survival — Israel — while brushing off violent slogans as misunderstood metaphors, we must ask what message this sends to our communities.
The answer should be clear. Jewish New Yorkers were the targets of over half the city’s reported hate crimes last year. From Crown Heights to Midtown, visible Jews have been harassed, assaulted, and mocked. Mamdani was flagged by national antisemitism monitors in December for promoting material that mocked Hanukkah. This is not abstract. This is personal, present, and dangerous.
Yes, Mamdani has pledged to increase hate crime funding from $3 million to $26 million. But that’s not enough. The Jewish community — especially now — needs more than budgetary gestures. We require moral clarity, as Rabbi Abraham Joshua Heschel powerfully stated: “Morally speaking, there is no limit to the concern one must feel for the suffering of human beings, that indifference to evil is worse than evil itself….”
Moral clarity demands more than financial promises, it requires principled rejection of rhetoric that endangers Jews. Belonging isn’t forged by slogans; it’s proven through sustained empathy, shared responsibility, and unwavering commitment to safety.
Calls for Jewish leaders to publicly support Mamdani, including those made to officials like Brad Lander and Rep. Jerry Nadler (D-NY), aim to provide political cover for a candidate whose worldview clashes with core Jewish values. These aren’t harmless endorsements. They’re symbols. And symbols matter.
Endorsing Mamdani sends a troubling signal: that political convenience or progressive branding outweighs communal safety and historical memory. When Jewish leaders align with someone who flirts with the delegitimization of Jewish statehood and refuses to condemn slogans rooted in violence, they are telling our adversaries that our moral lines are negotiable.
New York’s Jewish community has long been a moral compass in American politics. What happens here echoes across the nation. If our leaders can be cajoled into supporting a candidate like Mamdani, what message does that send to Jews in swing districts, smaller cities, and across college campuses? It normalizes equivocation. It emboldens the fringe. It tells the next generation that Jewish dignity is up for debate.
This is about more than Mamdani. It’s about whether Jewish pride and Jewish safety remain non-negotiable pillars of our political participation. Some have argued that this is simply politics as usual — that strategic alliances are part of coalition-building. But the Jewish people know better than most that what begins as a small compromise can metastasize into a much greater danger.
Former Democratic Councilman Rory Lancman said it best: “If ever there was a time to put principle over party, this is it.” He’s right. And that’s why this moment requires Jewish leaders to speak not just as political actors, but as moral stewards.
Jewish leaders are free to engage with any candidate they choose. But engagement is not endorsement. One can listen, challenge, and debate without aligning oneself publicly with a candidate whose positions cross communal red lines. Outreach does not require complicity.
If Jewish political figures join “Jews for Zohran,” they risk helping mainstream dangerous ideologies. They risk fracturing communal unity even further at a time when Jewish communal unity is our best defense. They risk allowing today’s ambiguity to become tomorrow’s regret.
Jewish history teaches us the cost of silence, of appeasement, and of looking away. We cannot afford those mistakes again — not in this city, not in this era; history is beginning to repeat itself and we cannot allow that to happen.
To every Jewish leader now weighing their public stance: choose principle. Choose safety. Choose the kind of moral leadership our tradition demands; reject the logic of “Jews for Zohran.” The stakes are too high — and the message matters.
Samuel J. Abrams is a professor of politics at Sarah Lawrence College and a senior fellow at the American Enterprise Institute.
The post Zohran Mamdani Won’t Condemn Calls for Violence Against Jews; Why Are Jewish Leaders Supporting Him? first appeared on Algemeiner.com.