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In dark times like these, Jewish tradition suggests a new way of seeing
This story was first published on My Jewish Learning.
(JTA) — This past week we entered the Hebrew month of Kislev, the month here in the Northern Hemisphere when we often experience the longest, darkest nights of the year. As the light contracts each day, I experience a tightening in my gut, an anxious fluttering of the heart. Time feels compressed, as if there aren’t enough hours in a day to do everything that needs doing. When the light fades at the end of these foreshortened days, I draw the blinds and turn on the lamps, wanting to make my home into an island of warmth and light in the face of the encroaching darkness.
My trepidation at the onset of night echoes the primal fear of the dark ascribed to the first mythic humans, Adam and Eve. A talmudic tale, found in Avodah Zarah 8a, imagines the two of them becoming frantic as darkness falls at the close of the first day of their lives. They’ve disobeyed God by eating from the Tree of the Knowledge of Good and Evil and now they’re terror stricken. “Woe is me,” Adam wails, “that because I’ve sinned, the world is darkening around me! The world will return to chaos and emptiness; this is heaven’s death sentence upon me!”
In this midrash, Adam experiences the arrival of darkness as punishment. His words conjure up the kind of existential shudder that can overtake a person in the dark, as the familiar shapes and colors of the daytime world dissolve into the trackless night. No wonder that darkness is often a metaphor for the scariest of times, times like the present, when awash in grief, fear and anger, we bear witness to the atrocities of war, to hatred unleashed and suffering magnified, to shattered dreams and dampened hopes. “These are dark times,” we tell one another.
Perhaps it’s only natural that humans try to beat back the dark with our hearths, campfires and brilliant winter light displays. We Jews do this beginning on the 25th of Kislev, when we kindle Hanukkah candles in remembrance of the Hasmoneans’military victory over the Seleucid Greeks and the rededication of the Jerusalem Temple. But on a more primal level, we do this to remind ourselves that even a tiny flame instantly dispels the deepest dark, offering hope, a light at the end of the tunnel.
And yet it strikes me that many of our tradition’s most transformational and transcendent moments unfold in the dark, in a dream space rich with spiritual potency. In Toldot, this week’s Torah portion, for instance, we meet Jacob, whose journey toward self-realization is bookended by two stirring night episodes. Fleeing from his wrathful brother, he has a prophetic dream in which angels ascend and descend a ladder stretching between heaven and earth while God looms over him, promising protection. Returning home some 20 years later, he engages in an all-night wrestling match with a mysterious being, perhaps his own shadow self, who ultimately blesses him as the dawn breaks, renaming him Israel, the one who strives with God and prevails.
Despite the anguish that darkness evokes, the dark times offer unique opportunities. They slow us down, inviting us to rest in the moment. Sometimes they force us to face painful truths. They challenge us to deepen our prayer life, strengthen our faith and resolve, and discover inner resources and possibilities for transformation we might not know we possess.
Years ago, I practiced walking in the woods at night without a flashlight and discovered that when I could breathe deeply and relax into the darkness, over time my eyes would adjust and I could see much more than I thought possible. Not just my eyes, but my whole body began to see in the dark in ways that I couldn’t in the light of day. I could find my way.
Adam and Eve, so the story goes, sat across from one another on that first traumatic night, fasting and weeping. When the dawn finally broke, they realized that the freshly created world was not coming to an end and that the alternation of light and dark, day and night, was simply the way of the world. Had they not felt so guilty and terrified they might have been able to look around with curiosity as the light waned, noticing how their eyes were primed to pick up many subtle shades of gray, the palette of darkness. Their vision might have gradually adjusted to the dark and, in the subtle glow of starlight, they might have been able to pick out the familiar, reassuring features of the other’s face and been calmed and comforted, even in the midst of their distress.
Could it be that in our yearning for the resurgence of the light, we fail to recognize and fully receive the gifts of darkness? That in drawing my blinds against the terrors of the night, I also shut out the vastness of the cosmos, the glimmering pinpoints of distant stars, the radiant winter moon, and the intimate, enveloping quiet of the dark?
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The post In dark times like these, Jewish tradition suggests a new way of seeing appeared first on Jewish Telegraphic Agency.
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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.”
The post Jewish Synagogue, Holocaust Memorial Vandalized in Poland After Politician Denies Holocaust first appeared on Algemeiner.com.
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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.”
The post Coalition of 400 Jewish Orgs and Synagogues Urge Teachers Union to Reverse Decision Cutting Ties with ADL first appeared on Algemeiner.com.
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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.