Uncategorized
In Turkey, a festival revives a jewel of the Sephardic world and aims to break stereotypes
IZMIR, Turkey (JTA) — Prague has the dubious honor of being chosen by Adolf Hitler to be a record of what he hoped would be the vanquished Jews of Europe. The Nazis left many of the city’s synagogues and Jewish sites relatively intact, intending to showcase them as the remnants of an extinct culture.
That has made Prague a popular tourist destination for both Jewish travelers and others interested in Jewish history since the fall of the Iron Curtain: the city provides an uncommon look into the pre-war infrastructure of Ashkenazi Europe.
Could Izmir, Turkey’s third largest city, become a Sephardic version, in terms of history and tourism? That’s the goal for Nesim Bencoya, director of the Izmir Jewish Heritage project.
The city, once known in Greek as Smyrna, has had a Jewish presence since antiquity, with early church documents mentioning Jews as far back as the second century AD. Like elsewhere in the Ottoman Empire, though, its community grew exponentially with the influx of Sephardic Jews who came after their expulsion from Spain.
At its peak, the city was home to around 30,000 Jews and was the hometown of Jewish artists, writers and rabbis — from the esteemed Pallache and Algazii rabbinical families, to the musician Dario Marino, to the famously false messiah, Shabbetai Zevi, whose childhood home still stands in Izmir today.
Today, fewer than 1,300 remain. The establishment of the state of Israel, coupled with a century of economic and political upheaval, led to the immigration of the majority of Turkish Jewry.
“From the 17th century, Izmir was a center for Sephardic Jewry,” Bencoya told the Jewish Telegraphic Agency. “We can’t recreate that, but we cannot forget that either.”
Izmir is located on Turkey’s Aegean coast. (David I. Klein)
Celebrating in the former Jewish quarter
Bencoya, who is in his late 60s, was born in Izmir but spent most of his adult life in Israel, where he led the Haifa Cinematheque, but he returned to Izmir 13 years ago to helm the heritage project, which has worked to highlight the the culture and history of Izmir’s Jewish community.
Over nine days in December that included the week of Hanukkah, thousands attended the annual Sephardic culture festival that he has organized since 2018. The festival included concerts of Jewish and Ladino music, traditional food tastings, lectures on Izmir’s Jewish community, and — since it coincided with Hanukkah and also a Shabbat — both a menorah lighting ceremony and havdalah ceremony were conducted with explanations from Izmir’s leading cantor, Nesim Beruchiel.
This year’s festival marked a turning point: it was the first in which organizers were able to show off several of the centuries-old synagogues that the project — with funding from the European Union and the local municipality — has been restoring.
The synagogues, most of which are clustered around a street still called Havra Sokak (havra being the Turkish spelling of the Hebrew word chevra, or congregation) represent a unique piece of cultural heritage.
Nesim Bencoya speaks from his office next to the restored Sinyora Synagogue in Izmir. (David I. Klein)
Once upon a time, the street was the heart of the Jewish quarter or “Juderia,” but today it is right in the middle of Izmir’s Kemeralti Bazaar, a bustling market district stretching over 150 acres where almost anything can be bought and sold. On Havra Sokak, the merchants hock fresh fruits, and hopefully fresher fish. One street to the south one can find all manner of leather goods; one to the north has markets for gold, silver and other precious metals; one to the west has coffee shops. In between them all are other shops selling everything from crafts to tchotchkes to kitchenware to lingerie.
Several mosques and a handful of churches dot the area, but the synagogues revive a unique character of the district that had been all but lost.
“The synagogues here were built under the light of Spain. But in Spain today, there are only two major historic synagogues, Toledo and Cordoba, and they are big ones. You don’t have smaller ones. Here we have six on one block, built with the memory of what was there by those who left Spain,” Bencoya said.
Those synagogues have been home to major events in Jewish history — such as when Shabbetei Zvi broke into Izmir’s Portuguese Synagogue one Sabbath morning, drove out his opponents and declared himself the messiah (he cultivated a large following but was later imprisoned and forced to convert to Islam). The synagogue, known in Turkish as Portekez, was among those restored by the project.
Today, only two of Izmir’s synagogues are in regular use by its Jewish community, but the others that were restored are now available as exhibition and event spaces.
Educating non-Jews
Hosting the festival within Izmir’s unique synagogues has an additional purpose, since the overwhelming majority of the attendees were not Jewish.
“Most of the people who come to the festival have never been to a synagogue, maybe a small percentage of them have met a Jew once in their lives,” Bencoya said.
That’s particularly important in a country where antisemitic beliefs are far from uncommon. In a 2015 study by the Anti-Defamation League, 71% of respondents from Turkey believe in some antisemitic stereotypes.
The festival included concerts of Jewish and Ladino music, traditional food tastings and lectures on Izmir’s Jewish community.(David I. Klein)
“This festival is not for Jewish people to know us, but for non-Jews,” Bencoya said. Now, “Hundreds of Turkish Muslim people have come to see us, to listen to our holidays and taste what we do.”
Kayra Ergen, a native of Izmir who attended a Ladino concert and menorah lighting event at the end of the festival, told JTA that until a year ago, he had no idea how Jewish Izmir once was.
“I know that Anatolia is a multicultural land, and also Turkey is, but this religion, by which I mean Jewish people, left this place a long time ago because of many bad events. But it’s good to remember these people, and their roots in Izmir,” Ergen said. “This is so sad and lame to say out loud, but I didn’t know about this — that only 70 years ago, 60% of this area here in Konak [the district around Kemeralti] was Jewish. Today I believe only 1,300 remain. This is not good. But we must do whatever we can and this festival is a good example of showing the love between cultures.”
“I think it’s good that we’re respecting each other in here,” said Zeynep Uslu, another native of Izmir. “A lot of different cultures and a lot of different people. It’s good that we’re together here celebrating something so special.”
Izmir’s history as a home for minorities has not been all rosy. At the end of the Ottoman period, the city was around half Greek, a tenth Jewish and a tenth Armenian, while the remainder were Turkish Muslims and an assortment of foreigners. In the Greco-Turkish war of 1919-1922 — remembered in Turkey as the Turkish War of Independence — the Greek and Armenian quarters of Izmir were burned to the ground after the Turkish army retook the city from the Greek forces, killing tens of thousands. A mass exodus of the survivors followed, but the Jewish and Muslim portions of the city were largely unharmed.
Izmir is not the only city in Turkey which has seen its synagogues restored in recent years. Notable projects are being completed in Edirne, a city on the Turkish western border near Bulgaria, and Kilis, on its southeastern border near Syria. Unlike Izmir, though, no Jews remain in either of those cities today, and many have accused the project of being a tool for President Recep Tayyip Erdogan’s government to assuage accusations of antisemitism, without actually dealing with living Jews.
Losing Ladino and a ‘quiet’ mindset
Bencoya lamented that he is among the last generation for whom Ladino — the Judeo-Spanish language traditionally spoken by Sephardic Jews, but only spoken by tens of thousands today — was at least a part of his childhood.
“When you lose language, it’s not only technical, it’s not only vocabulary, it’s a whole world and a way of thinking,” Bencoya said.
The project is challenging a local Jewish mentality as well. Minority groups in Izmir, especially Jews, “have for a long time preferred not to be seen, not to be felt,” according to Bencoya.
That mindset has been codified in the Turkish Jewish community’s collective psyche in the form of a Ladino word, “kayedes,” which means something along the lines of “shhh,” “be quiet,” or “keep your head down.”
“This is the exact opposite that I want to do with this festival — to be felt, to raise awareness of my being,” Bencoya said.
The Bikur Holim Synagogue is one of the few still functioning in Izmir. (David I. Klein)
One way of doing that, he added, was having the festival refer to the community’s identity “as Yahudi and not Musevi!” Both are Turkish words that refer to Jews: the former having the same root as the English word Jew — the Hebrew word Yehuda or Judea — while the latter means “follower of Moses.”
“Yahudi, Musevi, Ibrani [meaning Hebrew, in Turkish] — they all mean the same thing, but in Turkey, they say Musevi because it sounds nicer,” Bencoya said. “To Yahudi there are a lot of negative superlatives — dirty Yahudi, filthy Yahudi, and this and that. So I insist on saying that I am Yahudi, because people have a lot of pre-judgements about the name Yahudi. So if you have prejudgements about me, let’s open them and talk about them.”
“I am not so romantic that I can eliminate all antisemitism, but if I can eliminate some of the prejudgements, then I can live a little more at peace,” he added.
So far, he feels the festival is a successful first step.
“The non-Jewish community of Izmir is fascinated,” Bencoya said. “If you look on Facebook and Instagram, they are talking about it, they are fighting over tickets, which sell out almost immediately.”
Now, he is only wondering how next year he will be able to fit more people into the small and aged synagogues.
“For Turkey, [the festival] is very important because Turkey can be among the enlightened nations of the world, only by being aware of the differences between groups of people, such as Jews, Christians, others, and Muslims,” he said.
—
The post In Turkey, a festival revives a jewel of the Sephardic world and aims to break stereotypes appeared first on Jewish Telegraphic Agency.
Uncategorized
Tucker Carlson’s Huckabee Interview: Confidence Without Comprehension
Tucker Carlson speaks on first day of AmericaFest 2025 at the Phoenix Convention Center in Phoenix, Arizona, Dec. 18, 2025. Photo: Charles-McClintock Wilson/ZUMA Press Wire via Reuters Connect
When Tucker Carlson announced he would be interviewing US Ambassador to Israel Mike Huckabee, it was clear this would not be a friendly exchange. Carlson, who appears to be funded by Qatar, a state that openly backs Hamas, has positioned himself as one of Israel’s fiercest critics in American media.
What followed was not the exposé Carlson likely imagined.
It was a two-hour display of confident ignorance.
Yet much of the media coverage focused on a single distorted headline: Carlson’s suggestion that biblical scripture implies Israel seeks to “take over the Middle East.”
That became the story.
It was also the least revealing part of the interview.
What went largely unreported was not Huckabee’s answers, but Carlson’s performance: his theological confusion, historical sloppiness, conspiratorial insinuations, and failure to grapple with facts that contradicted his narrative.
A Disaster From Start to Finish
Carlson opened the interview with a monologue that appeared designed to rehabilitate his own credibility.
He repeated claims that he had been “detained” at Ben Gurion Airport when leaving Israel after recording the interview, suggesting it was unsafe for him to travel to Jerusalem. He implied he felt endangered after Prime Minister Benjamin Netanyahu allegedly called him a “Nazi.”
That was among the first of his distortions. There is no verified record of Netanyahu making such a statement.
Footage from the airport shows Carlson in the VIP lounge, posing for photos and interacting amicably with staff.
He claimed he was “detained,” that security “took passports,” and his producer was “hauled into a side room.”
Footage from Ben Gurion’s VIP lounge shows Tucker Carlson hugging staff and posing for photos.
This pattern — reframing routine events as persecution –serves a rhetorical purpose. It casts Carlson as a dissident truth-teller under siege. It does not withstand scrutiny.
Huckabee directly confronted Carlson over his earlier interview with Aguilar, a former Gaza Humanitarian Foundation aid worker who claimed he witnessed Israeli soldiers kill a young boy in Gaza.
As Huckabee pointed out, that account was later proven false when the boy was discovered alive.
Huckabee stated that he personally helped coordinate the child’s evacuation from Gaza, working with four countries to secretly extract the boy and his mother less than a week after the alleged “murder.” The operation had to remain covert, he said, because Hamas would have killed the child to validate Aguilar’s narrative.
And yet Carlson still entertained the claim as plausible, naturally failing to acknowledge his own role in broadcasting this fiction to millions.
For a commentator who brands himself as a skeptic of mainstream media narratives, the absence of self-scrutiny was striking.
Bethlehem and Basic Geography
Carlson cited Bethlehem – the birthplace of Christianity – as evidence that Christians are being driven out of the West Bank by Israel.
Bethlehem has been under Palestinian Authority control since 1995. Israel does not govern it, and there has been no Jewish community there for decades.
If the Christian population has declined, the obvious question is: under whose governance?
Huckabee raised precisely that point.
Carlson did not engage.
1/
The media’s takeaway from Tucker Carlson’s interview with Ambassador @GovMikeHuckabee?A distorted headline about Israel “taking over the Middle East.”
That wasn’t the story…
The story was Tucker Carlson self-immolating for over two hours.
Watch the clip.
Then let’s… pic.twitter.com/e5AvpTMGW6
— HonestReporting (@HonestReporting) February 21, 2026
Theology as Geopolitical Caricature
Carlson invoked God’s promise to Abraham – “from the river of Egypt (Nile) to the Euphrates” – and suggested that this covenant implies contemporary Israeli expansionism across sovereign Middle Eastern states.
This is a categorical error.
The Abrahamic covenant is a theological concept, not a modern policy platform. No Israeli government has articulated a program to annex the Middle East based on Genesis.
By collapsing ancient scripture into a present-day territorial blueprint, Carlson substituted provocation for analysis.
Huckabee attempted to correct the framing.
Carlson appeared uninterested.
Ancestry as Legitimacy Test
In one of the interview’s most jarring moments, Carlson questioned Netanyahu’s right to live in Israel on the basis of ancestry.
“Netanyahu’s family is from Poland,” Carlson said. “There’s no evidence his ancestors ever lived here. On what basis does he have a right to be here?”
Huckabee responded bluntly: “I’m totally unable to process what you’re saying.”
The exchange spoke for itself.
Framed as a critique of one politician, the logic extended further – implying that Jewish belonging in Israel requires genealogical proof acceptable to Carlson.
It was delivered not tentatively, but with certainty.
And then there was the subject of Qatar.
Carlson appeared surprised when Huckabee noted that Christians in Qatar are overwhelmingly migrant workers confined to a restricted church compound, with no Christian citizens and limited public expression of faith.
By contrast, Israel has approximately 184,000 Christian citizens, hundreds of churches, open Easter processions, and church bells ringing weekly.
Carlson initially leaned on a cursory reading of Wikipedia before conceding he did not know the details.
For someone positioning himself as a defender of Christianity in the Middle East, all while seemingly receiving funding from the Qatari state, the disconnect was difficult to ignore.
Conspiracy, Recycled
Carlson floated additional insinuations and conspiracy, including the absurd claim that the United States went to war in Iraq after September 11 because of Israel.
This trope, that Jewish or Israeli influence dragged America into war, has circulated for decades across ideological extremes.
Reducing complex American strategic decisions, Congressional votes, and post-9/11 security policy to “Israel made us do it” is not serious analysis. Yet here it was, presented as such by a former Fox News host watched by millions.
By the end of nearly three hours, a pattern had emerged.
Carlson repeatedly blurred theology into policy, questioned Jewish historical continuity, recycled war-blame insinuations, dismissed counter-evidence, and spoke authoritatively on subjects he appeared not to have mastered.
And he did so with confidence.
That is what much of the media missed.
The story was not Huckabee’s answer to a distorted Biblical question.
It was watching a prominent commentator unravel under the weight of his own thinly sourced claims.
Criticism of Israeli policy is legitimate. Debate over strategy is healthy.
But when interrogation gives way to insinuation, and skepticism morphs into selective credulity, the result is not fearless journalism.
It is confidence without comprehension.
And it was watched by nearly two million viewers in under 24 hours.
The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.
Uncategorized
A new curriculum brings adults with intellectual disabilities into Jewish learning
(JTA) — When he’s not working at the local dog care and boarding center, 24-year-old Raffi Stein-Klotz is usually playing kickball or tending to the garden at his residential facility in Boca Raton.
But once a week, Stein-Klotz can be found in an adult Jewish learning class series created specifically for people with intellectual and developmental disabilities, like him and his housemates at JARC, the Jewish Association for Residential Care.
“We learn the book of Genesis,” Stein-Klotz, the son of two rabbis, told the Jewish Telegraphic Agency. “And we get to know how everything is in Hebrew and English, and every morning we say ‘boker or,’ ‘boker tov,’” referring to the Hebrew expressions for “good morning.”
Stein-Klotz’s class is possible thanks to a new curriculum from Melton, the adult Jewish education network that offers in-person and online classes. The program, called What’s Mine is Yours, aims to provide Jewish academic resources for adults with disabilities, who advocates say have few if any options for formal Jewish education tailored to their needs.
“There’s really not a lot specifically designed for adults with intellectual and developmental disabilities to have a continued adult learning experience,” said Carol Morris, Jewish disabilities advocates coordinator at Jewish Family Service of Colorado. “That doesn’t mean that there aren’t some educational programs that they could attend or be part of, but not really anything designed specifically for them as adults to do higher-level Jewish learning.”
The curriculum was developed in partnership with Matan, an organization that educates Jewish community leaders on how best to include people with disabilities. After a successful precursor curriculum with Melton took off in Atlanta in 2021, What’s Mine is Yours began piloting the Melton and Matan curriculum in 2023. Four cities are offering the curriculum for the first time this year.
The rollout comes as the Jewish world has otherwise made significant strides in some aspects of disability inclusion in recent years. (February is Jewish Disability Awareness, Acceptance and Inclusion Month, a global Jewish organizational initiative.)
“One of the things that’s so important here is the Jewish world, to a great extent, has embraced the importance of inclusion, the importance of adding ramps where there are stairs to get into the synagogue, to get up to the bimah in the front, they’ve thought about the ways to include people with disabilities,” said Morey Schwartz, international director of Melton.
But, he added, “Inclusion can’t just be about ramps. It has to be about giving them inspiration, education, engaging, thought-provoking materials that can give them also the ability to participate fully to the extent that they can to the enterprise of Jewish learning. It can’t be like some watered-down version of something else. That’s not what we’re doing.”
What’s Mine is Yours includes units about prayer, holidays, Shabbat and rituals that are structured to be accessible for adults with intellectual disabilities without giving up on the core elements of advanced Jewish learning: open-ended questions, engagement with original texts and group discussions. Lesson plans ask students to relate the ideas they encounter to their own lives, and materials include prominent visual markers to enable students who might have trouble accessing text-based materials to follow along.
The pilot class in Atlanta, in 2021, was supported by a local Jewish disability support network. “Then we got feedback: We should take this over, nationalize it, scale it up,” Schwartz said.
The result is a customizable system that can be used wherever Melton classes are held, such as synagogues, JCCs and Jewish federations — or in residential facilities, day programs, specialty organizations, adult camp programs, community centers and educational networks. It’s in use in nine cities, mostly in the United States but also in Cape Town, South Africa.
Each module in the curriculum is three lessons, but can be stretched over more classes if teachers prefer. The first collection of four adapted modules has been completed, and another 12 are still in process.
Subject matter includes the meaning and purpose of prayer; the Exodus story; the miracles of Hanukkah and Purim; symbols in Judaism; and marriage, divorce, and conversion in Judaism.
“There are suggestions made, and everyone can kind of enter at a different point of where their knowledge is,” said Judy Snowbell Diamond, director of curricular development at Melton. “In addition to the course book, there’s a faculty guide, which gives the faculty some suggestions as to how to modify it depending on the learners.”
At JARC in Boca Raton, teacher Harvey Leven’s class recently completed the “Sacred Cycles” module, where students learned about Rosh Hashanah and Yom Kippur. During a recent class, which JTA viewed by Zoom, six students, roughly mid-30s and older, sat around a conference table. (The rest of the class was on a field trip to Orlando.)
In his class, Leven reviewed relevant terms with students like “atonement,” “repentance” and “self-denial.”
Leven also played a three-minute video where a narrator, speaking quickly, recapped the basics of the holiday. Before playing any video, Leven tells his students a few of the things they might see, and a few things to look out for.
“Some people participate a lot, and some never say a word,” said Leven.
Stein-Klotz said he counts himself as one of those quieter students.
“For me, it’s hard, because I have autism, and it takes my brain a little bit to get it,” he said.
Leven has worked in Jewish education for more than 20 years, teaching both children and adults. But teaching the Melton curriculum marks the first time he has adapted his teaching specifically for students with special needs.
“Sometimes, like today, the vocabulary in the material often needs translating for these students,” Leven said. “And so you have to spend some time helping the students to understand what exactly is being said there.”
It can be difficult to measure how much information is getting through to his students, Leven said.
“We don’t do tests,” he said. “Today, one or two barely said anything. So I’m hoping that something sinks in.”
Over the past two years of teaching from the What’s Mine is Yours curriculum, Leven has had a number of returning students. Having worked with them in the past, he is already familiar with their learning styles and with their personalities, which has been helpful in the classroom.
“Every one of those students has particular idiosyncrasies that I had to learn and to be able to work with in order to make this class meaningful and fun for them, enjoyable for them,” Leven said.
But he said he had identified challenges in executing the curriculum. Leven said he avoids the suggested physical activities, for example, because many of his students have limited mobility, and the space and shape of his classroom is not conducive to much movement.
And though the program seeks to be accessible to all, in practice, it doesn’t work for every person’s needs.
Alissa Korn is the mother of two adult daughters, including 27-year-old Jillian, who has intellectual disabilities and mental health challenges. After learning about the success of the adapted curriculum in Atlanta, Korn was inspired to introduce the What’s Mine is Yours curriculum to Jillian’s adult living facility in New Haven, Connecticut.
“My daughter, it wasn’t great for her, because she really learns best in a one-on-one setting,” Korn admitted. “And with adults raising their hands and talking over each other, it was very challenging for her.”
Still, Korn finds value in the program, and her family continues to support it at her daughter’s living facility.
“It doesn’t necessarily need to be the perfect match for my daughter,” Korn said. “It just makes me feel good to be involved in anything in the special needs world, where we can feel like we’re empowering people and making them feel good about themselves.”
Erica Baruch, Jewish disabilities advocates adviser at Jewish Family Service of Colorado, said just offering the program takes the burden off families like Korn’s.
“Oftentimes families don’t ask for things because they make the assumption that it wouldn’t be possible or it would be a burden on the community,” she said. “Learning is such a big piece of Jewish life.”
Stein-Klotz is exactly the kind of student Melton is trying to reach. He fondly recalls marking his bar mitzvah at 13, when his godfather, who is also a rabbi, taught him his Torah portion — the story of Noah and the ark. He recalls having fun, learning about the animals and getting to sing songs.
“It was great, because I had people helping me, and I remembered everything,” he recalled of his bar mitzvah. “Learning it was hard for me, and I didn’t want to do it, but I took my time and learned well, and I still remember it, and I’m still Jewish throughout this day.”
Now, he is able to play a helping role in his Melton course, which he said has been a great way to get to know his neighbors from JARC and from the garden.
“It’s great to see them in the Melton class and learn what their disability is and what their strong skills and what their weaknesses are,” Stein-Klotz said. “So that’s a good thing, so I help them with that, if I can.”
Stein-Klotz said he even helps some of his classmates who are new to Judaism or interested in converting one day.
“They make me feel happy and good and strong,” he added. “Like I’m helping people, or like a good mitzvah.”
The post A new curriculum brings adults with intellectual disabilities into Jewish learning appeared first on The Forward.
Uncategorized
Truck ramming at Australian synagogue prompts hate crime charges as antisemitism commission opens
(JTA) — An Australian man is facing hate crime charges after he allegedly rammed his truck into a historic synagogue in Brisbane, in an attack that has spurred calls for increased security from the synagogue’s rabbi.
Matthew De Campo, 32, of Sunnybank, was arrested on Friday after he allegedly backed his pickup truck into the Brisbane Synagogue in Queensland, Australia, narrowly missing a person as he struck its gates. He has been charged with willful damage, serious vilification or hate crime, dangerous driving and possession of a dangerous drug.
The ramming comes two months after gunmen opened fire on a Hanukkah celebration in Sydney, killing 15 and injuring dozens more. Last month, Australian Prime Minister Anthony Albanese announced the launch of a Royal Commission inquiry, the country’s highest level of inquiry, which is slated to hold its first public hearing on Tuesday.
In the wake of the attack, the Australian government also tightened gun ownership laws and introduced legislation to curb hate speech, efforts that have been echoed by Queensland Premier David Crisafulli, who earlier this month introduced a package of legislation to combat antisemitism.
“This is another signal as to why we have to put strong laws before parliament to protect all people where they worship,” wrote Crisafulli in a post on X following the attack.
Libby Burke, the vice president of the Queensland Jewish Board of Deputies, said that the local Jewish community had been “deeply distressed” by the incident, according to the Australian Broadcasting Corporation.
“A synagogue is a sacred place, a place of prayer, reflection, and community,” said Burke. “To see its gates viciously rammed is profoundly devastating and is not dissimilar to what we have seen throughout the globe, vehicles used as weapons to kill and harm Jews.”
North Brisbane District acting Superintendent Michael Hogan said that police did not consider the ramming a “terrorist act,” though he added that it was “definitely a targeted attack against the Jewish synagogue.”
During an appearance Saturday before the Brisbane Magistrates Court, De Campo, who represented himself, claimed that he “did not do any hate crime or anything like that” and said that he was a “man of good faith,” according to The Courier Mail.
“Last night was a bit of a brain snap and I believe there is something more sinister going on behind the scenes,” De Campo said.
Rabbi Levi Jaffe of the Brisbane Synagogue told The Australian that the attack had “shaken” his community, which had concluded Shabbat services shortly before the ramming.
“Friday night’s ramming of a synagogue, when prayers usually take place, seems to me like a pretty direct attack on a Jewish institution,” said Jaffe. “Lives could have been lost.”
Jaffe said that it was important that the “authorities come down strong on this kind of behavior,” adding that it had underscored the need for boosted security.
“Sadly, we need a lot of security because of these kind of events,” Jaffe said. “There needs to be more police presence around the synagogue, and there needs to be, sadly, armed guards.”
Rabbi Levi Wolff of the Central Synagogue in Sydney told The Australian that the attack had sent a “chilling message that even sacred spaces are not safe.”
“At a time of catastrophic antisemitism, as we saw at Bondi, this inevitably deepens fear and insecurity,” said Wolff. “People must know they can prayer, gather, and live openly without intimidation. Ultimately, the real question is whether there are strong, visible consequences for these crimes.”
The post Truck ramming at Australian synagogue prompts hate crime charges as antisemitism commission opens appeared first on The Forward.