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‘Mercenaries for Jesus’: Christmas is a busy time for Jews who sing in churches
(New York Jewish Week) — “Jesus is a paycheck,” said Rob Orbach, one of the many classically trained Jewish vocalists who perform Christian sacred songs in churches across New York City.
“There’s a lot of money to be made in churches, especially in New York,” Orbach, 30, who lives in West Harlem, told the New York Jewish Week. “It’s a competitive gig. It’s challenging. We have to be perfect.”
It’s the Christmas season, which means churches throughout the city will be presenting holiday music during worship services and in concerts. And because churches don’t discriminate when hiring professionals for their choirs — and New York City has a surplus of Jewish musicians — many of the singers and instrumentalists bringing comfort and joy, comfort and joy, will be Jewish.
“There are lots of Jews all over the church scene,” Maya Ben-Meir, an Israeli singer who has nine years of experience singing in churches, told the New York Jewish Week. “These churches have stellar ensembles. They hire only professionals and perform magnificently beautiful music. Why wouldn’t I go for this type of job?”
While Christmas may be the busy season, singing in a church is one of the rare jobs for professional singers that is “a steady source of income for most of the year,” she added.
Jewish singer Rob Orbach, 30, performs as part of a church choir in 2021. (Courtesy)
David Gordon, 49, a singer who lives in Manhattan and has more than 20 years of experience singing professionally in churches, estimates that there are hundreds of Jewish singers in church choirs all across New York during this holiday season.
“My choir right now, there are a dozen paid members, and nearly half of them are Jewish, and so is the woman who plays the piano,” said Gordon, who, like other singers interviewed for this article, was hesitant to name the churches where he works.
Gordon, who said that “he’s not very religious” but celebrates the Jewish holidays with his family, told the New York Jewish Week that just this week, he sang a jazz nativity scene and received a call “to ring for the ‘Messiah’” — that is, Handel’s “Messiah” oratorio, a staple of the Christmas season.
“Everybody I know talks about how many ‘Messiahs’ they’re going to have to pay their bills in December,” Gordon said. “It’s a huge part of the career at a certain level.”
He added that he sees himself as “a mercenary for Jesus” — and the outsider angle of a Jew coming into a church to sing Christian worship music is not lost on him.
“There were times where I did not feel welcomed,” Gordon said. “There’s this overlap of ‘We don’t really want you here because you’re a mercenary, you’re getting paid to be here.’”
He said he once heard a pastor say during a sermon that “it’s the fault of the Jews that Jesus was killed the way that he was killed,” Gordon said — a historic charge that the Catholic Church and other denominations have tried to quash.
“It’s something that occasionally comes up,” Gordon said. “Just the sort of standard institutional and relatively harmless antisemitism that’s just part of the Christian tradition.”
Stephanie Horowitz, 41, a Reform Jew who has sung in churches for years on Long Island, told the New York Jewish Week about how she has heard “upsetting things” while working in church choirs.
She described an experience of when the story of Jesus’ crucifixion was told during a service. “This particular church used a translation that was very incendiary towards the Jewish people,” Horowitz said. “It was very clear that they’re trying to send the message that the Jews of the time were responsible for his death, without clarifying that this doesn’t mean we need to hold Jewish people today responsible.”
She added that in another experience, a pastor was giving a sermon about how “the Messiah will be a successful man.”
The pastor “said that, to a Jewish person, a successful man means a rich man,” Horowitz said. “I literally almost stood up and left. The musical director, afterwards, asked if I was OK.”
Meanwhile, Ben-Meir, who grew up secular, said that she was “fortunate enough to work in churches where I didn’t feel antisemitism directed toward me.”
“Everyone knew that I was Jewish,” Ben-Meir said, who is taking a break from singing in churches this season to travel with her partner. “It was never a secret.”
Horowitz explained that when one studies classical music, all roads lead to the church, as Western composers such as Bach, Haydn and Handel led church ensembles and wrote through a Christian lens.
“One of the few places that value musical tonality is the church,” Horowitz said. “I’m obviously not busy on Christmas anyway, so it works out.”
(The custom, it should be noted, goes the other way as well: Some synagogues hire non-Jewish singers and instrumentalists for their choirs. One rabbi even weighed in on whether the practice was permissible.)
And yet, it may seem that for a Jewish person, who is somewhat religious, who celebrates holidays, who grew up around all the Jewish customs, may have trouble singing Christian worship music.
Orbach, who identifies as culturally Jewish, said it is “very easy to separate” his Jewish religion from Christianity when he sings in churches. However, he recalled a time when a church leader asked him to read prayers outside of the rehearsed song.
“As much as I’m not religiously Jewish, that was the line for me,” Orbach said. “I said to them in my interview that I am Jewish.”
Ben-Meir said she never “considered myself to be Christian” while singing in churches.
“It’s a job,” Ben-Meir said. “I always felt that what I was doing when I was singing was bringing joy to the congregants themselves. That, to me, is a form of service, and I don’t necessarily ascribe religiousness to the service.”
Gordon, who is also an actor and teaches acting classes, said that when he performs Christian worship songs as a Jew, it’s similar to when he “checks his ethics at the door when playing a misogynist in an opera.”
“I check my personal feelings aside,” Gordon said. “That’s what I’m paid to do. I just take on the character and the intention of the text, and I’m always glad when an audience is with me, and I’m able to affect them. I don’t really care how.”
He added that there are times when he’d prefer to sing other songs and play other characters that don’t “support the structure of the church.”
“We all have to make compromises as artists,” Gordon said.
Horowitz said that there are plenty of positive experiences involved with singing in the church, and looks forward to taking part in her professional Christmas carol trio, The Jewel Tones, that gets consistent work throughout the holidays.
“Most of the time, it’s really nice,” Horowitz said. “I feel like I’m helping them practice their religion, and there is something beautiful in that. I’m helping them get closer to God.”
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The post ‘Mercenaries for Jesus’: Christmas is a busy time for Jews who sing in churches appeared first on Jewish Telegraphic Agency.
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Why J Street’s New Policy Initiative Is Seriously Misguided
Israel’s Iron Dome anti-missile system intercepts rockets, as seen from Ashkelon, Israel, Oct. 1, 2024. Photo: REUTERS/Amir Cohen
We live in a time when synagogues and Jewish-sponsored events are under violent attack from London to Bondi Beach, to Temple Israel in Michigan.
At such a moment, efforts by J Street to see US military aid to Israel stopped are not just misguided; they are profoundly irresponsible.
On April 13, J Street posted a statement on its website titled, “Reassessing the US-Israel Security Relationship.”
J Street said, “The United States should phase out direct financial support for arms sales to Israel and treat Israel as it does other wealthy US allies.”
J Street did say (at the end of the statement) that, “The United States should continue to sell short-range air and ballistic missile defense (BMD) capabilities to Israel.”
But is that part just a way for them to play both sides if they need to? Otherwise, why make this charge (at the beginning of the statement): “Section 502B of the Foreign Assistance Act prohibits security assistance to any country whose government engages in a consistent pattern of gross violations of internationally recognized human rights.”
Also alarming is how J Street deliberately misrepresents the positions of people who want to end direct military aid to Israel: “A responsible and relatively rapid phase-out of all financial assistance, including for ballistic missile defense, is now supported by figures from across the political spectrum, such as Prime Minister Netanyahu, Senator Lindsey Graham …”
However, neither Netanyahu or Graham have made statements that fit J Street’s flawed approach and dishonest narrative.
The truth is that when interviewed by The Economist, Netanyahu stated, “I want to taper off the military within the next 10 years.” How can J Street say that “the next 10 years” is the same as “relatively rapid”?
And on January 9 on X , Graham tweeted the following: “The aid we have provided to Israel has been a great investment keeping the IDF strong, sharing technology, and making their military more capable – to the benefit of the United States.” Graham went further saying, “we need not wait ten years,” but nowhere did Graham say he was for ending all military assistance while Israel is at war.
You’ll often hear from J Street, and other critics of Israel, that American aid is a “blank check.” It isn’t. US military assistance to Israel is governed by agreements and legal frameworks that require much of that funding to be spent on American-made defense systems.
In practice, that means a significant share of the aid flows back into the US economy — supporting domestic manufacturing, defense jobs, and technological development. You can debate the policy. But calling it a blank check is simply inaccurate — and yet the phrase persists because it fits a far too often preferred anti-Israel narrative. And it’s very hard to believe that J Street does not understand this reality, even as it advances that framing.
There is a huge difference in the strategic relationship that America has with Israel than any of its other allies. Israel offers America military support, intelligence, and operational experience that is unparalleled. Yet J Street’s advocacy to curtail or condition aid ignores the depth and mutual benefit of that partnership, reducing a complex alliance to a one-sided transaction.
The Iron Dome and David’s Sling — key components of Israel’s multi-layered missile defense system — are battle-proven in real-world conditions. The United States has directly benefited from Israeli innovation in missile defense, counterterrorism, and battlefield medicine. No US ally in any corner of the world has contributed to America’s defense in such an immediate and practical way. And that should mean we debate aid to Israel differently than aid to allies who don’t give us those tangible benefits.
Efforts by J Street to target funding for these systems are not abstract policy debates; they would weaken tools that save civilian lives and inform US defense capabilities.
President Truman recognized the State of Israel on May 14, 1948, just minutes after Israel declared independence. Of course, this had something to do with the Holocaust. What’s more, the very fact that Israel is encircled by Iranian terrorist proxies that seek to destroy it, that so many nations refuse to even recognize its right to exist, and that Iran is struggling to preserve its nuclear program are all reasons that dictate that there is something inherently different about its situation compared to its neighbors. And that should be taken into account when debating and deciding on US policy.
This is not about silencing debate. It is about grounding that debate in facts, history, and the real-world consequences of policy choices. At a time of rising threats, weakening a proven alliance and undermining defensive systems like Iron Dome does not advance peace or security — it puts both at risk.
Positions like these help explain J Street’s limited support within the American Jewish community — and why its views must be scrutinized and challenged.
Moshe Phillips is national chairman of Americans For A Safe Israel, AFSI, (www.AFSI.org), a leading pro-Israel advocacy and education organization.
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A View From Campus: Universities Are Failing to Protect Debate While Claiming to Defend It
The administration building at the University of Manitoba. Photo: Wiki Commons.
Universities are meant to be spaces where ideas are debated and challenged, but they are also institutions that set the rules for how students participate.
That authority comes with responsibility — but in recent years, administrators have applied their standards unevenly, particularly when protests around Israel and the Palestinians turn disruptive.
Codes of conduct exist because universities believe behavior within their communities should be governed by certain standards. Universities rely on this principle across campus life, yet when protests cross into disruption or intimidation, they often fail to enforce it.
Faced with these realities, masked protesters have repeatedly violated codes of conduct without consequence — for instance, occupying and vandalizing Columbia’s Hamilton Hall in 2024, blocking Jewish students at Yale encampments, and chanting antisemitic slogans at Berkeley rallies. Meanwhile, in the United Kingdom, screenings documenting the October 7 attacks have required heavy police protection simply to proceed, reflecting an environment in which disruption is anticipated rather than prevented.
These incidents share a common thread: universities reacting to disorder instead of enforcing the baseline conditions that would allow events to occur without intimidation in the first place.
Protest itself is not the problem. The problem arises when demonstrations cross into disruption or intimidation, and institutions fail to enforce the basic rules that protect students and ensure equal access.
One clear example of this inconsistency is how universities handle anonymity during protests. On many campuses, protestors routinely wear masks or face coverings — even when directly engaging with others or disrupting organized events. In theory, anonymity can protect individuals from retaliation. In practice, it removes accountability.
Instead of taking responsibility and addressing the protesters’ behavior adequately, universities have often shifted the burden onto the students.
Jewish and pro-Israel groups are frequently required to coordinate security, accept police presence, or modify events simply to proceed. In some cases, programming continues under heavy supervision; in others, it is quietly scaled back, relocated, or cancelled entirely.
Events that should be educational experiences become exercises in risk management, with students navigating logistical hurdles and hostile crowds rather than engaging in meaningful dialogue.
I saw this firsthand at an event featuring former Israeli soldiers last year. Although the event was initially intended to be on campus, the threat of violence instigated by anti-Zionist protestors “convinced” the only University of Manitoba pro-Israel student group to move it away from the school.
This still didn’t stop around 50 protesters, many masked, from showing up at the new venue to harass and almost assault attendees. Thankfully, there was enough of a police presence to keep everyone safe.
Instead of demanding that certain events have armed guards, administrators should reflect on why some of their students need them in the first place just to voice their opinions. They should ask themselves what they have signaled, intentionally or not, about which behaviors will be tolerated and which will not.
Their inconsistent enforcement has clearly increased the likelihood of harm and discourages students from participating at all.
Universities need to shift their approach to responsibility, and concrete action is required.
Universities should publish clear protest guidelines that address anonymity, define disruption, and outline consequences that are consistently enforced, and then enforce them.
Security requirements should be transparent and scaled to the actual risk level of an event. When an event requires heightened security, violations of conduct aimed at disrupting or preventing it should carry proportionately stronger consequences. Disruptions and disciplinary outcomes should also be publicly reported to ensure accountability.
If universities want to be taken seriously as places of open inquiry, they need to do more than defend debate. They must protect the conditions that make debate possible. Right now, those conditions are eroding not because campuses lack authority, but because they have chosen not to use it when it matters most.
Police can only do so much; universities themselves have a responsibility to ensure that campus culture allows everyone to participate without fear of intimidation or interference.
Adam Katz is a 2025-2026 CAMERA on Campus fellow and a political science and history student at the University of Manitoba.
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PA Court Rules: Terrorists Must Get Pay-for-Slay Salaries — No Exceptions
A Palestinian Hamas terrorist shakes hands with a child as they stand guard as people gather on the day of the handover of Israeli hostages, as part of a ceasefire and a hostages-prisoners swap deal between Hamas and Israel, in Rafah in the southern Gaza Strip, Feb. 22, 2025. Photo: REUTERS/Ramadan Abed
The Palestinian Authority (PA)’s Pay-for-Slay policy is now widely and publicly acknowledged.
PA officials have refused to say whether they will appeal a Palestinian court ruling earlier this week that ordered Pay-for-Slay to be resumed to a jailed terrorist who filed a lawsuit after it was suspended.
The ruling sets a legal precedent for the immediate resumption of salaries of 1,600 jailed terrorists who had them suspended last year even while salaries continued for thousands of other jailed terrorists, including through shifting the manner of payment, hidden means, or otherwise.
According to an article in the UK Arab news website Al-Araby Al-Jadeed, the Court found the PA’s Pay-for-Slay law is still in effect:
The Independent Commission for Human Rights (‘Public Complaints Commission’) [parentheses in source] in Palestine relied on the decision of the Ramallah Administrative Court, which was issued yesterday, Monday, [May 4, 2026,] in order to cancel the cessation of the salary payment of prisoner minor Ahmed Firas [PMW was unable to determine the details of his crimes -Ed.], …and with the aim of ending the salary crisis of approximately 1,600 prisoners [i.e., terrorists] whose salaries were stopped.
These salary payments were halted three months after Palestinian [PA] President Mahmoud Abbas issued a presidential decree, according to which the allowances of the Palestinian prisoners being paid by the PA were transferred to the Palestinian National Economic Empowerment Institution [PNEEI; refers to Abbas’ revision of “Pay-for-Slay,” see note below -Ed.]…
Yesterday, the Ramallah Administrative Court issued a decision to cancel the ‘implied decision’ of the [PA] minister of finance, according to which the salary of prisoner Ahmed Firas Hassan was stopped in mid-2025.
The Independent Commission [for Human Rights] filed a lawsuit to cancel this decision in August 2025. The Commission emphasizes that this is a precedent that can be relied upon to renew the salaries of more than 1,600 prisoners.
…
[ICHR] Legal Advisor Attorney Ahmed Nasra told [UK Arab news website] Al-Araby Al-Jadeed that the legal argument was based on how the decision to stop the salaries is illegal. According to him, the Basic Law obliges the State of Palestine to pay salaries to this sector, based on Article 22 of the amended Basic Law, which states: ‘The care for the families of the Martyrs and the prisoners, and the care for the wounded, injured, and disabled, is a duty whose provisions are regulated by law, and the [Palestinian] National Authority ensures for them educational services and health and social insurance.’ Additionally, the argument was also based on the Prisoners and Released [Prisoners] Law. The decision to stop the salaries was implemented without an official document indicating the decision, and therefore it was considered an ‘implied decision’ of the minister of finance, meaning an unwritten decision – a position that was adopted by the court that ruled accordingly. [emphasis added]
[Al-Araby Al-Jadeed, UK Arab news website, May 5, 2026]
The PA now refuses to say whether it will appeal the ruling, which is the only way the implementation of the ruling could be stopped, or even delayed:
“The newspaper Al-Araby Al-Jadeed tried to get a response from the Ministry of Finance but received no answer, and also approached the [PLO] Commission of Prisoners and Released [Prisoners’ Affairs] and the [PA-funded] Prisoners’ Club, but the heads of these bodies preferred not to respond.”
[Al-Araby Al-Jadeed, UK Arab news website, May 5, 2026]
It’s not apparent why this specific group of terrorists had seen their salaries suspended in the first place when most others didn’t. As Palestinian Media Watch has previously documented, Pay-for-Slay continues unabated for thousands of other jailed terrorists.
But what the PA court has done is exposed the con game that the PA has been doing to hide Pay-for-Slay from the eyes of Western countries since last year.
ICHR Attorney Ahmed Nasra told Hebron’s Radio Alam the PA lawyers didn’t even try to argue that the prisoner wasn’t entitled to a salary, but simply claimed some technical rationale for the suspension.
The Court, meanwhile, accepted the counter argument that the terrorist had been getting a salary and was simply entitled to continue getting it, under law:
Ahmed Nasra and Al-Alam host Samer Al-Ruwaished
Host: “Was there an opposing party … a representative or lawyer from the [PA] Ministry [of Finance] against which you filed the petition? Were certain arguments presented to the court as to why they stopped this person’s salary?”
Ahmed Nasra: “Of course, the administrative prosecution represents the [PA] governmental entities. We — I as the lawyer — represent the appellant, the one who filed the petition. And the administrative prosecution is the one representing the governmental ministries and the government. The defense of the administrative prosecution was mainly procedural and formal, meaning they did not argue whether the prisoner is entitled or not entitled to a salary; they did not enter into that matter. Rather, they argued that there was a defect in the lawsuit, that there was a defect in the procedures, formal matters of this kind…
This person already meets the conditions for receiving a salary, let’s say… for salary eligibility … He was, as you know, one of those 1,600 prisoners who were already receiving salaries initially.”
Host:“Right, they are not asking for a [new] salary, they have already been [on the list of recipients].”
Ahmed Nasra: “Yes, exactly. Therefore, you are talking about 1,600 cases of people who already meet the conditions. In other words, the problem was not in that. Therefore, the administrative prosecution … did their job and their role in the case. They had no reservation and did not appeal on the matter of meeting the eligibility conditions. And this makes sense.”
Host: “And this perhaps also helped in reaching this decision, which restores the situation to its previous state, since [the salaries] were legal in the first place.” [emphasis added]
[Al-Alam radio station (Hebron), Facebook page, May 4, 2026]
Enough is enough. The PA incentivizing terror through Pay-for-Slay must be stopped completely in every method that it is delivered — whether it be through salaries, stipends, pensions, or hiring policies. The PA that passed the law mandating Pay-for-Slay must provide a legal remedy to stop it once and for all — now.
The author is a contributor to Palestinian Media Watch, where a version of this article first appeared.