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On one foot: Five essential things to know about Abraham Joshua Heschel on his 50th yahrzeit
(JTA) — Last week marked the 50th yahrzeit — or Hebrew anniversary — of the death of Rabbi Abraham Joshua Heschel (1907-1972), the theologian, scholar, philosopher, Holocaust survivor and modern-day prophet who was long associated with the Conservative movement’s Jewish Theological Seminary but whose embrace of “radical amazement” wasn’t contained by any movement or denomination. Monday is also Martin Luther King Jr. Day: The rabbi and the minister have often been linked thanks to Heschel’s civil rights activism and iconic photographs of them in the front lines of the march from Selma, Alabama, to Montgomery on March 21, 1965. (See below for events tied to the legacies of both men.)
I confess that Heschel’s lavish, epigrammatic prose and devotion to the living reality of God didn’t speak to a buttoned-down skeptic like me. I might quote his book “The Sabbath,” a lovely articulation of how Shabbat forms an island in time, but I’m more comfortable discussing Heschel’s political views, like his opposition to the Vietnam War, than his ideas on God and humankind.
I suspect others are similarly intimidated by Heschel, and could use a gentle onramp. For help I turned to Rabbi Shai Held, author of “Abraham Joshua Heschel: The Call of Transcendence” (2015) and the president and dean at Hadar, the nondenominational yeshiva. I challenged Held to name five works, articles, films or other media that would help people appreciate who Heschel was and why he remains celebrated.
“I fell in love with Heschel as as a teenager, because I felt he both articulated intuitions about the world that I had but didn’t remotely have language for, and he also was the first person I had heard articulate a vision of what Judaism thought that the good life could look like,” Held told me. “As a day school grad I felt I knew a lot of stuff about Judaism, but if you asked me ‘what is Judaism about and what is it for,’ I would have had no idea what to say. And Heschel gave me that narrative. It was a story that spoke to my mind and my heart at the same time. It was like asking me to become something in the world and that was incredibly moving to me.”
Here are five great ways to access Heschel, with comments by Rabbi Held. I plan to make this an ongoing series of introductions to Jewish thinkers, writers and artists who are making news or are particularly relevant to the current Jewish conversation. If there is someone you’d like to see discussed, drop me a line at asc@jewishweek.org.
(For Rabbi Held’s own introduction to Heschel, see his video, “Why Amazement Matters.”)
“The Sabbath,” (1951)
(In this slim volume, Heschel describes the Sabbath as a “palace in time,” and an opportunity for spiritual communion with the potential to help shape how its observers live the other six days of the week.)
“The number of people I have met in my travels, who tell me about how that book opened them up to spirituality, is staggering. Two things about that book are very moving. One is, at a time when American Judaism was about integration and success, Heschel launched this dramatic insistence that Judaism was about the life of the spirit. I think it landed like a bomb for a lot of American Jews. It was totally revolutionary to them. One of the ways that the book has resonated and continues to resonate is that Heschel is rebelling against a culture of technology, and wants to place a stake in the ground for the value of appreciation and gratitude. One of my favorite sentences in all of Heschel is that ‘Mankind will not perish for want of information; but only for want of appreciation.’ That line is from ‘God in Search of Man,’ but I think ‘The Sabbath’ is about Shabbat as a practice of appreciation.
“I also think that people had internalized the Christian, anti-Jewish idea that Christianity was about inwardness and spirituality and Judaism wasn’t. Heschel responds: We gave the world the gift of Sabbath which is about living in the presence of God.”
“God in Search of Man,” part 1 (1955)
(Held calls Heschel’s companion volume to his earlier work “Man Is Not Alone” a “beautiful evocation of what wonder and gratitude look like.”)
“This is Heschel as a phenomenologist: What is it like to have a sense that our lives are not something that we earned and that part of the religious life is to repay this extraordinary gift? He needs to write in a poetic mode, in part, because he’s trying to evoke in his readers a sense of gratitude, a sense of indebtedness, a sense of obligation. What I tried to do in my book is to [delete] sort of argue that amidst all that poetry, there’s an argument: Wonder is what opens the door to obligation. Wonder is about reawakening a sense that all of us, just by the nature of being human, have an intuition that we’re obligated to something and someone.”
“The Prophets,” 1962
(Heschel provides compact profiles of seven biblical prophets and attempts to understand the phenomenon of prophecy in general. Held recommends starting with the chapter titled, “The Theology of Pathos.”)
“Heschel makes the most eloquent case I think any Jew has ever made since the prophets for a God who cares, a God who is stirred to the core of God’s being by human suffering and especially human suffering that stems from oppression. It’s Heschel’s attempt to reclaim the God of the Bible from what he saw as the ravages of abstract philosophy that reduces God to an idea. God is not an idea. God is someone who cares about us. God has a name. There’s this amazing speech he gives to Jewish educators somewhere where he says, ‘I was invited to a conference to talk about my idea of God and I responded to them and said, ‘I don’t have an idea of God, I have God’ — Hakadosh baruch hu [the Holy one, blessed be God] who makes a claim on my life.”
“Religion and Race,” 1963
(On Jan. 14, 1963, Heschel gave the speech “Religion and Race” at a conference of the same name in Chicago, where he became close to King.)
“First of all, you see how Heschel’s theology and his activism are so entirely interwoven: The God who loves the downtrodden, the God who loves widows and orphans, is the God who requires us to stand up and fight for civil rights. It’s also extraordinarily beautiful, in that it combines really interesting biblical interpretation with [theological depth and profound] moral passion. Part of what Heschel and King meant to each other is that each one of them saw the other as a kind of living proof that God had not abandoned the downtrodden — and King was very important to Heschel in the context of the theology of of the Shoah: Martin Luther King embodies the reality that God has not abandoned the world. He really believed Martin Luther King was channeling God, nothing less than that.”
The NBC Interview (1972)
(Shortly before he died at age 65, Heschel recorded an interview with broadcaster Carl Stern. It aired on Dec. 10, 1972, on NBC-TV as an episode of “The Eternal Light,” the long-running religion and ethics show produced in conjunction with the Jewish Theological Seminary.)
“He makes this incredibly beautiful statement about telling kids to live their life as if it were a work of art. Which is just amazing — so beautiful and so simple. And there’s also this really interesting moment where Carl Stern asks him if he’s a prophet and he says, ‘You know, I cannot accept such a compliment. I am not a prophet. I am a child of prophets. But indeed the Talmud says all Israel are the children of prophets.’ I just love that combination of humility and elevatedness. That interview [offers a powerful glimpse of him as a human being, and not just a bunch of words on a page. You see a real person]. is also what makes him actually a human being and not just a bunch of words on a page. You see a real person.”
On Monday, Jan. 16 at 7 p.m. ET, Shai Held will join Arnold Eisen, chancellor emeritus of the Jewish Theological Seminary, for a Martin Luther King Jr. Day conversation reflecting on Heschel’s life, thought and legacy. (Register here for Zoom link.) That same night, at 8 p.m. ET, Yeshivat Chovevei Torah will commemorate Heschel’s 50th yahrzeit with a discussion with his daughter, Susannah Heschel, the Eli M. Black Distinguished Professor of Jewish Studies at Dartmouth College. (Register here.)
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Boulder hostage-march firebombing suspect to plead guilty to state charges
(JTA) — The man charged with firebombing a Boulder, Colorado, march for Israeli hostages in 2025 will plead guilty to killing one person and attempting to kill others in the incident, according to documents filed in the case over the weekend.
Mohamed Sabry Soliman, who was arrested at the scene of the June 1, 2025, attack, is asking for his ex-wife and children to be able to remain in the United States as a condition of his guilty plea, according to the documents.
His ex-wife and five children, like him all Egyptian nationals who came to the United States in 2022 via Kuwait, were arrested by immigration authorities shortly after the attack. They were detained until Thursday, when they were released from a detention center in Texas, then briefly detained again on Saturday in Boulder and, their attorneys say, put onto a plane bound for Egypt before being freed once again. His ex-wife, whom he divorced in April, has not been charged with a crime and said she did not know about Soliman’s planned attack.
Soliman is reportedly pleading guilty to all state charges but still faces federal charges in relation to the attack, which he allegedly said he staged to “wanted to kill all Zionist people and wished they were all dead,” according to an earlier court filing. He has previously pleaded not guilty to the federal charges, for which prosecutors could seek the death penalty.
Thirteen people were physically injured in the attack, which took place on a pedestrian mall in downtown Boulder where supporters of the Israelis then held hostage in Gaza marched weekly. One, 82-year-old Karen Diamond, died weeks later of her injuries.
The post Boulder hostage-march firebombing suspect to plead guilty to state charges appeared first on The Forward.
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Her body has been unidentified for decades. Her Ashkenazi DNA may explain why
Murder investigators in Arizona are encountering a stubborn obstacle to solving a decades-old cold case involving an unidentified dead body: The woman’s Ashkenazi Jewish DNA.
In 1989, an unclothed dead body was found on the side of a highway in northwest Arizona. The woman was never identified, though small details offered clues about her life: red nail polish on her fingers and toes, faux diamond stud earrings, and a handmade floral blouse found under a nearby tree.
The woman appeared to have been beaten, found with a broken nose and possible hematoma on the left side of her skull, though the medical examiner did not determine a cause of death. An autopsy determined the woman was between 25 and 30 years old.
In 2021, authorities reopened the case and uploaded the woman’s DNA profile to genetic databases available to law enforcement, hoping for a breakthrough. Instead, they hit a wall.
“Investigators learned that the victim was 96% Ashkenazi Jew, which made it extremely difficult to trace her ancestry and locate family members,” the Mohave County Sheriff’s Office said in a statement.
Ashkenazi Jews who try to track down relatives through genetic testing are familiar with the problem that the sheriff encountered: DNA testing, usually a powerful tool for finding relatives, often does not yield usable results for them.
Adina Newman, a professional genealogist and co-founder of the Holocaust Reunion Project, which uses DNA testing to help connect Holocaust survivors and their relatives to lost family, says two factors explain why genetic testing has limited use for many Jews. One is what’s known as the founder effect, when a population can be traced back to a small number of ancestors — as few as 350 people in Ashkenazi Jews’ case. The other is endogamy, the practice of marrying within a community over many generations.
As a result, a person with 100% Ashkenazi DNA can have more than 200,000 DNA matches in popular genetic databases, according to Newman. From such a large pool, it can be difficult to pinpoint close relatives.
“Ashkenazi Jews are all DNA cousins. But am I going to find it meaningful in a [family] tree?” Newman said. “Mostly no. We’ve just kind of accepted that it convolutes things.”
Investigators, however, aren’t giving up. The Mohave County Sheriff’s Office enlisted the help of the Investigative Genetic Genealogy Center at Ramapo College in New Jersey, which last week released an artistic rendering of what the woman may have looked like based on her remains.
“This doesn’t mean that cases of Ashkenazi Jews are impossible to solve,” David Gurney, director of the Investigative Genetic Genealogy Center, told the Forward. “It just is going to take a lot more effort.”
Jewish Jane Does
The 1989 case in Arizona is not the only time Ashkenazi DNA has posed a challenge in identifying remains. Another active case, an Ashkenazi Jewish woman whose dead body was found in 1981 in Olympia, Washington, remains unsolved.
Other cases have taken years to crack. In 2024, investigators working with the DNA Doe Project finally identified the body of a Jewish woman found murdered in a California vineyard in 2011 as Ada Beth Kaplan. It also took more than a decade to identify Mitchell Mendelson, a Jewish man whose body was found in a wooded area near his home in Lancaster, Pennsylvania in 2012.
In both cases, the deceased’s Ashkenazi DNA made the process more laborious for investigators, though DNA also eventually led investigators to be able to make the identifications.
To be sure, Ashkenazi Jews are not the only population that exhibits endogamy, which is also common among Pennsylvania Dutch communities, Icelanders, French Canadians and other tight-knit societies.
But the combination of Ashkenazi Jews’ genetic overlap and a complex historical record can make Jewish identification especially difficult cases to crack, Newman said.
For instance, in Newman’s own family, records changed from listing Vilna as being located in Russia, then Poland, then Belarus over a short period of time. But her family members hadn’t moved; the borders were changing around them. Last names in her family were also altered to sound more anglicized.
“You have to know these things. And it’s hard because a lot of genetic genealogists, even the best ones, are not familiar with that,” Newman said, “They need people who understand the Jewish genealogy aspect.”
Even when genealogists have such expertise, limited data can slow progress. Lingering trauma from the Holocaust has made some Jews hesitant to upload their DNA to public databases, Newman said.
Others have privacy concerns: In 2024, 23andMe settled a class-action lawsuit for $30 million in which customers accused the company of failing to notify customers with Ashkenazi Jewish heritage that they appeared to have been specifically targeted by hackers, who sold their information on the dark web.
Yet unless they have a search warrant, law enforcement agencies are constrained to cross-referencing DNA profiles with just two databases: GEDmatch and FamilyTreeDNA, which collectively host about 3 million profiles. By contrast, Ancestry.com has more than 29 million DNA profiles, according to its website, and 23andMe has roughly 15 million.
Ancestry.com and 23andMe users who wish to make their profile visible to researchers can upload their information to GEDMatch or FamilyTreeDNA for free.
“We always depend on members of the public taking consumer genetic genealogy tests to solve any case,” Gurney said. “That’s even more important in cases of endogamy here.”
Those challenges compelled Rabbi Mendel Super, who leads Chabad of Lake Havasu City in Mojave County, Arizona — about an hour’s drive away from where the woman’s body was found in 1989 — to spread the word about the case in the Jewish community. After Super learned of the woman’s Jewish ancestry, he contacted the local sheriff’s department to offer his help.
He’s since connected authorities with experts in Jewish genealogy and is publicizing the case on social media, hoping his Jewish network can help identify a relative.
“There’s millions of people who it could be, but there’s only a few million Jews in the world, and fewer in this country,” Super told the Forward. “So I think there’s got to be someone who knows something.”
Newman, too, sees broader participation as key. She encourages Jews to share their DNA profiles, noting that researchers view far less information than many expect — just the amount of shared DNA needed to construct family trees, not a complete genetic profile. People can even upload DNA profiles anonymously, she said, giving researchers the option to contact them only if there’s a notable match.
“These people deserve dignity, to have their names,” Newman said. “It could really be you, especially in the Jewish community. You could be the one that helps solve the case and gives us her name back.”
The post Her body has been unidentified for decades. Her Ashkenazi DNA may explain why appeared first on The Forward.
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Israeli Restaurant Owned by Syrian Repeatedly Attacked in Germany
Illustrative: Graffiti reading “Kill All Jews” was discovered on a residential building in Berlin-Pankow on April 26, 2026, part of a wave of antisemitic vandalism reported across the German capital over the past week, including swastikas and other hate-filled slogans scrawled on multiple sites. Photo: Screenshot
An Israeli restaurant in Germany has been repeatedly attacked while its Syrian Kurdish owner has been subjected to relentless harassment, underscoring a broader climate of hostility faced by Jews and Israelis across the country.
Restaurant owner Billal Aloge, a Muslim from Syria, has been subjected to escalating hatred and violence after publicly expressing support for Jewish life in his city by opening restaurants aimed at fostering dialogue and coexistence.
Shortly after opening his Israeli restaurant “Jaffa” in Freiburg, a city in western Germany, Aloge faced immediate hostility and a wave of online abuse.
Even after filing multiple police reports, the harassment did not stop, with unknown individuals continuing to target the restaurant. This included incidents of vandalism such as throwing rotten eggs at the premises, prompting the owner to repeatedly seek police intervention.
Then last Tuesday, the restaurant’s newly deployed food truck was vandalized after being parked for just a single day in Colombipark in the heart of the university town, according to German media.
The food truck was extensively damagd, with paint thrown across its exterior, Israeli symbols defaced with Palestinian flag stickers and antisemitic slogans, and its door kicked so forcefully that it was left visibly dented.
Three days later, Aloge and his wife were preparing to open the food truck for Labor Day, when they discovered a broken side mirror.
“The food truck was brand new. I bought it for the new season and had it lovingly refurbished,” Aloge told the German newspaper Bild.
“Once again, I had to file a police report and now I estimate the total damage from the two attacks at approximately 30,000 euros,” he continued.
Freiburg Mayor Martin Horn strongly condemned the attacks, stressing that the city would not tolerate such acts of hatred and would take them seriously, with full efforts to ensure accountability and protection for those targeted.
“There is no place in Freiburg for antisemitism, anti-Muslim racism, or any other form of hatred and incitement,” the German official said in a statement.
Like most countries across Europe and the broader Western world, Germany has seen a shocking rise in antisemitic incidents over the last two years, in the wake of the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.
According to recently released figures, the number of antisemitic offenses in the capital city Berlin reached a record high in 2025, totaling 2,267 incidents, including violence, incitement, property damage, and propaganda offenses.
By comparison, officially recorded antisemitic crimes were significantly lower at 1,825 in 2024, 900 in 2023, and fewer than 500 in 2022, prior to the Oct. 7 atrocities.
Officials warn that the real number of antisemitic crimes is likely much higher, as many incidents go unreported.
In one of the latest antisemitic incidents in the country, a synagogue in Cottbus, a city in eastern Germany, was defaced with a swastika painted on its facade, marking the second time in just four days that the Jewish house of worship had been vandalized.
Separately, authorities also discovered antisemitic graffiti across several apartment buildings in Berlin-Pankow, including messages reading “Kill all Jews,” a swastika, and the statement “Only a dead Jew is a good Jew,” in a series of disturbing incidents over the week.