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Pope Benedict XVI, who went from Hitler Youth to advancing Catholic-Jewish relations, dies at 95
(JTA) — Jewish groups are among those marking the death of Benedict XVI, the Catholic pontiff who died Saturday at 95, a decade after shocking the world by becoming the first pope since the Middle Ages to resign.
“It is with great sadness that I learned today that Pope Emeritus Benedict XVI has passed away,” Ronald Lauder, president of the World Jewish Congress, said in a statement issued Saturday. “He was a towering figure of the Roman Catholic Church, both as pope and before that as the cardinal who gave the Catholic-Jewish relationship solid theological underpinning and enhanced understanding.”
During his eight years as pope, Benedict took many steps to advance Catholic-Jewish relations. visiting synagogues and Israel and condemning antisemitism on multiple occasions.
But he also reintroduced liturgy praying for the conversion of Jews, accepted back into the church an excommunicated priest who denied the Holocaust and never completely satisfied some who wished to see him more fully denounce his own Nazi past.
Born Joseph Ratzinger in Germany in 1927, Benedict spent a portion of his teenage years in the Hitler Youth organization, something that was mandatory for boys in Germany at the time and that he explained as necessary to obtain a tuition discount at his seminary. Those who knew him at the time attested after his election as pope in 2005 that his participation was reluctant, and Jewish groups who worked with him after the war said he had long worked to rectify the association.
“Though as a teenager he was a member of the Hitler Youth, all his life Cardinal Ratzinger has atoned for the fact,” the Anti-Defamation League said in a statement after his election as pope.
As priest and professor of theology in the 1960s, Ratzinger took part in the Second Vatican Council, a policy meeting of church leaders, as a theological advisor. It was at that council that the church’s leadership rejected centuries of Catholic dogma and declared that the Jewish people should not be blamed for the death of Jesus. Their 1965 declaration, known as Nostra Aetate, recast the church’s relations with the Jewish community.
Benedict’s predecessor, Pope John Paul II, is remembered as the first pope to visit a synagogue and, upon his ascension to the papacy, Benedict continued that tradition, making a habit of visiting with local Jewish communities on several of his international trips.
Pope Benedict XVI greets guests beside Rabbi Arthur Schneier (R) during a visit to the Park East Synagogue, April 18, 2008, in New York City. (Vincenzo Pinto/AFP via Getty Images)
In 2008, on a papal visit to the United States, Benedict visited New York’s Park East Synagogue on the eve of Passover, in the first visit by a pope to an American synagogue.
“Shalom! It is with joy that I come here, just a few hours before the celebration of your Pesach, to express my respect and esteem for the Jewish community in New York City,” the pope said to the congregation, according to the church’s records. “I find it moving to recall that Jesus, as a young boy, heard the words of Scripture and prayed in a place such as this.”
The next year, Benedict visited Israel, in a trip that was largely focused around the common roots of Judaism, Christianity and Islam.
Related: Timeline of Pope Benedict XVI and the Jews (2013)
Upon Benedict’s resignation in 2013, he was praised by Israel’s Ashkenazi chief rabbi. “During his period there were the best relations ever between the church and the chief rabbinate, and we hope that this trend will continue,” said the rabbi, Yona Metzger. “I think he deserves a lot of credit for advancing inter-religious links the world.”
Despite the praise, Benedict’s papacy ignited multiple episodes of criticism from Jews alarmed by the effects of his religious conservatism.
Early in his papacy, Benedict allowed for the expanded use of the Tridentine Mass — the pre-Vatican II Catholic liturgy also known as the Latin Mass — which includes a Good Friday prayer that many view as antisemitic because it prays for the conversion of Jews to Christianity. (Benedict’s successor, Pope Francis, has curtailed the use of the Latin Mass, though not specifically because of its language about Jews.)
The ADL’s then-leader, Abraham Foxman, was among many Jewish leaders to condemn Benedict’s move.
‘We are extremely disappointed and deeply offended that nearly 40 years after the Vatican rightly removed insulting anti-Jewish language from the Good Friday mass, it would now permit Catholics to utter such hurtful and insulting words by praying for Jews to be converted,’ Foxman said. “’It is the wrong decision at the wrong time. It appears the Vatican has chosen to satisfy a right-wing faction in the church that rejects change and reconciliation.”
In response to the criticism, Benedict altered the Good Friday liturgy to drop a reference to the “blindness” of the Jews, but he maintained language praying for Jews to convert to Christianity.
Benedict also drew criticism for his refusal to acknowledge the Catholic church’s role in the Holocaust, and in particular, the role of the pope at the time, Pius XII — whose path to sainthood Benedict approved in 2009.
Pope Benedict XVI talks to Italian Chief Rabbi Riccardo Di Segni in Rome’s main synagogue, Jan. 17, 2010. In his remarks there, Benedict said the Roman Catholic Church provided “often hidden and discreet” support for Jews during the Holocaust. (Filippo Monteforte/AFP via Getty Images)
Pius has long been accused by Jewish groups of at best remaining silent, and at worst, being “Hitler’s pope” as the Holocaust raged across Europe. While Catholics were involved in many cases of rescue across the continent, initiatives coming from the Vatican itself often applied only to practicing Catholics of Jewish descent, or required Jews to convert to Catholicism.
After the war, Pius’ Vatican sheltered Ante Pavelic, the exiled leader of the Ustaše regime in the former Independent State of Croatia, a Catholic supremacist movement and Nazi puppet state that implemented the Holocaust in Western Yugoslavia. Jasenovac, the third-largest concentration camp in Europe, was built under the Ustaše rule and was the site of death for at least 100,000 people, including between 12,000 and 20,000 Jews.
The Vatican has long maintained that Pius worked to save Jews. Pius, Benedict said in 2008, “acted in a secret and silent way because, given the realities of that complex historical moment, he realized that it was only in this way that he could avoid the worst and save the greatest possible number of Jews.”
Benedict faced the decision of whether to declare Pius “venerable,” a crucial step in the path to sainthood. After initially deferring, he made the declaration in 2009. Now, the decision about whether Pius will be beatified, or declared a saint, could hinge on the contents of an archive that the Vatican is in the process of opening that includes materials about Pius’ handling of the Holocaust.
“The Pope at War,” a recent book by Pulitzer Prize-winning historian David Kertzer, the son of a rabbi, draws on these new archives to make the case that Pius largely ignored pleas from Jews (while keeping a secret back channel to Hitler); Pius’ advisor used antisemitic language in urging him not to act on behalf of the Jews and the pope personally intervened to prevent Jewish children and their parents from being reunited, Kertzer concluded.
Benedict, who had access to the archive, worked to heal friction with the International Society of Saint Pius XII, a conservative faction within the Vatican that named itself after the wartime pope and added the “Saint” even though he lacked the title.
In early 2009, Benedict removed the excommunication of four priests from the society. Among them was Holocaust denier Richard Williamson, who claimed the Nazis’ use of gas chambers to be a lie.
German Jewish leaders called Benedict’s decision “a slap in the face for the Jewish community.”
“The result of this move is very simple: to give credence to a man who is a Holocaust denier, which means that the sensitivity to us as Jews is not what it should be,” Elie Wiesel said at the time.
“The Vatican has done far more than set back Vatican-Jewish relations,” the scholar (and current U.S. antisemitism monitor) Deborah Lipstadt wrote at the time. “It has made itself look like it is living in the darkest of ages.”
Benedict said he had not known about Williamson’s views and pressed him to recant them, but Williamson did not; the pope later said he had mishandled the situation.
Months later, during his visit to Israel, Benedict spoke outside of Yad Vashem, Israel’s Holocaust memorial and museum. Though he denounced antisemitism in his remarks, he did not mention the words Germany or Nazi, nor did he reference any church involvement or his own experience in the Hitler Youth, or refer to the deaths of Europe’s Jews as murder.
Benedict ultimately refused to enter the museum, due to its negative depiction of Pope Pius XII.
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Assailant attacks congregant, guard at NYC Shabbat services
(JTA) —A man who attacked a congregant and a security guard at Manhattan’s Central Synagogue on Friday night is now in custody, according to the New York Police Department.
The individual disrupted Shabbat services before allegedly assaulting the two individuals.
“As synagogue security was escorting him out, he struck a member of the congregation, damaged synagogue property, and then spit at and headbutted a member of the security team,” NYPD Commissioner Jessica Tisch stated in a post on X.
Tisch, who grew up attending the iconic Reform synagogue, said that an NYPD sergeant who was working on a paid detail on site “immediately stepped in and took the individual into custody.”
“I have spoken with the rabbi of the synagogue, and I’m relieved that no one was seriously injured,” she said, confirming that those who were hurt are now doing well.
While noting that the investigation is still ongoing, Tisch confirmed that there are no other known threats at the moment, and that additional NYPD resources were deployed to Central Synagogue.
For the police commissioner, however, the event was also personal, as she described the synagogue of her childhood as “a place of comfort and peace,” both “in joy and in sorrow.”
“What happened there tonight is deeply painful,” Tisch added. “A place of worship should never be a crime scene.”
New York City Mayor Zohran Mamdani wrote on X that he was “horrified by the assault at Central Synagogue during services today.”
“I can only imagine the pain and fear an attack like this, during Shabbat services, causes for the congregation and for Jewish New Yorkers across our city,” Mamdani stated.
The mayor emphasized that every New Yorker should be able to practice their religion without fearing violence, describing the event as a “despicable act” that “has no place in our city.”
“Our administration will do everything in our power to keep Jewish New Yorkers safe,” Mamdani added.
Julie Menin, speaker of the New York City Council, commended the NYPD for its “swift response that brought the individual into custody,” adding that she was “disturbed” by the incident.
New York State Attorney General Letitia James described the assault as “appalling and unacceptable” in a social media statement. She stressed that “no one should feel threatened in their place of worship.”
“I am relieved that everyone is okay and recovering, and my heart is with the Central Synagogue community this evening,” James added.
This article originally appeared on JTA.org.
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Nigeria has more than 100 synagogues — but no local rabbis. This summer camp wants to change that.
On summer mornings in Abuja, Nigeria, a small fleet of cars fan out across the sprawling capital city carrying unusual cargo: children headed to Jewish day camp.
In a one-story synagogue on a dirt road in Kubwa, a densely populated suburb, children who spend most of the year as the only Jew in their school spill out of cars alongside dozens of their peers. They might spend the day acting out scenes from the Torah, crocheting kippot or competing in color war.
It’s an untraditional location, but almost everything else about Camp Sarah is inspired by Jewish summer camps in the U.S. After all, it was founded by an American.
Debbie Isser, who moved to Nigeria in 2021 for her work with the World Bank, started the camp with members of Abuja’s Jewish community after local mothers told her they wanted their children to have some kind of Jewish education. For Isser, whose own childhood summers at Jewish camp in New Hampshire had been formative, the solution felt obvious.
“I just felt like it was in my genes,” she told the Forward.
Now in its fourth year, Camp Sarah, a two-week-long day camp hosting 80 campers and 20 staff, is trying to give a new generation of Nigerian Jews something their small, dispersed community has struggled to provide: Jewish teachings that will allow them to sustain religious life there.
The hope, of course, is that the children make Jewish friends and learn Torah stories. But organizers also want Camp Sarah to begin producing the religious leaders the community currently lacks — perhaps, one day, even a homegrown rabbi or a shochet, ritual slaughterer, so that kosher Nigerian Jews can finally enjoy meat with their jollof rice.
Fifteen-year-old Shedrack, who is one of two Jewish students at his public school, attended Camp Sarah for the first time last summer. When, during the following school year, his classmates made fun of him for not believing in Jesus, he called his camp friends.
“It’s like being with myself,” he told the Forward. “They understand me. When it’s closing hour from school, I usually call them. We have some chats, ask ourselves some questions and we talk about Torah.”
Nigeria’s Jewish community is itself an unlikely story. Most of its members are Igbo, one of Nigeria’s largest ethnic groups, some of whom believe they are descended from one of the 10 lost tribes of Israel. Igbo identification with Jewish identity intensified during and after the devastating Nigerian Civil War between 1967 and 1970, when the Igbo-led breakaway state of Biafra was defeated, and at least a million people died.
In the decades that followed, a small number of Igbo who had been raised Christian began practicing Judaism, teaching themselves Hebrew, seeking out Jewish texts and eventually establishing synagogues. Today, thousands of Nigerians practice Judaism, though those who have not formally converted are not considered Jewish by many mainstream Jewish institutions.
But maintaining a Jewish community in Nigeria is no easy feat. While Nigeria has over 100 synagogues, the community has no resident rabbi of its own. Jewish books and ritual objects are few and far between, usually arriving from donations abroad.
Moshe Hezekiah Nwafor, 28, a Nigerian Jew who founded the camp alongside Isser, told the Forward that when he celebrated his bar mitzvah, there was only one Torah scroll in the country. Today, he estimates there are about 10. And without a shochet, his community relies heavily on fish and vegetables because there is no way to access kosher meat.
Nwafor and Isser met by chance. While Isser was looking for a synagogue to celebrate the Jewish holidays after she moved to Nigeria, she came across a WhatsApp number for Nwafor’s congregation. Nwafor answered her message and immediately arranged for someone to pick her up and bring her to the synagogue to celebrate Sukkot.
That night, they made kiddush in a sukkah with walls fashioned from banana leaves; afterward came a l’chaim with local schnapps.
“I thought, OK, I’ve really found a Jewish community here,” Isser recalled.
Isser began returning from trips to the United States with suitcases stuffed with donated tallitot (prayer shawls), siddurim (prayer books) and other Jewish books. Eventually, after one Shabbat service, she sat down with elders of the congregation to ask what a more systematic relationship with American Jews might look like.
The clearest request, she said, came from the mothers. Most of their children attended schools where they were the only Jew. Instead of letting their kids sit idle over the summers, the mothers wanted them to receive a Jewish education and know what it feels like to have Jewish friends – in other words: Jewish summer camp.
The request resonated with Isser, a mother too, for whom Jewish camp had been a formative part of childhood. Her parents had met at Camp Ramah, the camp of the Conservative movement, when they were 16. Her mother went on to become a Jewish educator.
At first, Isser considered sending Nigerian children to camps in the U.S. But she and Nwafor, who had worked as a traveling Jewish teacher among Nigerian communities, quickly landed on a more ambitious idea.
“Immediately, we’re like ‘no, no, no,’” Isser recalled. “’We should do camp in Nigeria.’”
They named it Camp Sarah, in honor of Isser’s mother.
The first summer required some improvisation. Organizers borrowed a car to collect children from around Abuja. Isser recalls one trip taking two hours, the car breaking down and, at one point, 15 children squeezing into a sedan.
Rabbi Kerrith Solomon from Adas Israel, a Conservative congregation in Washington, D.C., came with her two children to help run the camp. Looking back, Isser said, “We kind of laugh because it was pretty disorganized.”
Today, anyone who grew up going to camp would recognize much of Camp Sarah, where campers spend their days competing in relay races or Jewish trivia and writing songs to perform for their peers. Four-year-olds act out Torah stories. Older campers study the Jewish life cycle and discuss what it means to become role models in their communities. Counselors from Nigeria, Uganda and the U.S. compare their Jewish traditions over lunchtime.
But some camp traditions require distinctly Nigerian adaptations. Each Friday, the camp bakes challah. With no conventional oven, sand is poured into the bottom of a cooking pot that rests on a charcoal stove, before unbraided challah dough is placed in the pot and covered for hours.
Many of the Jewish songs sung at camp were written in Nigeria and sound nothing like the standard repertoire in America. Sung in harmony, they are accompanied by traditional Nigerian instruments like the konga drum, a shallow gourd covered in beads known as the shekere and a metal hand bell called an ogene.
Camp Sarah’s ambitions also extend beyond Jewish education. Isser said that during her work at the World Bank, she has watched young Nigerians earn university degrees only to struggle to find jobs in their fields. This year, the team introduced leadership training for the counselors, and activities like soap-making, candle-making and crocheting – skills they hope campers and counselors can turn into sources of income. Organizers have even discussed creating a camp store where staff can sell their handmade tallitot and kippot.
The 20 Nigerian counselors who take long overnight buses from Jewish communities across the country to camp each summer have already started bringing what they’ve learned back home, hosting events for their communities during the Jewish holidays.
Debbie Hezekiah Nwafor, a 25-year-old counselor, said that when she first arrived at camp four years ago, she was terrified of public speaking, but her role forced her to propose activities, teach dozens of children and command the attention of the rowdy group. Today, she leads the camp’s division for 14- to 16-year-olds.
“I used to have stage fright; I thought I’m not really bold enough for leadership,” she said. “But whatever idea I’m bringing, camp is implementing it.”
“This is not just a camp to us.” she added. “For real, this is something really big. I would say camp really changed me.”
Camp Sarah has also become a place to experiment in a way that has proven difficult within established Nigerian congregations. According to Nwafor, women have traditionally played smaller leadership roles in local Jewish communities both because of cultural expectations around gender in Nigeria and because of the community’s limited access to Jewish religious instruction.
For communities that have had limited access to rabbis and other sources of contemporary Jewish religious instruction, Nwafor said, biblical texts have sometimes served as a primary guide for how to live Jewishly.
Isser has seen some of those tensions surface in surprisingly fundamental questions. When visiting rabbis have taught at Camp Sarah, she said, mothers have asked whether Jewish law would require them to marry their husband’s brother if their husband died — a practice described in the Torah’s Book of Deuteronomy known as yibbum, or levirate marriage.
But last year, the camp held a service led by women and they did an encore this week. Some of them have even said they would like to become rabbis.
“That’s something you don’t see here, but I’m like, ‘why not?’” Nwafor said. “Just go for it.”
Ruth Munghoho, a Ugandan Jew, flew through Ethiopia to Camp Sarah to teach after studying under Rabbi Gershom Sizomu, the first native-born black rabbi in Sub-Saharan Africa. She sees her younger self in her campers.
“I grew up in a Christian community where we had no Jewish friends or neighbors,” she said. It took until young adulthood for her to be able to learn about Judaism. “If I could get this knowledge from childhood,” she said, “I know that I could be more than what I am now.”
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U.S. ambassador calls settlers who sieged Palestinian homes in Qusra ‘terrorists’
(JTA) — TEL AVIV – The West Bank settlement movement’s leadership joined with one of its most prominent defenders, U.S. Ambassador Mike Huckabee, in condemning an Israeli settler outpost set up in a Palestinian family’s yard.
Huckabee’s remarks are a signal of the degree to which a group of radicals is rattling Israeli politics and the U.S.-Israel relationship.
Israelis affiliated with the West Bank’s Tel Talpiot outpost, which is illegal under Israeli law, set up temporary structures at the entrances to Palestinian homes on the outskirts of the village of Qusra on Sunday.
Earlier this week, cables connecting the homes to the electricity grid and to solar panels were cut, and water pipes were damaged, leaving the Palestinian families unable to leave or bring in food. Israeli activists in the area who monitor settler attacks on Palestinians confirmed the account to the Jewish Telegraphic Agency.
Huckabee wrote on X on Thursday that Israeli forces had gone to Qusra at the U.S. Embassy’s request and described the people who set up the outpost as “Israeli terrorists.” He posted that “the IDF & Israel Police have gone at our request to remove the Israeli terrorists doing this.”
The language was a departure for the ambassador, who told Israel’s Channel 14 last September that the United States “respects Israel as a sovereign state and will not tell Israel what to do” regarding sovereignty in the West Bank. Huckabee has also consistently described the territory by its biblical names Judea and Samaria. He routinely takes to social media to dismantle what he says are lies depicting Israelis as unfairly treating Palestinians.
He has condemned settler violence before, but has rarely done so in language as blunt as what he used on Thursday. In July 2025, he visited the Christian village of Taybeh in the West Bank after an arson attack at its fifth-century church and called it an “act of terror and crime.”
The actions of Israeli settler extremists have been a major concern to Democrats in the U.S. Congress in recent months, adding fodder to their calls to condition aid to Israel on its behavior. Israeli Prime Minister Benjamin Netanyahu insists the reports are overblown, and that Palestinian violence is much more serious. President Donald Trump, who has often supported Netanyahu, has called on the prime minister to crack down on the violence, seeing it as an impediment to his hopes for a broader Middle East peace. Huckabee’s intervention suggests that the Trump administration is increasingly concerned about ending the violence.
Yisrael Ganz, who chairs the Yesha Council and governs the Binyamin Regional Council, condemned the outpost.
“The events in Qusra are serious and do not reflect our values or our way of conducting ourselves,” Ganz said. “There is no place for individuals to take matters into their own hands and establish an outpost in someone’s backyard, even when dealing with an illegal home or an attempt to seize control of the land. There is no justification whatsoever for violence against uninvolved civilians or security forces.”
He added that some were “exploiting these events as part of a campaign against the Jewish communities,” but that this “must not obscure the simple truth: What happened in Qusra was wrong and is unacceptable to us.”
Huckabee amplified Ganz’s statement later on Thursday, writing on X, “’Settlers’ are not the problem in Judea/Samaria. ‘Unsettlers’ are,” he wrote, describing them as “very small minority who do great damage to Palestinian families & to Israel.”
The village is located in Area B, territory that is under the civil jurisdiction of the Palestinian Authority and security control of the Israeli military and where Israeli settlement is not permitted. The Israel Defense Forces called such takeovers illegal and reprehensible on Tuesday. Overnight Wednesday, Israeli security forces said they demolished the structures at Qusra and detained one Israeli.
Marmar Odeh, a village representative, told JTA that the Israeli military remained inside Qusra, and footage circulating on social media showed Israeli soldiers stationed inside the homes of evacuated residents.
“I won’t be going anywhere. I am staying in my house and on my land,” Odeh said. “I may not be scared, but the children are all the time.”
In a voice memo recorded on August 12 and obtained by JTA, Aisha Abu Rida, a Qusra resident, spoke from inside one of the besieged homes.
“We are surrounded by settlers, but we are steadfast,” she said. “Despite the water and electricity being cut off, we will remain steadfast … and stay in our homes.”
By Thursday, the structures were gone, but settlers remained on the hillsides above the homes, Odeh said, an account supported by footage he provided to JTA. Soldiers had left most of the homes they had entered, residents said Friday, but were informed the military operation could last until Sunday.
One of the affected homes belongs to Loui Ridi, a Toledo, Ohio, business owner who was born in Qusra and has followed the standoff through security cameras installed at the property. JTA attempted to reach Ridi through several channels and was unsuccessful.
Asked whether the State Department shared Huckabee’s characterization and whether the Embassy had requested the Israeli operation, a State Department spokesperson did not directly reply. “We are in regular dialogue with partners about improving stability and security in the West Bank,” the spokesperson said. “We condemn criminal violence by any party in the West Bank. A stable West Bank keeps Israel secure and is in line with this administration’s goal to achieve peace in the region.”
In a statement to JTA, the Israeli military said soldiers had been deployed in Qusra since Thursday morning “to protect the residents and maintain security in the area” and that they had been instructed that “the Qusra residents will remain in their homes.”
It added that troops would not operate inside the Palestinian family’s home near the site “where the tent that was evacuated and dismantled had been erected” and said Civil Administration liaison officers were in contact with Qusra’s local leadership and “working to avoid disruption to the daily lives of the residents in the area.”
Footage circulating earlier in the week appeared to show Israeli soldiers praying alongside the settlers at the outpost. The military said that the incident is under review and that soldiers found to have taken part in illegal activity would be disciplined.
The designation of Area B is the source of the ambiguity, according to Hanan Greenwood, head of the spokesperson and public diplomacy unit at the Binyamin Regional Council.
The council’s jurisdiction covers the settlements themselves, Greenwood said, not Area B land, meaning Qusra sits inside the council’s footprint but outside its authority. Its residents fall under Palestinian Authority civil jurisdiction and pay the council no arnona, the Israeli municipal tax.
“Geographically, Qusra is very much in our area,” Greenwood said. “But in real life, it’s not that we could go there, and it’s not that the residents of Qusra pay us.”
He described the result as a governance vacuum. “It’s ours, it isn’t ours,” he said. “It’s a whole mess, and the reason is that there’s no sovereignty.”
Israeli rights groups reject that framing, arguing that the military has the authority to remove outposts and does not use it.
The Israeli rights group B’Tselem said the events reflect a broader pattern.
“What is happening in Qusra is not an isolated incident,” said Yuli Novak, the organization’s executive director. “Settler militias, backed by the Israeli military, are expanding their attacks into Palestinian villages and towns, seizing land, attacking homes and forcing families out. Israel’s ethnic cleansing of the West Bank is accelerating and expanding in plain sight.”
This article originally appeared on JTA.org.
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