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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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Anti-Israel, Antisemitic Views of US Republicans Concentrated Among ‘New Entrants’ to Party, New Poll Finds
People gather for the UTEP chapter of Turning Point USA’s event featuring Border Czar Tom Homan on Dec. 4, 2025, at the UGLC on the UTEP campus in El Paso, Texas. Photo: USA TODAY Network via Reuters Connect
A strong majority of Republicans in the US support Israel and reject antisemitism, but “new,” more liberal entrants to the party are more likely to hold an animus toward the Jewish state and tolerate antisemitic hatred, according to a major new survey.
The Manhattan Institute, a prominent US-based think tank, has released a new poll examining the evolving makeup of the Republican Party (GOP) and its current attitudes toward Israel and Jewish Americans.
The results show a GOP that still contains a strong, reliable core of pro-Israel voters, yet one that is increasingly fractured, with a growing minority expressing skepticism toward Israel or even openly hostile antisemitic views.
According to the poll, the majority of Republicans, defined as registered GOP voters or those who, regardless of party affiliation, voted for Donald Trump in 2024, remain consistently conservative on foreign policy and firmly supportive of Israel. The Manhattan Institute divided this group into two groups: “Core Republicans,” defined as “longstanding GOP voters who have consistently backed Republican presidential nominees since 2016 or earlier,” and “New Entrant Republicans,” defined as “recent first-time GOP presidential voters, including those who supported Democrats in 2016 or 2020 or were too young to vote in cycles before 2020.” The two blocs comprise about two-thirds and one-third of the GOP coalition, respectively.
Among the nearly 3,000 total respondents, 55 percent said that Israel is an “important and effective” US ally, while 23 percent said that Israel is “a country like any other” whose interests sometimes align with the US. An additional 12 percent agreed with a description of Israel as a “settler-colonial state” and a liability, indicating a heavy disdain for the Jewish state.
“New Entrant Republicans” perceive Israel in a far harsher light than the general GOP base, according to the data. Among this cohort, 24 percent see Israel as a “liability” while just 39 percent still consider Israel an important ally of the US.
Notably, old guard and newer members of the Republican Party have split perspectives on Qatar, with 41 percent of new entrants viewing the Middle Eastern country favorably compared to 23 percent of “core” Republicans.
The survey also delivers a stark warning about a troubling minority within the GOP and across the broader electorate that holds openly antisemitic views. According to the results, 17 percent of current Republicans can be categorized as “anti-Jewish,” defined as those who “self-identify as both racist and antisemitic and express Holocaust denial or describe Israel as a colonial state” or “do not self-identify that way but nevertheless hold both of those extreme positions.”
The Manhattan Institute found that newer entrants are more likely to be anti-Jewish.
“Anti-Jewish Republicans are typically younger, disproportionately male, more likely to be college-educated, and significantly more likely to be New Entrant Republicans,” the survey states. “They are also more racially diverse. Consistent church attendance is one of the strongest predictors of rejecting these attitudes; infrequent church attendance is, all else equal, one of the strongest predictors of falling into this segment.”
This group is also in general more politically liberal, according to the survey: “Given that many of these voters are younger and former Democrats, more progressive policy tendencies are unsurprising.”
Notably, the Manhattan Institute found slightly higher levels of anti-Jewish sentiment (20 percent) among Democrats.
Among newer Republicans, 38 percent believe that Jews are more loyal to a foreign country than the US, compared to 24 percent of more traditional Republicans.
The “new entrant bloc is more likely to express tolerance for racist or antisemitic speech, more likely to support political violence, more conspiratorial, and — on core policy questions — considerably more liberal than the party’s traditional base,” the Manhattan Institute writes. “These voters are drawn to Trump but are not reliably attached to the Republican Party.”
A key factor in the data is age, with the survey showing a major generational divide in which older GOP voters are much more supportive of Israel and less likely to express antisemitic views than their younger cohorts.
According to the data, 25 percent of GOP voters under 50 openly express antisemitic views as opposed to just 4 percent over the age of 50.
Startlingly, a substantial amount, 37 percent, of GOP voters indicate belief in Holocaust denialism. These figures are more pronounced among young men under 50, with a majority, 54 percent, agreeing that the Holocaust “was greatly exaggerated or did not happen as historians describe.” Among men over 50, 41 percent agree with the sentiment. There are also substantial divisions among racial lines. Whopping amounts of black and Latino GOP voters, 66 percent and 77 percent, respectively, believe in Holocaust denialism. Thirty percent of white GOP voters deny or minimize the Holocaust, according to the Manhattan Institute.
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Neo-Nazis Deploy AI Apps as New Creative Weapons Against Jews, Watchdog Groups Reveal
Screenshots taken on Oct. 23, 2025, of three Sora videos created by user “Pablo Deskobar.”
Large language model (LLM) programs marketed as “artificial intelligence” have become common tools in the kits of online extremists advocating a genocide of the Jewish people, according to new research from longtime watchdogs of antisemitic hate groups and terrorist movements.
On Tuesday, the Anti-Defamation League (ADL) released its report, “The Safety Divide: Open-Source AI Models Fall Short on Guardrails for Antisemitic, Dangerous Content,” which presented the results of testing 17 LLM models — including Google’s Gemma-3, Microsoft’s Phi-4, and Meta’s Llama 3 — which are available for anyone to download and customize to their preferences.
“The ability to easily manipulate open-source AI models to generate antisemitic content exposes a critical vulnerability in the AI ecosystem,” said Jonathan Greenblatt, CEO of the ADL. “The lack of robust safety guardrails makes AI models susceptible to exploitation by bad actors, and we need industry leaders and policymakers to work together to ensure these tools cannot be misused to spread antisemitism and hate.”
In addition to the “open source” models, the group’s researchers analyzed OpenAI’s “closed source” GPT-4o and GPT-5 as a comparison and reported a surprising finding.
“As suggested by previous research and data, OpenAI’s closed-source GPT-4o beat every open-source model (save gpt-oss-20b) in nearly every benchmark, compared to the next highest, the open-source Phi-4 with a score of .84,” the ADL researchers wrote. “GPT-5, in contrast, despite being a newer model than GPT-4o, had a lower guardrail score (.75 compared to .94), fewer refusals (69% compared to 82%), more harmful content (26% compared to 0%) and a higher evasion rate (6% compared to 1%).”
The analysts considered varying explanations for their findings including the possibility “that GPT-5 is designed for ‘safe completions’ (partial or high-level answers), leading to significantly fewer refusals than GPT-4o (e.g., 0% vs. 40% in one prompt). This also resulted in a change of tone. In Prompt 3, for example, GPT-4o started with a preamble about the sensitive nature of the topic, while GPT-5 usually omitted the warning, choosing instead to address and illustrate problematic tropes within the answer itself.”
The complexity of analyzing the LLM models and ambiguity of the results led the ADL to adopt a cautious tone and assess that “we cannot claim a strict linear boost in overall capability.”
“The decentralized nature of open-source AI presents both opportunities and risks,” said Daniel Kelley, director of the ADL’s Center for Technology and Society. “While these models increasingly drive innovation and provide cost-effective solutions, we must ensure they cannot be weaponized to spread antisemitism, hate, and misinformation that puts Jewish communities and others at risk.”
In its list of recommendations in response to the research findings, the ADL urged governments to “establish strict controls on open-source deployment in government settings, mandate safety audits and require collaboration with civil society experts, [and] require clear disclaimers for AI-generated content on sensitive topics.”
The ADL report came out a few days after the Middle East Media Research Institute (MEMRI) published a new analysis of how online neo-Nazi advocates have started to use AI models. The group described the discovery of custom AIs with names like “Fuhrer AI” and “Deep AI Adolf Hitler Chat” programmed to speak in the style of the Nazi leader and to promote his genocidal ideology.
“We are also witnessing the rise of a new digital infrastructure for hate. And it’s not just fringe actors,” Steven Stalinsky, executive director of MEMRI, and Simon Purdue, director of MEMRI’s Violent Extremism Threat Monitor project, wrote in their analysis. “State-aligned networks from Russia, China, Iran, and North Korea amplify this content using bots and fake accounts, sewing division, disinformation, and fear — all powered by AI. This is psychological warfare. And we are unprepared.”
Stalinsky and Purdue warned that “the threat isn’t hypothetical. We’ve been studying how extremists began experimenting with generative AI as early as 2022. Since then, the volume, coordination, and sophistication have grown dramatically.”
Analyzing the many dimensions of the threat posed by AI has recently drawn significant research attention from both the ADL and MEMRI, with the two groups findings’ complementing one another.
Last month, The Algemeiner reported on MEMRI’s in-depth analysis, “Artificial Intelligence and the New Era of Terrorism: An Assessment of How Jihadis Are Using AI to Expand Their Propaganda, Recruitment, and Operations and the Implications for National Security.” In October, the ADL released its report, “”Innovative AI Video Generators Produce Antisemitic, Hateful, and Violent Outputs.”
Meanwhile, Israel has begun moving quickly to integrate AI into its war plans.
Last week, the Israel Defense Forces announced its “Bina” initiative, named after the Hebrew word for “intelligence.” This restructuring and consolidating of Israeli military efforts in artificial intelligence-fueled warfare specifically aims to counter aggression from Iran, China, and Russia.
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Can Jewish tradition help you stay sane when all your bosses are ‘idiots’?
Dear Bintel,
My work colleagues and I need your help. Does Jewish tradition have anything to say about how not to lose your mind when all your bosses are idiots?
Signed,
Losing It
Dear Losing It,
Proverbs 29:2 sums up the impact of bad leadership on morale better than I can: “When a wicked man rules, the people groan.” Believe me, I can hear you and your colleagues groaning in response to every ridiculous email and edict from your inept employers.
The Bible is also full of stories about individuals saddled with work they neither want nor enjoy. Jeremiah is a reluctant prophet ordered to deliver messages nobody wants to hear. Jonah also pointed out the futility of his assignment, saying, essentially, “Why should I tell everyone they’re evil when they won’t listen?” Meanwhile, Moses tries to talk God out of giving him the task of leading the Jews out of Egypt.
And what does the Talmud have to say about all this? The sages portray pushback not as insubordination, but as part of the fundamental relationship between Jews and God: We have a responsibility to demand justice and challenge authority.
But how do you do it without getting fired? Speaking truth to power is an art. Nathan the prophet did it with panache: He got King David to see the error of his ways by relating a parable. When David noticed that the man in Nathan’s tale had transgressed, Nathan said to David, “You are the man!”
Now, I’m not saying your work life will improve if you tell your terrible bosses a story in which the villains are thinly veiled versions of themselves. Nor am I suggesting that you must endure 20 years of servitude, like Jacob did, in order to get some sheep and the woman of your dreams, or that you should argue about every single thing you’re asked to do, as did Moses.
But here’s an oft-quoted Talmudic saying that expresses one of Judaism’s guiding principles, and I think it’s relevant to your work-life quandary: “It is not up to you to complete the task, but neither are you free to avoid it.”
In other words, you aren’t responsible for fixing everything that’s wrong with your job. But you are required to make an effort.
What might that look like? How about cheerfully encouraging adherence to best practices by offering evidence-based recommendations? Or matter-of-factly questioning a pointless policy — without pointing fingers — by simply showing that it’s hurting the bottom line or creating delays?
Now I wouldn’t want you to get on the bosses’ bad side or put yourself in the firing line in the course of offering criticism veiled as new ideas. To help your cause, enlist trusted colleagues to backread that email before you send it, or ask others to jointly request a meeting to propose a new approach to something you’re aching to improve.
What if your suggestions and complaints go unheeded? The Talmud tells of a rabbi who predicts that those on the receiving end of his protests “will not accept the rebuke from me.”
Do it anyway, is the response: “Even though they will not accept it, the Master should rebuke them.”
Consider, too, this beautiful precept from the great philosopher Maimonides: “Each of us should see ourselves as if our next act could change the fate of the world.” Meaning that every small choice you make as you carry out your duties — rendering a compliment to an overwhelmed work friend, making a correction without judgment, sharing a shortcut with the team or listening to a colleague’s frustration — matters.
I truly believe that part of how we maintain our sanity in the face of incompetence or evil is by standing up for our own values, even when it seems pointless. If you subscribe to the notion that every righteous act we perform, no matter how small, contributes to repairing our broken world, and if you can truly believe in the power of individual good deeds, it will go a long way toward restoring your peace of mind.
Peace of mind can also come from the time-honored Jewish tradition of kibbitzing. If you don’t already have an online group on WhatsApp or Discord where you and your coworkers can kvetch as well as support each other away from the bosses’ gaze, start one. If your work is in-person, in the office, rather than remote, invite a couple of colleagues out for a beer or coffee or a meetup in the park.
I’d be remiss if I didn’t also serve up this oft-quoted Talmudic nugget: “A person should love work and not hate it.” The ancient rabbis believed work not only supports one’s material needs, but also provides dignity and self-worth — or so it should. If it’s impossible for you to love your work given your current situation; if you can’t bear the thought of sticking it out the way Jacob did; and if you don’t feel motivated enough to push back one small act at a time, as Maimonides advised, well then, you could always go all out and confront those idiotic bosses head on.
Of course, if you do that, they might hand you your walking papers. Then again, maybe being forced to look for a new job isn’t the worst thing that could happen given your disdain for your situation. Maybe you’re thinking of quitting anyway — and maybe that’s not a bad idea. As a more contemporary Jewish sage, Bob Dylan, once said, “All you can do is do what you must.”
Signed,
Bintel
What do you think? Send your comments to bintel@forward.com or send in a question of your own.
This is Beth Harpaz’s final column for Bintel Brief. She managed and wrote for the column from 2022 to 2025.
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