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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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The post Pope Benedict XVI, who went from Hitler Youth to advancing Catholic-Jewish relations, dies at 95 appeared first on Jewish Telegraphic Agency.
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The power of Sukkot to unite the Jewish people
אין דער גמרא שטייט אַז יעדער ייִד קען — טעאָרעטיש — נוצן די זעלבע סוכּה. דאָס שטרײַכט אונטער דעם פֿאַקט, אַז מיר זענען אַלע גלײַך, און אַלעמען באַגריסט מען גלײַך אין דער סוכּה.
אין דער אמתן, ווען מען וואָלט געבויט אַ גענוג לאַנגע און ברייטע סוכּה, וואָלט דאָס גאַנצע ייִדישע פֿאָלק — אָן אויסנאַם — געקענט אַרײַנגיין אין איר און עסן אין דער זעלבער צײַט.
דער דאָזיקער באַגריף פֿון אַחדות דריקט זיך אויך אויס אין אַ באַזונדערער מצווה פֿון סוכּות: די אַרבעה מינים. די תּורה באַפֿעלט אונדז, אַז דעם ערשטן טאָג סוכּות זאָלן מיר נעמען אַן אתרוג, אַ לולבֿ (אַ צווײַג פֿון אַ טייטל־פּאַלמע), דרײַ הדסים (מירטן־צווײַגן), און צוויי ערבֿות (הושענות), כּדי זיך צו פֿרייען פֿאַרן אויבערשטן.
וואָס שטעלן מיט זיך פֿאָר די אַרבעה מינים? דער אתרוג האָט סײַ אַ גוטן גערוך סײַ אַ גוטן טעם; דער לולבֿ האָט אַ טעם — טייטלען — אָבער קיין גערוך נישט; דער הדס האָט אַ גוטן גערוך אָבער קיין טעם נישט; און די ערבֿה (הושענא) האָט ניט קיין טעם און ניט קיין גערוך.
דער גערוך שטעלט פֿאָר מעשׂים טובֿים, גוטע מעשׂים, וואָס — אַזוי ווי אַ גערוך — האָבן אַן השפּעה אויפֿן אַרום; בשעת דער טעם שטעלט פֿאָר לימוד התּורה, וואָס דערנערט די נשמה אַזוי ווי פֿיזישע שפּײַז דערנערט דעם גוף.
יעדער איינער פֿון די אַרבעה מינים שטעלט פֿאָר אַן אַנדער סאָרט ייִד: עס זענען דאָ ייִדן וואָס צייכענען זיך אויס מיט זייער חכמת התּורה, אַנדערע מיט זייערע גוטע מעשׂים, אַנדערע מיט ביידע, און אַנדערע מיט קיינעם פֿון די צוויי. דער געדאַנק איז, אַז מיר זענען אַלע אָפּהענגיק איינער פֿונעם צווייטן, און יעדער איינער דערגאַנצט דעם אַנדערן. נאָר ווען מען האָט אַלע פֿיר צוזאַמען קען מען מאַכן די ברכה און מקיים זײַן די מצווה.
בכלל ווערט פֿאַרשטאַנען, אַז די לערנונג פֿון דער דאָזיקער מצווה איז, אַז דער וואָס געפֿינט זיך אין דער העכערער רוחניותדיקער מדרגה פֿונעם „אתרוג“, אויסגעצייכנט סײַ מיט חכמה סײַ מיט גוטע מעשׂים, דאַרף זיך — אַלטרויִסטיש — אָפּגעבן מיט דעם וואָס געפֿינט זיך אין דער קאַטעגאָריע פֿון „ערבֿה“, אָן קיין באַזונדערער רוחניותדיקער מעלה.
לויטן זעקסטן ליובאַוויטשער רבין, רבי יוסף יצחק שניאורסאהן זצ״ל, איז פֿאַראַן אָבער נאָך אַן אַנדער דינאַמיק: דער וואָס געפֿינט זיך אין דער מדרגה פֿון „אתרוג“ קען און דאַרף אויך לערנען עפּעס ווערטפֿולס פֿון דעם וואָס געפֿינט זיך אין דער קאַטעגאָריע פֿון „ערבֿה“.
דער וואָס געפֿינט זיך אינעם מצבֿ פֿון „ערבֿה“, אָן קיין באַזונדערער רוחניותדיקער מעלה, און פֿונדעסטוועגן פֿילט ער זיך „זייער ייִדישלעך“, דריקט אויס אַ טיפֿן, אומברעכלעכן ייִדישן צושטאַנד, ניט געקוקט אויף דעם וואָס עס פֿעלט אים אין ייִדישן בילדונג און וויסן. דער וואָס האָט אַ סך געלערנט קען דורך זײַן פּערזענלעכער אַנטוויקלונג אַ סך פֿאַרשטיין און אַ סך פֿילן; פונדעסטוועגן איז אים אָפֿט שווער צו דערגרייכן און אויסדריקן דעם עסענץ פֿון זײַן נשמה. צו דער דאָזיקער בחינה פֿון זײַן אייגענעם מהות קען ער צוקומען דווקא דורך לערנען פֿונעם ייִד פֿון דעם „ערבֿה“־טיפּ, וואָס פֿילט זיך ייִדיש נישט צוליב זײַן ייִדישער בילדונג, נאָר טראָץ דעם וואָס עס פֿעלט אים. זײַן ייִדיש געפֿיל שטאַמט פֿון זײַן עצם הנשמה, דעם „פּינטעלע ייִד“ וואָס איז אינגאַנצן אומאָפּהענגיק פֿון קיין שום סיבה.
דער ליובאַוויטשער רבי זי״ע ווײַזט אָן, אַז די אַרבעה מינים שטעלן פֿאָר די אַחדות פֿונעם ייִדישן פֿאָלק, ניט נאָר ווײַל זיי רעפּרעזענטירן דעם צוזאַמען־פֿאַרבונד פֿון פֿיר פֿאַרשידענע קאַטעגאָריעס, נאָר אויך ווײַל יעדער מין פֿאַר זיך שטעלט פֿאָר אַחדות אין זײַן אייגענער קאַטעגאָריע.
דער אתרוג וואַקסט און ווערט דערנערט במשך פֿון אַלע פֿיר סעזאָנען פֿונעם יאָר. די בלעטער פֿונעם הדס וואַקסן אַזוי, אַז לענגאויס דעם שטאַם קומען אַרויס גרופּעס פֿון דרײַ בלעטער פֿון דער זעלבער הייך. בײַם לולבֿ דאַרפֿן די בלעטער ווערן פֿאַרמאַכט און צונויפֿגענומען און ניט צעשפּרייט איינער פֿונעם צווייטן — אַחוץ דעם וואָס יעדער בלעטל איז צונויפֿגעלייגט פֿון צוויי העלפֿטן — און די ערבֿות וואַקסן צוזאַמען אין אַ סאָרט אַחדות.
דאָס שטעלט פֿאָר נאָך אַן אַספּעקט פֿון אַחדות, ווײַל אַ מאָל איז גרינגער זיך צו פֿאַראייניקן מיט איינעם וואָס איז אַנדערש פֿון מיר, ווי מיט איינעם וואָס איז ענלעך צו מיר און קען אויסזען ווי אַ קאָנקורענט.
אַזוי אַז אויף סוכּות דריקן מיר אויס דרײַ מדרגות פֿון אַחדות אינעם ייִדישן פֿאָלק: איין מדרגה וואָס שטאַמט פֿון דעם געמיינזאמען עסענץ, וואָס איז העכער פֿון פֿאַרשידנאַרטיקייטן;איין מדרגה וואָס דריקט זיך אויס דווקא דורך די פֿאַרשידנאַרטיקייטן; און נאָך אַ מדרגה — די אַחדות צווישן די וואָס זענען ענלעך איינער צום צווייטן.
אין דער אמתן, קומט איינס אַרויס פֿון צווייטן. אויב אַ מענטשנס אַמביציע איז עגאָצענטריש, איז זייער שווער זיך צו פֿאַראייניקן מיט אַנדערע. אויב אָבער זײַן אַמביציע איז אויסצופֿירן דעם ג־טלעכן ציל, וועט ער אָפּשאַצן און שעצן די הצלחה פֿון יעדן וואָס שטעלט זיך צו אויסצופֿירן דעם בשותּפֿותדיקן שליחות.
עס איז די אַחדות וואָס דריקט זיך אויס אין די מצוות פון סוכּות וואָס דערמעגלעכט די אמתע שׂימחה פון „ושמחת בחגך“.
די שוואַכע, צאַרטע סטרוקטור פֿון דער סוכּה האָט איבערגעלעבט טויזנטער יאָרן פֿון געשיכטע און רדיפֿות — אין די גולאָגן און אין די קאָנצענטראַציע־לאַגערן. הײַנט־צו־טאָג קען מען אין אַ סך קהילות איבער דער וועלט זען ווי ליובאַוויטשער ישיבֿה־בחורים פֿאָרן איבער די גאַסן פֿון שטאָט מיט אַ מאָבילער סוכּה, כּדי צו פֿאַרבעטן ייִדישע דורכגייער מקיים צו זײַן די מצוות פֿון עסן אין דער סוכּה און צו מאַכן די ברכה אויף די אַרבעה מינים.
אז איר וועט זיך אָנטרעפֿן אין איינעם פֿון זיי, ביטע גיט זיי איבער א גרוס!
The post The power of Sukkot to unite the Jewish people appeared first on The Forward.
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The Jewish soul and Hasidic inspirations of Annie Dillard
The Pulitzer Prize-winning writer Annie Dillard, who died Sept, 15 at age 81, drew on Jewish inspiration past and present for her meditative books on humans and the deity, including the nature-imbued narrative Pilgrim at Tinker Creek.
Raised a Presbyterian, in young adulthood Dillard discovered Martin Buber’s Tales of the Hasidim, in which she found a kindred spirit among Hasidic rabbis who, according to legend, would turn somersaults and do cartwheels and flips in the synagogue before ritual acts such as reciting Kiddush, the blessing uttered to sanctify Shabbat and Jewish holidays; lighting Hanukkah candles; and weddings. As Dillard put it at Michigan’s Calvin College Festival of Faith & Writing in 1996, her introduction to Hasidism was through Buber’s books and she “really, really, really liked them.”
Herself exultant by temperament, fond of energetic dancing and sports, Dillard saw no contradiction between exuberance and serious consideration of moral and ethical questions. Indeed, she followed the Hasidic spiritual concept of Bitul ha-yesh (ego effacement) to become receptive to the divine by reading from a range of sources to find inspiration for her own books.
These included Rabbi Abraham Joshua Heschel, whom she described to an interviewer in 1992 as “the great religious thinker” of the 20th century, and Simone Weil, the French philosopher. The latter two, “especially Heschel,” added Dillard, “have everything I need.”
What she needed as a writer was to fulfill her self-definition as a “Christian Hasid,” as she informed a reporter in the year 2000. The English literature maven Lori Kanitz has observed tyhat Dillard drew on Hasidic notions to better mull over nature and creation. Dillard agreed with the concept that humans assist God in redemption by making everyday physical objects and moments into something sacred or consecrated.
She favored the argument by the 16th century rabbi Isaac Luria that divine sparks trapped in the material world might be liberated through intense spiritual awareness. Especially in books such as 1999’s For the Time Being, she blended Yiddishkeit with heterodox Christian philosophers such as the Jesuit scientist Pierre Teilhard de Chardin to address questions about faith, suffering and individual existence.
The result was an emotionally fraught style, rich with biblical allusions. Pilgrim at Tinker Creek likens a combative domestic feline’s ensanguined paws to the “mark of Cain” and “blood sign of the Passover.” In this exalted, highly artful prose with Judaism as part of its vocabulary, the Quran is mentioned in the distressing context of animals devouring one another in nature, followed by the French Catholic thinker Blaise Pascal’s implication that after creation, God more or less abandoned humanity. Yet this existential doubt is calmed by two further citations from Albert Einstein to remind the reader that “subtle is the Lord, but malicious He is not” and “Nature hides her secret because of her essential loftiness, but not by means of ruse.” Bringing in Einstein, another example for Dillard alongside Abraham Joshua Heschel of the quasi-omniscient good grey Jew, shows her acute admiration for Jewish wisdom.
Characteristically, Dillard published in a 1998-99 issue of a University of Notre Dame publication for Catholic readers an essay insistent in its Yiddishkeit. The text begins by reminding readers of the execution of Rabbi Akiva by the Romans in the aftermath of the Bar Kokhba revolt. Unsparing of gory details, this account is followed by quotes from the Nobel-Prize-winning Holocaust poet Nelly Sachs, Gershom Scholem, Rabbi Nachman of Breslov, Rabbi Yehudah Aryeh Leib Alter, Rabbi Pinhas of Koretz, Rabbi Menachem Nochum Twersky, and a rare modern too, Rabbi Lawrence Kushner.
Blending nature with Jewish elements, Dillard recounts a trip to Lavi, a kibbutz in northern Israel near Tiberias, where she witnesses birds mating in mid-air. Juxtaposed with maxims by Christians, her narrative has an anthological aura, akin to that of Aldous Huxley’s The Perennial Philosophy (1945) which by contrast contains almost no direct passages from Jewish mystics.
Overall, Dillard kept in mind, as she suggested to one critic in 1999, that her goal was to persuade “the agnostic intellectual” that all spirituality need not be discarded by a discerning reader. That said, in some of Dillard’s books, the transitions between different traditions, from Sufism to Inuit beliefs, could appear contradictory.
But then as friends observed, Dillard herself could seem to be a walking contradiction; she was obsessed with nature, but also a lifelong chainsmoker. And although according to Lori Kanitz and others, her works were redolent of such venerable Jewish ideas as tsimtsum (divine contraction) and shevirat ha-kelim (shattering of the vessels), she likewise surrounded herself with a self-created Jewish mishpocheh of literati.
Dillard achieved the latter feat by energetically supporting modern American Jewish writing, lauding authors with more sheer enthusiasm than they may have been accustomed to receiving from fellow Jews. Drawn to high spirits and celebrants among living Jews, she was a fan of Louis D. Rubin’s Small Craft Advisory about shepping nachas from boats; she termed Rubin’s book a “moving account by a happy man.”
Part of appreciating happy Jews for Dillard was relishing Jewish humor with a highly developed sense of the absurd. She provided a blurb for a book by Jewish chef Peter Kaminsky about how to prepare decidedly un-kosher pork products, noting: “I love ham and I love this book.” She similarly kvelled at the inherent absurdity of describing how in 1982, the American Jewish Beat poet Allen Ginsberg was assigned the task of guiding a tour group in Disneyland composed of visiting Chinese communist authors. And she valued that a hybrid factual/fictional work by journalist Jake Silverstein was both “warm and funny.”
Dillard also persistently lavished serious praise on Jewish contemporaries such as the American visual artist and novelist Rosalyn Drexler for being “committed to a lifetime struggle for excellence.” Dillard deemed Fortune’s Daughter (1985) by Alice Hoffman “one of the best” American novels of the previous decade and in 2010 welcomed a debut story collection from Hester Kaplan as evidence of a “remarkable new writer.”
Unsurprisingly, Jewish writer friends of Dillard expressed gratitude for her enthusiasm for their efforts. The biographer Phyllis Rose’s Parallel Lives: Five Victorian Marriages includes an acknowledgement to Dillard for “precious gifts of time, friendship, intelligence, and candor.” Jewish readers can likewise be grateful to Dillard for her characterful investment of time, friendship, intelligence, and candor in conveying elements of Yiddishkeit in serendipitous contexts.
The post The Jewish soul and Hasidic inspirations of Annie Dillard appeared first on The Forward.
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Robert Kraft pledged $2M to aid Palestinians amid Macklemore row. How will he do it?
(JTA) — Robert Kraft has found himself in an unusual position: nixing the rapper Macklemore’s appearance at a stadium he owns for what he said was hateful behavior — and then taking up the performer’s charity challenge.
Macklemore challenged the Jewish pro-Israel billionaire to make a donation in support of the Palestinians days after pressuring singer Ed Sheeran to drop Macklemore from his tour over the latter’s pro-Palestinian comments. Kraft responded by announcing that he would donate $2 million to “fight this humanitarian crisis” in the Middle East.
“I have dedicated much of my life to building bridges between all people,” Kraft wrote in a statement posted by Gillette Stadium, which he owns and where Sheeran and Macklemore had been scheduled to play. “I believe deeply that all lives are worth protecting.”
Kraft’s statement Wednesday came in response to challenges from both artists: a public call from Macklemore to match his own $1 million donation to a group of six pro-Palestinian organizations; and what Kraft described as private conversations with Sheeran to commit twice that amount to unspecified groups. Kraft said his own donation was meant to match Sheeran’s.
Kraft’s gift comes as the controversy has prompted questions about how pro-Israel Jews in positions of power choose to wield their influence to combat what they see as antisemitism. His pledge carries additional, politically fraught implications, as Jewish groups have been divided on whether, or how, to donate directly to Gaza relief efforts.
In his public comments, Kraft has insisted that he does not object to pro-Palestinian advocacy or aid as long as it does not cross the line into advocating for Hamas.
But where will Kraft donate? The New England Patriots owner didn’t specify in his public statement, and a representative didn’t immediately respond to questions from the Jewish Telegraphic Agency.
In Macklemore’s own post issuing the donation challenge, he said the $1 million he was giving constituted his entire net earnings from Sheeran’s tour. He named six beneficiaries: the Palestine Children’s Relief Fund, HEAL Palestine, Medical Aid for Palestinians, American Near East Refugee Aid, Gaza Soup Kitchen and UNRWA USA, a nonprofit supporting the United Nations Agency for Palestinian Refugees.
UNRWA itself has proven particularly contentious among the Jewish community. After an investigation revealed that agency members had participated in Hamas’ Oct. 7, 2023, attacks on Israel, the Trump administration led a successful effort to slash the agency’s funding.
In his posts, Kraft offered clues to where he has given in the past.
“I’d like the people who are speaking in support of the Palestinian people to know that for decades, I have supported efforts that create opportunity for Palestinians and have brought young Palestinians and Israelis together to build businesses, create jobs, and forge relationships,” he wrote on Wednesday. In an earlier statement, Kraft said he has “created athletic and entrepreneurial opportunities for Palestinians who I admire and respect.”
One well-known organization that fits Kraft’s description of bringing Palestinians and Israelis together, Seeds of Peace, has a documented relationship with the businessman. In 1994, the year after the peacebuilding initiative launched, Kraft hosted more than 100 teenagers from Israel, Gaza, the West Bank, Jordan, Egypt and Morocco at a Patriots game.
Seeds of Peace did not immediately respond to a JTA request for comment about whether Kraft would be giving to the group as part of his new pledge.
Kraft has also invested heavily in a push to bring American football to Israel via the Kraft Family Israel Football League. In that context, Palestinians have played for league teams — including for the Judean Rebels, a team based in an Israeli settlement in the occupied West Bank.
Steven Koltai, a Jewish onetime entrepreneurship liaison for former U.S. Secretary of State Hillary Clinton and author of “Peace Through Entrepreneurship,” said he welcomed Kraft’s commitment.
“I would love to see, as a Jew who believes in the two-state solution and particularly in humanitarian relief to the millions of Gazans who are completely blameless, if we could show that side of who we are,” Koltai told JTA. “I think that he would be doing an incredible mitzvah for the whole Jewish world, especially the American Jewish community, if he could leverage his money towards something like this.”
Jeremy Burton, CEO of the Jewish Community Relations Council of Greater Boston, told JTA that Kraft “deserves kudos for leaning in with his philanthropy.” Prior to the pledge, Burton had praised Kraft’s actions against Macklemore, saying in a statement that Kraft “drew a clear moral line in the sand about the demonization and offensive conduct that he will not allow in ‘his home’.”
“One can work to end Palestinian suffering without being antisemitic,” Burton wrote to JTA in a text Thursday.
Kraft has said he pressured Sheeran to drop Macklemore because he thought the latter’s conduct at a recent show, in which the rapper had accused Israel of genocide and broadcast footage from Columbia University’s encampments, crossed the line into “hate speech.” According to The Wall Street Journal, other NFL team owners had also voiced objections to Macklemore performing in their stadiums after witnessing one of his sets.
The Journal also reported that Kraft, in his conversation with Sheeran, recalled that Macklemore had performed in a costume with antisemitic signifiers in 2014. Sheeran, whose tours have grossed nearly $2 billion since 2008, and Kraft are friendly: The singer performed at Kraft’s 2022 wedding.
Backlash has been swift, with Sheeran distancing himself from the decision to drop Macklemore, and the singer’s other opening acts and supporting band leaving the tour in protest. Some of them named Kraft specifically in public comments. Figures including children’s entertainer Ms. Rachel and U.S. Rep. Alexandria Ocasio-Cortez, a New York Democrat, have also defended Macklemore, with Ocasio-Cortez additionally criticizing Kraft.
“When you see what Robert Kraft did to line up all of the stadiums to censor speech in that one specific way, it’s become clear that this is not just about one music artist or two music artists, but this is about how just a handful of stadium owners and the elite can prevent an entire massive issue, in this case, the genocide in Gaza,” the congresswoman told TMZ.
Others, including singer Pink and Barstool Sports mogul Dave Portnoy, have criticized Macklemore or defended Kraft’s decision.
Much of Kraft’s philanthropy has gone to fighting antisemitism and to Jewish organizations. He recently gave $10 million to Brandeis University to endow a new center for Jewish life at the school.
Koltai, who himself has not worked with Kraft, said it’s possible for Jewish donors to distribute money to Gaza through “vetted, kosher organizations” that are “clearly not Hamas.” He suggested that Kraft look beyond his past donations to peacebuilding and sports efforts in order to address the current need.
“Sewage, water, housing, medical care and child care are all much more important than a summer camp or a football team,” he said.
This article originally appeared on JTA.org.
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