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Rabbi Menachem Froman’s Unique Perspective and Enduring Commentary on the Israeli-Palestinian Crisis
Rabbi Menachem Froman (1945-2013) was an Israeli Orthodox rabbi, social critic, and teacher of Jewish mysticism, who served as the chief rabbi of Tekoa in the West Bank.
A former paratrooper in the IDF, and a veteran of the Six-Day War, he became a founding member of Gush Emunim, the movement that spearheaded the settlement of territories that Israel inherited in that conflict. And yet, throughout his public life, he was a prominent and often provocative advocate for peace, who maintained close contact and met with Palestinian civil and religious leaders whose politics were radically different from his own.
In some ways, Froman placed faith over politics, seeking similarities between Jews and Muslims, and emphasizing their mutual belief in one God. He also acknowledged that the Arabs also have ties to the Land of Israel, and accepted the reality that they live in it — and then asked: now what? They were not going anywhere, and neither were the Jews. Instead, they would have to find a way to understand and accommodate each other, and eventually, find a path to peace through their beliefs.
Though Froman was controversial to some, others praised his approach.
Davidi Perl, former head of the Gush Etzion Regional Council, said that Froman was “a huge scholar, with a great soul, who loved people and brought them closer to the Torah.”
A newly published book from Rabbi Froman called Chasidim Just Laugh (Deuteronomy Press), shows that his views on politics and the Israeli-Arab conflict emerged from a much deeper and broader system of thought.
The book contains Froman’s ideas on marriage and relationships, Israeli society, faith, doubt, joy, religion, and ritual.
Translated from the Hebrew original — and featuring a new foreword by Yossi Klein Halevi — the book presents Froman in his own words; through a series of deep reflections, thought-provoking aphorisms, and inspired teachings; along with accompanying commentary and stories about the rabbi. Extensive footnotes also allow the reader to trace the influences he cites on his thought, from classical rabbinic texts, to the Chasidic masters of Breslov and Izhbitz, to French existentialism.
As Chasidim Just Laugh makes clear, in the 11 years since his untimely death, Rabbi Froman’s ideas have become no less original, thoughtful, confrontational, radical, and especially vital in the post-October 7 world.
In the forward to the book, Klein Halevi writes, “I believe [Rabbi Froman] would have been furious at the near-total moral failure of the Muslim world to unequivocally condemn Hamas’ atrocities [on Oct. 7]. And he would have said so from every platform available to him. At the same time, he would no doubt affirm the ongoing urgency of finding Palestinian partners, since neither side is going to disappear from the land. And he would intensify his search for allies in the Muslim world, convinced that we had no choice but to find our place in the region. I imagine he would be earning frequent flier points from trips to Saudi Arabia.”
The following are some of Rabbi Froman’s profound, and at times surprising, thoughts on Israel, Judaism, living with Arab neighbors while sticking to Jewish values — and never giving up the hope for peace.
To Leap and to Dance
When I lived in the Old City of Jerusalem, there was a picture sold in all the shops that was meant to symbolize the Arabs’ national struggle: a schlepper hauling the Al-Aqsa Mosque on his back. When I saw this, I immediately understood why the Jewish people don’t unanimously support the settlement project. We took something so sweet—the mitzvah of settling of the Land of Israel — and turned it into a heavy burden. If that’s how it is, better to schlep just half the Land. Rebbe Nachman offers an alternative to schlepping—to leap, to dance! And for that, you need the spirit.
Settling in the Land to Achieve Peace
People can’t grasp the idea that a call to freedom can be a religious matter. Although our Sages teach that “No one is truly free save for the one who engages in Torah,” [M Avot 6:11] most religious Jews were taught to give up their freedom for the sake of religion.
We see this in many realms. For example, in the political sphere: Most settlers think that the settlements interfere with peace, but they prefer the settlements to peace. They are incapable of believing that the settlements can be for the sake of peace.
Likewise, between man and woman—people think that being free means being single, that getting married means giving up on your freedom for the sake of a wife, marriage, children, a home, etc.
But for me, freedom is the essence of being religious, and my wife is my freedom. It’s like the song: “With you I know, that only with you am I free.”[i]
And with this, he began to sing and cry.
The settlements are the fingers of the hand extended in peace, and are safeguarding the peace.
Here he showed, with his hand, that when people shake hands, each person’s fingers are placed in the palm of the other.
So too the settlements are placed in the heart of the Palestinian community.
There’s No Peace Without Justice
Of all the Biblical judges, Samson the Mighty doesn’t seem like much of a judge. But it is this figure specifically that so fascinated Ze’ev Jabotinsky. This is because Samson expresses the essence of Jabotinsky’s political philosophy. In the novel that Jabotinsky wrote about Samson, he describes how two people came before him seeking justice. Samson tells them, “You have complaints? Scream, fight, get everything off your chest!” Afterwards, they left him, reconciled and whole.
It is precisely when we strive for the penetrating truth that peace becomes possible. I used to always tell Palestinians that there’s no “Salaam” [peace] without “Alaam,” justice. Otherwise, your “Salaam” is just a hello, just a greeting. If we don’t address questions of justice, the most piercing disagreements — we’ll never reach peace. The Palestinian governor of Bethlehem really loves this saying.
I can’t recommend this book highly enough, and I think you’ll find it as relevant now as it ever will be.
Kylie Ora Lobell is a writer and president of KOL Digital Marketing, where she does ghostwriting, marketing, and publicity for clients like authors, brands, and influencers. She has been published in The Washington Post, New York Magazine, Los Angeles Times, The Jewish Journal, and Aish.
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New Poll: Majority of NYC Voters ‘Less Likely’ to Support Mamdani Over His Refusal to Condemn ‘Globalize the Intifada’
Zohran Mamdani. Photo: Ron Adar / SOPA Images via Reuters Connect
In a warning sign for the campaign of Democratic nominee for mayor of New York Zohran Mamdani, a majority of city voters in a new poll say the candidate’s hardline anti-Israel stance makes them less likely to vote for him.
In the survey of likely city voters conducted by American Pulse, 52.5 percent said Mamdani’s refusal to condemn the slogan “globalize the intifada” coupled with his backing of the Boycott, Divestment, and Sanctions (BDS) movement made them less likely to vote for him in November. Just 31% of city voters polled were more likely to support him because of these positions.
At the same time, a significant share of young New York City voters support Mamdani’s anti-Israel positioning, a striking sign of shifting generational views on Israel and the Palestinian cause.
Nearly half of voters aged 18 to 44 (46 percent) said the State Assembly member’s backing for BDS and “refusal to condemn the phrase ‘globalize the intifada’” made them more likely to support him.
Mamdani, a democratic socialist from Queens, has been under fire for defending “globalize the intifada,” a slogan many Jewish groups associate with incitement to violence against Israel and Jews. While critics argue it glorifies terrorism, supporters claim it’s a call for international solidarity with oppressed peoples, especially Palestinians. Mamdani has also voiced support for BDS, a movement widely condemned by mainstream Jewish organizations as antisemitic for singling out Israel.
The generational divide exposed by the poll comes amid a broader political realignment. Younger progressives across the country are increasingly critical of Israeli policies, especially in the wake of the Gaza war, and more receptive to Palestinian activism. But to many Jewish leaders, Mamdani’s rising support is alarming.
Rabbi David Wolpe, visiting scholar at Harvard University, condemned the phrase with a sarcastic analogy.
“‘Globalize the intifada’ is just a political slogan,” he said. “Like ‘The cockroaches must be exterminated’ was just a housing authority slogan in Rwanda.”
Jewish organizations have reported a surge in antisemitic incidents in New York and across the U.S. since the outbreak of the Israel-Hamas war last fall. The blending of anti-Zionist slogans with calls for “intifada,” historically linked to violent uprisings, has deepened fears among Jewish communities that traditional red lines are being crossed.
Whether this emerging coalition reshapes New York politics remains to be seen. However, the poll indicates that among younger voters, views that were once considered fringe are quickly moving into the mainstream.
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Report: Jews Targeted at June’s Pride Month Events
A Jewish gay pride flag. Photo: Twitter.
The research division of the Combat Antisemitism Movement (CAM) released a report on Wednesday detailing incidents of hate against Jews which took place last month during demonstrations in celebration of LGBTQ rights and identity.
Incidents reported by the group include:
- At a Pride march in Wales, the activists Cymru Queers for Palestine chose to block the path and show a sign that said “Profiting from genocide,” an attempt to link the event’s sponsors — such as Amazon — to the war in Gaza.
- A Dublin Pride march saw the participation of the Ireland-Palestine Solidarity Campaign, which labeled Israel a “genocidal entity.”
- In Toronto at a late June Pride march, demonstrators again attacked organizers with a sign declaring, “Pride partners with genocide.”
CAM also identified a recurring narrative deployed against Israel by some far-left activists: so-called “pinkwashing,” a term which the Boycott, Divest, Sanctions (BDS) movement calls “an Israeli government propaganda strategy that cynically exploits LGBTQIA+ rights to project a progressive image while concealing Israel’s occupation and apartheid policies oppressing Palestinians.”
The report notes that at a Washington DC Pride event in early June Medea Benjamin, cofounder of activist group Code Pink and a regular of anti-war protests, wore a pair of goofy, oversized sunglasses and a shirt in her signature pink with the phrase “you can’t pinkwash genocide.”
Other incidents CAM recorded showed the injection of anti-Israel sentiment into Pride events.
A musical group canceled a performance at an interfaith service in Brooklyn, claiming the hosting synagogue had a “public alignment with pro-Israel political positions.” In San Francisco before the yearly Trans March, a Palestine group said in its announcement of its participation, “Stop the war on Iran and the genocide of Palestine, stop the war on immigrants and attacks on trans people.”
CAM notes that this “queers for Palestine” sentiment is not new, pointing to a 2017 event wherein “organizers of the Chicago Dyke March infamously removed participants who were waving a Pride flag adorned with a Star of David on the grounds that the symbol ‘made people feel unsafe.’”
In February, the Israel Defense Forces shared with the New York Post documents it had recovered demonstrating that Hamas had tortured and executed members it suspected of homosexuality and other moral offenses in conflict with Islamist ideology.
Amit Benjamin, who is gay and a first sergeant major in the IDF, said during a visit to New York City for Pride month that “All the ‘queers for Gaza’ need to open their eyes. Hamas kills gays … kills lesbians … queers cannot exist in Gaza.”
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IAEA pulls inspectors from Iran as standoff over access drags on
IAEA chief Rafael Grossi at the agency’s headquarters in Vienna, Austria, June 23, 2025. REUTERS/Elisabeth Mandl/File Photo
The UN nuclear watchdog said on Friday it had pulled its last remaining inspectors from Iran as a standoff over their return to the country’s nuclear facilities bombed by the United States and Israel deepens.
Israel launched its first military strikes on Iran’s nuclear sites in a 12-day war with the Islamic Republic three weeks ago. The International Atomic Energy Agency’s inspectors have not been able to inspect Iran’s facilities since then, even though IAEA chief Rafael Grossi has said that is his top priority.
Iran’s parliament has now passed a law to suspend cooperation with the IAEA until the safety of its nuclear facilities can be guaranteed. While the IAEA says Iran has not yet formally informed it of any suspension, it is unclear when the agency’s inspectors will be able to return to Iran.
“An IAEA team of inspectors today safely departed from Iran to return to the Agency headquarters in Vienna, after staying in Tehran throughout the recent military conflict,” the IAEA said on X.
Diplomats said the number of IAEA inspectors in Iran was reduced to a handful after the June 13 start of the war. Some have also expressed concern about the inspectors’ safety since the end of the conflict, given fierce criticism of the agency by Iranian officials and Iranian media.
Iran has accused the agency of effectively paving the way for the bombings by issuing a damning report on May 31 that led to a resolution by the IAEA’s 35-nation Board of Governors declaring Iran in breach of its non-proliferation obligations.
IAEA chief Rafael Grossi has said he stands by the report. He has denied it provided diplomatic cover for military action.
Foreign Minister Abbas Araqchi said on Thursday Iran remained committed to the nuclear Non-Proliferation Treaty (NPT).
“[Grossi] reiterated the crucial importance of the IAEA discussing with Iran modalities for resuming its indispensable monitoring and verification activities in Iran as soon as possible,” the IAEA said.
The US and Israeli military strikes either destroyed or badly damaged Iran’s three uranium enrichment sites. But it was less clear what has happened to much of Iran’s nine tonnes of enriched uranium, especially the more than 400 kg enriched to up to 60% purity, a short step from weapons grade.
That is enough, if enriched further, for nine nuclear weapons, according to an IAEA yardstick. Iran says its aims are entirely peaceful, but Western powers say there is no civil justification for enriching to such a high level, and the IAEA says no country has done so without developing the atom bomb.
As a party to the NPT, Iran must account for its enriched uranium, which normally is closely monitored by the IAEA, the body that enforces the NPT and verifies countries’ declarations. But the bombing of Iran’s facilities has now muddied the waters.
“We cannot afford that … the inspection regime is interrupted,” Grossi told a press conference in Vienna last week.
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