Uncategorized
Richard Belzer was a Jewish comedian. Why didn’t his obituaries say so?
(JTA) — Ever hear Bob Dylan’s “Like a Rolling Stone” sung in Yiddish dialect? It used to be a regular bit performed by comedian and actor Richard Belzer, who died this week at 78. He also used to do a routine about Bob Dylan’s bar mitzvah in which he recited a Hebrew prayer in the singer’s distinctive tone. A similar Elvis bar mitzvah bit was also part of his routine.
Surprisingly, Belzer performed these niche routines in numerous comedy venues and even on the nationally televised “The Late Show with David Letterman.” In addition to a variety of other Jewish references embedded in his act, Belzer also performed Yiddish-inflected parodies of Prince’s “Let’s Go Crazy” and “When Doves Cry.”
But like so many American comedians of the Hebraic persuasion, Belzer didn’t really work Jewish. The bulk of his act was general and observational. To be sure, there were bits and pieces of Jewish material that can be found scattered about his comedic oeuvre, though to have the broad appeal he achieved, he understood that he had to deal in comic generalities. But to have thrown bits like Dylan’s bar mitzvah into routines for venues as broad as Letterman is an indication that he was truly dedicated to his Jewish material.
Moreover, he enjoyed it. Around 2003, after he’d snagged a contract to do a special on a cable network, he approached Letterman’s legendary bandleader, Paul Schaffer, and told him he wanted to do something “Jewish” for the show. Schaffer suggested The Barton Brothers’ risqué Yiddish radio ad parody song “Joe and Paul.” Belzer loved the idea. The duo learned the Yiddish lines and performed the tune, which, in veiled Yiddish tones, talks about masturbation and going to a prostitute named “Cock-eyed Jenny.” It was so well-received and the two enjoyed it so much, they began to do it in other venues. It eventually wound up on a 2008 album titled “The Jewish Songbook,” together with songs sung by Neil Sedaka and Barbra Streisand.
Which is why it’s been strange to read obit after obit in outlets like The New York Times, The Guardian and The Hollywood Reporter, among others, that didn’t bother to mention that Belzer was Jewish — even when, as the Jewish Telegraphic Agency pointed out, the character for which he was best known, Det. John Munch on “Homicide: Life on the Street” and “Law & Order: Special Victims Unit,” identified as Jewish. Obituaries, after all, are meant to be the final stock-taking of a person’s life. They should include the basics of who they were. And one of the basics of Richard Belzer is that he was a Yid.
Moreover, according to Paul Shaffer, he was a proud one. I should also point out that I don’t mean Jewish in a religious sense. Belzer, after all, appears to have been an atheist, so what is meant here is Jew as an ethnic category, one that apparently confounds a lot of people and which results in many Jewish artists being described as anything but Jewish.
To call Burt Bacharach an “American composer” or Barbara Walters a “pioneering woman newscaster” is accurate, but misses a significant ethno-cultural aspect of these people, one that was integrally responsible for making them who they are and influencing their creative choices. The notion that “Jewish” is something more than a religious denomination — that it’s a wide-ranging culture that includes art, literature, music, food, folkways and languages — is terribly difficult to grasp for some people.
One case in point is an excellent book by Kliph Nesteroff that appeared in 2015 called “The Comedians,” which richly details the history of stand-up comedy in America. Assiduously researched, it’s become the definitive work on the topic. The book, however, deracinates the history of the field. From reading it, you would never know that 20th-century American comedy was largely a Jewish enterprise. In fact, you’d hardly know that Jews were involved at all. You will read about comedians such as Milton Berle, Joan Rivers, Lenny Bruce and Jerry Seinfeld, but you’ll have no idea that any of them are Jews, or that Jewish history and culture might have had at least a nominal influence in their work and in their field. It’s like a history of opera that doesn’t bother to mention Italians: They weren’t the only ones involved, but the field would have been far poorer without their distinct contributions.
The matter of the mysteriously disappearing Jew occurs in other industries as well. It’s particularly egregious in the art world and popped up last year at the opening of the Academy Museum of Motion Pictures, a lavishly funded new institution that celebrated the diversity of Hollywood, touting the contributions of minorities involved in the film industry. However, the one minority they initially left out was the one that was instrumental in building that very industry. It’s all part of a phenomenon comedian David Baddiel describes as “Jews don’t count.” They’re not considered a minority among the many others and have apparently become white people who don’t believe in Jesus. As such, they’re not worthy of distinction.
History, however, tells a different story. When Jews began to come to this country en masse at the end of the 19th century, the culture they met often mocked and derided them. Suffering discrimination in multiple realms, they were excluded from certain neighborhoods, clubs and a variety of occupations. Universities placed quotas on them. Many hotels denied them entry, a fact that led to the creation of hundreds of Jewish hotels in New York’s Catskill Mountains. While American attitudes toward Jews eventually changed, a fact that allowed them to become full participants in society, they still find themselves victimized by Jew-hatred. Even though it’s often denied, the mystery of Jewish difference, apparently, is still a thing.
And for Richard Belzer, it was a thing he obviously enjoyed. Comedy writer and novelist Seth Greenland, who worked on numerous projects with Belzer and whose first novel was based on him, told me, “Something about Richard was quintessentially Jewish. He was kind, disputatious, intellectually curious, and hilarious. Although he wasn’t at all religious, he was proud to be Jewish and embraced that identity.”
Alan Zweibel, a comedy writer who worked with Belzer beginning in the mid-1970s on “Saturday Night Live,” added, “Belz made no bones about being Jewish in his act or in his life.” Zweibel once took Belzer to his parents’ Long Island home for a Friday night dinner, over which the comedian bonded with Mr. and Mrs. Zweibel over milchig and fleishig issues, the minutiae of keeping kosher. Alan’s father pointed to Belzer and told his son, “You could learn a lot from this guy.”
“Belz and Gilbert Gottfried would always do Jewish shtick and saw themselves in a long line of Jewish comics,” said author Ratso Sloman. “And one time I was at Catch [A Rising Star], probably in the mid ’80s and at the end of the night, Belz and Gilbert went on stage and did dueling old Jewish weather forecasters. It was so hilarious, I almost pissed my pants.”
Paul Schaffer also recalled how Belzer once accompanied him to say Kaddish for Schaffer’s father at the Carlebach Shul on the Upper West Side. “I didn’t know what kind of Jewish education he had,” Schaffer told me, “but the cat could daven [pray].” Paul added that he and Belzer once bonded over old cassettes of Friars Club roasts. One of the tapes was of a roast emceed by DJ and Sinatra expert William B. Williams (born Velvel Breitbard), who, whenever someone’s joke bombed, would begin to utter the Jewish prayer for the dead — “Yisgadal, yisgadash, shemey rabo….” — and get big laughs. Belzer loved it so much, he stole it and would recite the prayer onstage at subsequent roasts whenever a comic bombed, and even when his own jokes died.
Yisgadal, yisgadash, Belz. You will be missed.
—
The post Richard Belzer was a Jewish comedian. Why didn’t his obituaries say so? appeared first on Jewish Telegraphic Agency.
Uncategorized
Hundreds rally at United Nations to urge world leaders to address antisemitism
(JTA) — Hundreds of members of New York’s Jewish community competed against stand-still traffic, security details and dozens of black SUVs Wednesday night to reach Dag Hammarskjöld Plaza near the United Nations.
Their plea? For world leaders at the global body’s annual General Assembly to take antisemitic violence seriously.
“This week world leaders are gathered in our city, right down the street at the United Nations, to discuss global challenges,” Eric Goldstein, CEO of the UJA-Federation of New York, said in his opening remarks. “But we know that they are not addressing the rampant proliferation of antisemitism across the world.”
Organized by UJA and the Jewish Community Relations Council of New York, the evening rally featured a number of interfaith speakers, as well as survivors of various antisemitic hate crimes around the world from Nova to Bondi Beach.
Devorah Halberstam, whose son Ari was murdered on the Brooklyn Bridge in 1994 in a terror attack, gave an impassioned speech, imploring world leaders to “tell your people: Take this message back to your countries. Antisemitism must stop. Not tomorrow. Not when it becomes politically expedient. Right now.”
A number of speakers Wednesday night criticized New York City Mayor Zohran Mamdani, questioning whether he could truly be a mayor to New York City’s Jews who fundamentally disagree with him on Israel. Others, like Anti-Defamation League CEO Jonathan Greenblatt called out a more general “deliberate passivity in the face of antisemitism,” likening it to complicity.
Also speaking Wednesday was George Zamot, a UPS driver who intervened in July’s stabbing attack on the Upper West Side, in which a Jewish man and an Asian man were injured.
While some speakers focused on the dangers of antisemitism, a few addressed moments of community that resulted from such terrible events.
In a display of unity, Nova music festival survivor Shalev Biton gave remarks while also translating the remarks of Younes Alkarnawi, the Bedouin man who saved his life.
The rally’s audience dwindled as the evening wore on, and a small group of counterprotestors from the anti-Zionist group Neturei Karta became increasingly loud.
The demonstration follows recent public gatherings addressing antisemitism in New York City, including a contentious prayer vigil held by two Orthodox Jewish day schools outside the mayor’s home of Gracie Mansion last week.
It also marks a pivot toward more community advocacy within the scope of UJA’s work. (70 Faces Media, the parent company of the Jewish Telegraphic Agency and New York Jewish Week, receives UJA funding.)
In an interview earlier this week with eJewishPhilanthropy, UJA’s executive vice president for community strategy and external relations Hindy Poupko called the Wednesday evening rally “an attempt to ensure that our narrative doesn’t get drowned out during this U.N. week.”
This article originally appeared on JTA.org.
The post Hundreds rally at United Nations to urge world leaders to address antisemitism appeared first on The Forward.
Uncategorized
How Russian and Austrian politics gave rise to modern Yiddish literature
פֿון װאַנען האָט זיך גענומען די מאָדערנע ליטעראַטור אױף ייִדיש און העברעיִש? ביז הײַנט האָט מען געהאַלטן, אַז זי איז געװען אַ פּועל־יוצא פֿון דער השׂכּלה־אידעאָלאָגיע, װאָסער ציל איז געװען צו דערציִען די ייִדישע מאַסן אינעם גײַסט פֿון דער אײראָפּעיִשער אױפֿקלערונג־קולטור.
עופֿר דינעס (קאָלאַמביע־אוניװערסיטעט) האַלט, אַז אַ װיכטיקע ראָלע אין דער אַנטוויקלונג פֿון דער מאָדערנער ליטעראַטור בײַ ייִדן האָט געשפּילט די נײַע קאָלאָניאַלע פּאָליטיק פֿון די רוסישע און עסטרײַכישע אימפּעריעס נאָך די צעטײלונגען פֿון פּױלן סוף־18טן יאָרהונדערט.
אונטער דער אַלטער פּױלישער מאַכט האָבן ייִדישע יחידים ניט געהאַט קײן דירעקטן שײכות צו דער מלוכה. די קהילות האָבן זיך געפֿירט לױט זײערע אײגענע תּקנות און מנהגים, און זײער קאָלעקטיװער פֿאָרשטײער פֿאַר דער מלוכה איז געװען דער װעד ארבע ארצות (די פֿאַרװאַלטונג פֿון פֿיר לענדער).
די נײַע אימפּעריאַלע מלוכות האָבן אָפּגעשאַפֿן דעם דאָזיקן רעזשים און גענומען אײַנפֿירן אַלגעמײנע געזעץ־געבונג פֿאַר אַלע אונטערטאַנער זײערע, ייִדן בתוכם. דינעסעס בוך באַשרײַבט ווי אַזוי די משׂכּילים האָבן גענומען אױף זיך די אױפֿגאַבע צו דערקלערן די דאָזיקע פּאָליטיק פֿאַר די ייִדישע מאַסן דורך זײערע ליטעראַרישע װערק.
דאָס קעפּל פֿון דינערס בוך לאָזט זיך ניט גענױ איבערזעצן אױף ייִדיש. דאָס ענגלישע װאָרט fiction האָט צװײ פֿאַרשײדענע באַטײַטן: בעלעטריסטיק און פֿיקציע, און זײ בײדע באַלאַנגען צו דעם מײן פֿונעם קעפּל: “די בעלעטריסטיק/פֿיקציע פֿון דער מלוכה“.
דורך זײערע בעלעטריסטישע װערק, האַלט דינעס, האָבן די משׂכּילישע מחברים געשאַפֿן אַן אידעאַליזירטן אימאַזש, אַ „פֿיקציע“, פֿון דער גוטװיליקער מלוכישער מאַכט, װאָס זאָרגט זיך װעגן דעם װױלזײַן פֿון אַלע אירע אונטערטאַנער.
די דאָזיקע פּאָזיציע האָט פֿאָרמולירט ישׂראל אַקסענפֿעלד (1787־1866) אין „דאָס שטערנטיכל“, דעם ערשטן ייִדישן ראָמאַן: „דאָס פּױלישע ביטערע אָנגעבלאָזענע גדלות, די פּױלישע גאװה איז בײַם רוס ניטאָ. אַ רוס, אַז ער קען זיך מיט אַ ייִדן און האָט מיט אים עטלעכע מאָל צו טאָן, רופֿט ער אים ׳בראַט׳’ [ברודער]. אַפֿילו דער פֿאַקטאָר [קאָמיסיאָנער], אַז ער [דער ייִד] דינט אים געטרײַ, האָט ער אים ליב.“
דינעסעס העלדן זײַנען פֿאַרשײדענע פֿיגורן. אײניקע זײַנען באַרימט, װי דער „זײדע“ פֿון דער ייִדישער ליטעראַטור, שלום־יעקבֿ אַבראַמאָװיטש (מענדעלע מוכר ספֿרים); דער גאַליציאַנער משׂכּיל יוסף פּערל און רבי נחמן פֿון בראַצלעװ.
אַנדערע זײַנען שוין כּמעט פֿאַרגעסן געװאָרן, װי דער העברעיִשער דיכטער משה אלחנן — דער מחבר פֿון צװײ העברעיִשע לױבגעזאַנגען. אײן שיר איז געװען געװידמעט דעם פּױלישן קעניג און דער צװײטער — דעם רוסישן צאַר. אַ צווייטער בײַשפּיל איז דער עסטרײַכישער באַאַמטער יאָהאַן עדואַרד זאַק, דער פֿאַרפֿאַסער פֿון אַ סאַטירישן ראָמאַן, װאָס מאַכט חוזק פֿון די גאַליציאַנער חסידים.
עס איז גוט באַקאַנט, אַז די משׂכּילים, בפֿרט דער טאַרנעפּאָלער סוחר יוסף פּערל, האָבן אין זײערע סאַטירישע חיבורים אױסגעלאַכט די חסידים..
אָבער מיט דער צײַט האָט פּערל דערזען, אַז דאָס איז ניט גענוג פֿאַר באַקעמפֿן די השפּעה פֿון חסידות. ער האָט זיך גענומען מסרן זײ צו די עסטרײַכישע אינסטאַנצן דורך זײַנע ליטעראַרישע װערק. װײַזט אױס, אַז די עסטרײַכישע פּאָליצײ האָט געהאַט מומחים, װאָס האָבן געקענט לײענען ייִדיש און העברעיִש.
להיפּוך צו די משׂכּילים, זײַנען די חסידים ניט געװען אײַנשטימיק אין זײער באַצי צו דער רוסישער אימפּעריע. דער גרעסטער אָנהענגער פֿון רוסלאַנד איז געװען דער גרינדער פֿונעם חב״ד, ר׳ שניאור זלמן פֿון ליאַדי. ער האָט געהאַלטן, אַז די קאָנסערװאַטיװע רוסישע פּאָליטיק העלפֿט באַשיצן ייִדישקײט קעגן די נײַע מערבֿדיקע אידעען.
ר׳ נחמן פֿון בראַצלעװ האָט געהאַט אַן אַנדער דעה. כּסדר האַלט מען זײַנע סיפּורי־מעשׂיות פֿאַר מיסטישע אַלעגאָריעס. אַ סך פֿון זײ דערצײלן װעגן אַ מלך און זײַן מלוכה. אַלעגאָריש טײַטשט מען דאָס אױס װי דער רבונו של עולם און די באַשאַפֿענע װעלט זײַנע.
אָבער דינעס לײענט די דאָזיקע מעשׂיות דורך אַ היסטאָרישן פּאָליטישן שפּאַקטיװ. ער האַלט, אַז צו מאָל איז דער מלך טאַקע פּשוט אַ קעניג און זײַן קעניגרײַך איז אַן עכטע מלוכה.
ר׳ נחמנס קריטיק פֿון דער נײַער אימפּעריאַלער פּאָליטיק איז ספּעציעל בולט אין דער „מעשׂה ממלך שגזר שמד“ („מעשׂה װעגן אַ קעניג װאָס האָט באַפֿוילן שמד“), װאָס מאָלט אױס אַ דעספּאָטישן מאָנאַרך.
דורך זײַנע אַלעגאָריעס האָט ר׳ נחמן געפּרוּװט דערקלערן זײַנע חסידים, אַז די נײַע רוסישע בעלי־בתּים זײַנען אױסן מװתּר צו זײַן די אױטאָנאָמיע, װאָס די ייִדישע קהילות האָבן גענאָסן אונטער דער פּױלישער מאַכט.
ר׳ נחמנס כּװנה, האַלט דינעס, איז געװען צו באַשיצן ייִדן פֿון דער נײַער מאַכט. צוליב דעם האָט ער ספּעציעל אױסגעקליבן די שטאָט בראַצלעװ (בראַסלעװ) אין פּאָדאָליע פֿאַר זײַן רעזידענץ, װײַל דאָס איז געװען אַן אַדמיניסטראַטיװער קרײַז־צענטער.
ר׳ נחמן האָט געהאָפֿט, אַז בראַצלעװ װעט זײַן „די פֿאַבריק פֿון ייִדישקײט“, און אַזױ אַרום „װעט די גאַנצע װעלט ווערן בראַסלאַװער חסידים“. די דאָזיקע װערטער האָט פֿאַרשריבן זײַן געטרײַער תּלמיד ר׳ נתן שטײנהאַרץ.
דינעס איז אַ געניטער דערצײלער. אױף די זײַטן פֿון זײַן בוך טרעפֿן זיך פּױלישע פּריצים, רוסישע מיליטער־לײַט, עסטרײַכישע פּאָליצײ און כּל־מיני ייִדן: משׂכּילים, חסידים, משומדים. ער אַנטפּלעקט פֿאַרכאַפּנדיקע פּרטים און אומשטאַנדן, װאָס לאָזן אױף ס׳נײַ אױסטײַטשן ליטעראַרישע טעקסטן.
סוף־18טן און אָנהײב־19טן יאָרהונדערט איז געװען אַ שטורעמדיקע תּקופֿה איבער גאַנץ אײראָפּע. די צעטײלונגען פֿון פּױלן און דערנאָך די מלחמות קעגן נאַפּאָלעאָנישן פֿראַנקרײַך האָבן שטאַרק געענדערט די פּאָליטישע מאַפּע פֿון מיטל־ און מזרח־אײראָפּע.
די דאָזיקע דראַמאַטישע געשעענישן האָבן פֿאַרטיפֿט דעם שפּאַלט אינעם פּױלישן ייִדנטום. די העכערע שיכטן, פֿאַרמעגלעכע שטאָטישע בעלי־בתּים, האָבן לרובֿ געשטיצט די נײַע פּאָליטיק און געצױגן נוצן פֿון דער לעגאַלער אָרדענונג אין רוסלאַנד און עסטרײַך.
אָבער די אָרעמע שטעטלדיקע מאַסן, בפֿרט חסידים, האָבן חושד געווען, אַז די נײַע מאַכט מאַכט וועט זיך אַרײַנמישן אין זײער עסקים כּדי אָפּצוציִען ייִדן פֿון ייִדישקײט.
בײדע צדדים האָבן גענומען פֿאַרשפּרײטן זײערע אידעען דורך ליטעראַרישע טעקסטן אין פֿאַרשײדענע זשאַנערס, אַזעלכע װי מעשׂיות, לידער, ראָמאַנען און סאַטירישע פּאַמפֿלעטן. און פֿון אָט די דאָזיקע װיכּוחים איז אױסגעװאַקסן די מאָדערנע צװײ־שפּראַכיקע ייִדישע ליטעראַטור.
The post How Russian and Austrian politics gave rise to modern Yiddish literature appeared first on The Forward.
Uncategorized
2 top Iranian officials to face trial in absentia over deadly 1994 attack on Argentinian Jewish center
(JTA) — Two senior officials at the heart of Iran’s military and national security establishment are among the eight people set to face trial in absentia over their alleged roles in the 1994 terrorist bombing of the AMIA Jewish community center in Buenos Aires.
Argentine Federal Judge Daniel Rafecas issued the 648-page ruling Monday, formally processing the suspects and ordering an asset freeze of up to $500 million for each of them. The ruling attributes different roles to the suspects, ranging from senior Iranian officials who allegedly made and facilitated the decision to carry out the attack to individuals accused of providing diplomatic and operational support.
Ahmad Vahidi, the current commander-in-chief of Iran’s Islamic Revolutionary Guard Corps, and Mohsen Rezaei, secretary of Iran’s Supreme National Security Council, are among seven Iranian citizens and one Lebanese national formally charged in the case.
The other defendants are former Iranian intelligence minister Ali Fallahian; former foreign minister Ali Akbar Velayati; former Iranian diplomat Hadi Soleimanpour; former cultural attaché in Buenos Aires Mohsen Rabbani; former embassy official Ahmad Reza Asghari; and alleged Hezbollah operative Salman Raouf Salman, also known as Samuel Salman El Reda.
The judge charged the defendants with aggravated homicide and injuries motivated by racial or religious hatred. He classified the bombing as both a crime against humanity and an act of genocide.
The July 18, 1994 bombing of the AMIA building killed 85 people and injured over 300, remaining the deadliest terrorist attack in Argentine history.
The ruling was handed down after almost seven months of Iran’s war with the U.S. and Israel, with the Islamic Republic’s nuclear program at the center of international debate.
Argentine President Javier Milei, known for his pro-Israel views, noted the prosecution in his remarks Wednesday at the annual U.N. General Assembly, and placed it in the context of the threat he said Iran poses to the West.
“We have also made a geopolitical choice: We have aligned ourselves unequivocally with the West, with the United States and with Israel — countries with which we share a deep affinity of values and strategic complementarity,” he said. “That is why we condemn the Iranian regime’s attacks on the State of Israel, we have designated Iran’s Revolutionary Guard as a terrorist organization, and continue to seek justice for the two attacks carried out on Argentine soil in 1992 and 1994.”
The indictments followed a unanimous ruling also on Monday by the federal appeals court upholding the constitutionality of applying Argentina’s trial-in-absentia law to the AMIA case. The legislation, enacted in 2025, allows proceedings involving terrorism and crimes against humanity to continue when defendants deliberately evade Argentine justice.
The Jewish umbrella organization DAIA welcomed the decision. “Thirty-two years after the bombing of the AMIA-DAIA building, Argentina’s courts have taken a major step in the pursuit of truth and justice,” it said in a post on X. The post featured photos of the suspects formally charged by an Argentine judge under the headline “Historic Event.”
AMIA in a statement posted Tuesday said the decision marks “a decisive milestone in establishing the truth about the worst terrorist attack suffered by our country.” The trial date has not yet been set, but experts quoted by Argentine media estimate that it will take place next year. It would be the first trial in absentia in Argentina’s history.
This article originally appeared on JTA.org.
The post 2 top Iranian officials to face trial in absentia over deadly 1994 attack on Argentinian Jewish center appeared first on The Forward.
