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The Ethics of a ‘Good Jew’ on College Campuses Today
George Washington University blocked off most outdoor campus spaces on May 9, 2024 after clearing out an anti-Israel encampment from the Washington, DC campus the prior day. Photo: Jack Elbaum
How does one become a “Good Jew?” What is the ideal response in the face of hatred? Should one choose silence and appeasement to avoid conflict, or express unapologetic pride and deter one’s enemies? Should we remain in the confines of our Jewish communities, or spread our wings beyond them? These questions, reflecting contrasting philosophies in the Jewish ethical wills of Eleazar of Mayence (1357) and Judah ibn Tibbon (1160-1180), resemble the questions we ask ourselves today.
In the Middle Ages, Jews typically left statements of inheritance to their children; beyond such wills, Jewish ethical wills — known in Hebrew as Tzevaot — conveyed values and guidance for learning and living to their descendants. Penned widely across Ashkenazi and Sephardic worlds, from al-Andalusia and the Levant to Germany and France, ethical wills show us what Jewish priorities and principles of character were valued at the time, and what we can contemplate in the modern age.
Judah ibn Tibbon, a successful physician and scholar, lived under Islamic rule during the Middle Ages. Medieval Islamic society was relatively tolerant toward Jews under the Pact of Umar; yet, there were restrictions under protected status, or dhimmi status, which provided conditional protections and required additional tax payments known as the jizya. In al-Andalusia, Jews including Tibbon, Maimonides, Abraham ibn Ezra, and others, lived enriching lives as public Jewish figures.
In contrast, Christian Europe had no such pact with its Jews. Elazar of Mayence, writing from Germany, lived through the Black Death and experienced pervasive Blood Libels and other chimerical myths that inspired mobs to massacre Jews with no government retribution. From this analysis, it is understandable why Elazar would advise his sons and daughters to reside among Jews and keep a low profile by remaining silent and avoiding any confrontation. At the same time, it makes sense that Tibbon prescribed his son to excel in medicine, philosophy, and science, and to build a good name for himself as a deterrence method.
The insights from these two authors — and noting the very different environments in which they lived — can inspire how Jewish college students would contemplate an ethical will for their descendants (i.e., future generations of Jewish students). I hope that, just as Jewish scripture and helping others were critical for both authors, knowledgeability about Judaism and Israel, and playing a role in the campus community, manifest as priorities for every Jewish student.
In the aftermath of October 7th, Elazar’s prescription of silence and appeasement is one that I believe would imperil the Jewish future. I was incredulous when some of my fellow Jewish peers expressed that we should hide in the Hillel building during the pro-Hamas encampment on my campus, instead of urging the administration to dismantle it immediately.
A similar feeling overcame me when my classmates began to isolate their friend groups exclusively to the Jewish community, and most of all, when they callously cut off friends who disagreed with them, most notably after this past election.
For generations, there has been discourse around the “Good” versus “Bad” Jew: one who exuded power or powerlessness, assimilated or remained visibly Jewish, tried to resolve conflicts through compromise or direct confrontation, or one who supports Israel and one who does not.
Throughout my university experience, I’ve approached the question of being a “Good Jew” in multiple ways, reflecting myriad ideas posited by Elazar and Tibbon.
In my sophomore year, I considered giving up the fight against antisemitism on campus and keeping quiet due to fears for my safety. After conversations with professors and family friends, and because silence felt wrong, I continued writing articles, speaking at a variety of events, getting involved in student government, and meeting with the George Washington University administration; yet, my initial advocacy approach attempted to appease university officials by providing them with constructive solutions, in my efforts to work with them in good faith.
Students like myself have sought to educate rather than expose administrators for their ignorance and negligible indifference. However, after my efforts proved fruitless — and pro-Hamas rallies continued sweeping the nation unabated, with administrators allowing and thus enabling them — this approach was bound to escalate anti-Jewish behavior rather than deter it.
The Jewish people today live in very different circumstances than Elazar, and even Tibbon. While we may not be fully protected by institutions, America stands with us, and Israel ensures our safety like never before. We have the right to defend ourselves, and in this eight-front war against Israel, Jewish courage has risen to the challenge. This courage is vital not only for Israel’s future, but for higher education and Western civilization. Our strength and victories inspire millions, proving that more stand on the right side of history than we may realize.
While it may seem that the Jewish community has never been in this much danger since the Holocaust — and many of the signs that we saw in Nazi Germany with the indoctrination and harassment of Jewish students by their professors and classmates seem eerily familiar — we should engage with the outside world in the ways that Tibbon prescribed.
In following the teaching of Pirkei Avot, “he who is wise learns from everyone,” we should all engage in social groups and academic circles where we may be the only Jew or only Zionist voice. Here, we have an opportunity to share the true stories of the Jewish people — along with personal, family stories that our peers can connect to. We should equally listen to the stories of others who may present opposing narratives and viewpoints — and be okay with that. While fabricated, propaganda-filled curricula should never be held as fact, the power of viewpoint diversity should never be compromised.
The “Good Jew” is the one who, like the shamash, serves the community by lighting all its neighbors with glimmers of wisdom and can be surrounded by those who hold different perspectives.
Simultaneously, the “Good Jew” should be able to read a variety of sources no matter how contrary to their beliefs. As the lesson of Hanukkah prescribes, the “Good Jew” is the one who does not assimilate or isolate himself to one source of knowledge or one community. The ideal response to hatred is continuing to shed light on truth by maintaining an unwavering Jewish spirit — asking challenging questions and spreading written and oral knowledge. Dissent, discourse, and debate are critical to prevent the permeation of fabrications about the Jewish people in the civilized, educated world and the West — a world in which we have the freedom to channel our merits and spread our wisdom.
A miracle is often seen as a divine, unexplainable event. But in Jewish tradition, miracles require human effort. The Hanukkah story exemplifies this: Judah the Maccabee fought against assimilation and prevailing norms among his fellow Jews, setting the precedent for modern Jews to never surrender their identity and power. Similarly, Elazar urged his descendants to stay rooted in Judaism, while Tibbon engaged with diverse philosophies and cultures without compromising his faith.
Exposure to other ideas should strengthen, not weaken, our beliefs. The combination of these elements should resemble the portrait of the “Good Jew,” which we have the duty to embody and channel for generations to come.
The author is a senior at George Washington University.
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New Pope Calls for Continued ‘Precious Dialogue’ Between Jews and Catholics
Pope Leo XIV holds an audience with representatives of the media in Paul VI hall at the Vatican, May 12, 2025. Photo: REUTERS/Guglielmo Mangiapane
On Monday, Pope Leo XIV met with Jewish leaders and other representatives from the world’s religious traditions to nourish continued interfaith bridge-building.
Echoing a letter he sent to the American Jewish Committee on May 8 pledging to strengthen Catholic-Jewish relations in the tradition of the church’s Second Vatican Council’s Nostra Aetate statement, the Pope emphasized that “because of the Jewish roots of Christianity, all Christians have a special relationship with Judaism.” He called the theological exchange between the two groups “ever important and close to my heart,” stating that “even in these difficult times, marked by conflicts and misunderstandings, it is necessary to continue the momentum of this precious dialogue of ours.”
Leo praised all the faith leaders in attendance at the meeting, saying that “in a world wounded by violence and conflict, each of the communities represented here brings its own contribution of wisdom, compassion, and commitment to the good of humanity and the preservation of our common home.”
Jewish groups in attendance at the Pope’s meeting included the American Jewish Committee (represented by Rabbi Noam Marans, director of Inter-religious Affairs), B’nai B’rith International, the Conference of European Rabbis, and the Jewish Community of Rome as represented by the city’s chief rabbi, Riccardo Di Segni. Marans gave Leo a Chicago White Sox hat, which inspired a big smile from the Chicago-born pontiff. “We’re starting off on the right foot,” Marans said.
“As an exponent of religious values and ethnical monotheism, it is hoped that Pope Leo will find common cause with Jewish organisations,” Zaki Cooper, vice-president of the Council of Christians and Jews, wrote in a Friday column in the United Kingdom’s Jewish News. “This could cover a range of moral issues such as the environment, the family, technology or anti-slavery. One of Pope Francis’ memorable interventions, in 2018, was to praise the value of Shabbat, saying ‘what the Jews followed, and still observe, was to consider the Sabbath as holy.’”
Yaron Sideman, Israel’s ambassador to the Vatican, said that he and Leo “both stand for something much bigger than geopolitical entities.” He said “you can’t separate dialogue with Jewish people and the state where half of Jewish people live. This is where it needs to be fundamentally restructured.”
In a Wednesday article for EJewishPhilanthropy.com, historian Stessa Peers summarized the efforts of recent Popes to nourish Jewish-Catholic brotherhood following the issuing of Nostra Aetate.
“Popes have taken meaningful steps toward repair. Pope John Paul II visited synagogues, met with Holocaust survivors and called Jews ‘our elder brothers,’” Peers wrote. “Pope Benedict XVI, born in Nazi Germany, continued that work. Pope Francis, who led the Church beginning in 2013, met regularly with Jewish leaders, condemned antisemitism unequivocally and prioritized healing. His comments on Jewish law were not always perfect, but he engaged sincerely with criticism and reaffirmed his respect. His presence at Jewish sites like the Western Wall and Yad Vashem shifted the tone of Catholic–Jewish relations.”
Rabbi Joshua Stanton, who leads the Jewish Federations of North America’s interfaith efforts, said that Leo “is known for working well with people quietly” and that he hoped for a “return to the direct, frank dialogue between friends that can take place behind closed doors.”
Adam Gregerman, co-director of St. Joseph’s Institute for Jewish-Catholic Relations, told OSV News that “the locus of many of the major improvements in Jewish-Christian relations since the Second Vatican Council have taken place in the U.S., owing above all to the size of these communities and the regular, fruitful interactions between them. It is thus encouraging to see the elevation of an American as pope.” He said that “given his roots in a diverse American society, I know many Jews are excited about his selection.”
Leo also emphasized the importance of Muslim-Catholic relations, calling the cross-cultural conversation “marked by a growing commitment to dialogue and fraternity, fostered by esteem for these our brothers and sisters who ‘worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to humanity.”
Ahmad Al-Tayyeb, the Grand Imam of Al-Azhar, wrote on X that “we look forward to continuing our collaboration with His Holiness in strengthening interfaith dialogue and promoting the values of human fraternity, in pursuit of global peace, coexistence, and a better future for all humanity.”
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New York City and Israel Sign Declaration of Intent for New Council to Foster Economic, Business Partnerships
A New York City Police officer monitors the “Israel Day on Fifth” parade in New York City, U.S., May 18, 2025. Photo: REUTERS/Angelina Katsanis
New York City Mayor Eric Adams and Israeli Minister of Economy and Industry Nir Barkat signed a Declaration of Intent on Monday to establish a joint initiative that will further economic and business ties as well as innovation between the two governments.
The New York City–Israel Economic Council will focus on fostering business partnerships between the city of New York and Israel in economic development, emergency management, education, and technology. It will help Israeli businesses and startups that want to establish a presence in New York City; support collaboration in sectors including environmental innovation, life sciences, and artificial intelligence; and coordinate participation in major business and technology conferences.
The council will meet regularly and will be comprised of representatives from the New York City Mayor’s Office and Israel’s Economic Mission to the United States. Adams’ Office for International Affairs is leading the initiative. The Declaration of Intent signed by Adams and Barkat on Monday is non-binding but highlights a commitment between the two governments to collaborate and build partnerships.
Mayor Adams said on Monday that the council will “serve as a gateway to the US market for Israeli businesses.”
“Today’s announcement of a Declaration of Intent reflects a proud tradition of New York City mayors collaborating with Israel, and will drive innovation, create jobs, and strengthen the unbreakable bond between our two governments,” the mayor added.
“The NYC–Israel Economic Council represents both strategic partnership and moral clarity,” said Moshe Davis, the executive director of the Mayor’s Office to Combat Antisemitism, which was announced earlier this month. “As antisemitism rises globally, New York City is responding with substantive collaboration in key sectors like environmental innovation and artificial intelligence. This council will not only drive opportunity and growth, it will demonstrate that the world’s greatest city stands firmly with Israel and the Jewish people.”
New York City is home to the largest Jewish population outside of Israel.
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Jewish Simpsons Mural Defaced by Antisemitic, Pro-Palestinian Vandals at Shoah Memorial in Milan
The mural “The Jewish Simpsons Deported to Auschwitz” before and after it was vandalized. Photo: Provided
A mural on the external wall of the Shoah Memorial in Milan, Italy, that depicts the Simpsons family as Jews being deported to the Auschwitz concentration camp was recently defaced by pro-Palestinian vandals.
The pop art mural “The Jewish Simpsons Deported to Auschwitz” was created by contemporary Italian pop artist and activist AleXsandro Palombo and debuted on Jan. 27, 2023, in honor of Holocaust Remembrance Day. It features Homer, Marge, Bart, Lisa and Maggie Simpson as Jews wearing outfits that feature a yellow Star of David badge with the word “Jude” in the center. Nazis forced Jews to wear a similar badge on their clothing during the Holocaust. Palombo’s team said the artist used contemporary figures such as the Simpsons to educate the public, especially younger generations, about the importance of remembrance and the duty to never forget the horrors of the Holocaust.
Pro-Palestinian vandals almost completely ripped off the images of Marge, Lisa and Maggie Simpson from the mural and replaced them with a message written in red paint that said “Free Pal,” which is short for “Free Palestine.” The Star of David badge on Homer’s overcoat was also torn off and the Star of David badge worn by Bart was covered in red paint.
“Little remains of the iconic work: only a grave antisemitic defacement, which has transformed a tribute to memory into an expression of hatred,” Palombo’s media relations team said on Sunday in response to the vandalism. “Today, [the] work has been brutally erased and turned into a disturbing political manifesto, steeped in antisemitism. This act is yet another stark reminder that antisemitic hatred is on the rise, even in places devoted to memory and reflection … At a time when antisemitism is surging globally, acts like this take on even greater gravity. This is not merely vandalism, but a deliberate attack on memory, culture, and the core values of human rights.”
Palombo has dedicated several murals over the years to Holocaust remembrance and antisemitism. They include depictions of Holocaust teenage diarist and victim Anne Frank wearing a concentration camp uniform and holding an Israeli flag while standing beside a Palestinian girl who burns the Hamas flag. Palombo also created a mural that depicted a boy from the Warsaw Ghetto reimagined as a hostage of Hamas terrorists.
After the Oct. 7, 2023, Hamas terrorist attack in southern Israel, Palombo unveiled a mural in Milan dedicated to Vlada Patapov, a young survivor of the Hamas attack at the Nova music festival. Shortly after its unveiling, the artwork was vandalized and Patapov’s head was erased.
A number of Palombo’s murals that feature Italian Holocaust survivors Liliana Segre, Sami Modiano and Edith Bruck have been repeatedly vandalized. In January, the Museum of the Shoah in Rome acquired several of Palombo’s murals that were vandalized and then restored. The artworks are part of the museum’s permanent collection and displayed in Rome’s ancient Jewish Ghetto, facing the Portico of Octavia.
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