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The real Jewish history in ‘History of the World: Part II’: Part I
Spoilers for “History of the World: Part II” follow.
(JTA) – Finally fulfilling the promise Mel Brooks made in 1981, the long-belated “History Of The World: Part II” brings us … “Hitler on Ice.”
For a sketch first teased during the end credits of Brooks’ film “History Of The World: Part I,” the leader of Nazi Germany can be seen attempting to land some difficult moves (perhaps a triple Axis?) at an Olympics-like skating competition.
Needless to stay, Hitler wasn’t known as a figure skater. But some aspects of the sketch — such as why collaborationist Vichy France would give the Nazi leader’s routine a perfect score — might benefit from a more detailed understanding of the real history that’s being pilloried.
The same goes for the sendups of Christianity, the Russian Revolution and Henry Kissinger — all historical events and figures depicted in the first episodes of the series, which landed on Hulu on Monday. Produced by Brooks and offering up its share of his Catskills-style Jewish humor, the eight-episode, four-night romp through history stops frequently on items of Jewish interest. Some sketches recur throughout the series.
So here is your guide to the real-life Jewish history of “History of the World: Part II,” to be updated daily as new episodes drop.
The Russian Revolution
In a longer narrative first introduced in Episode 1, the show’s depiction of the fall of the Russian Empire is a high-wire blend of parodies and stylistic influences, as well as a crash course on Russian antisemitism.
It begins with a grody depiction of early-1900s Jewish shtetl life borrowing heavily from “Fiddler on the Roof.” Mud-pie dealer and patriarch Shmuck Mudman, played by Jewish actor Nick Kroll, uses a truncated song-and-dance number (“Submission”) to encourage his feisty son to follow Jewish traditions and stay away from cosmopolitan life in Moscow. But his son is unconvinced: “The shtetl stinks, it’s no place for a Jew.” Like Anatevka, the tiny Jewish village from “Fiddler,” the Jews are heavily implied to be living in the “Pale of Settlement,” the only region of the Russian Empire where Jews were permitted to live starting in the early 19th century and lasting until the Russian Revolution in 1917. State-backed schooling and “Russianization” programs sought to erode Jewish communal identity and replace it with a Russian national identity; a small number of Jews were allowed to work or study beyond the Pale if they had special skills.
In “History,” the Mudmans, including a mother played by Jewish comic Pamela Adlon, are menaced by the Cossacks, the Ukrainian mercenaries and feared horsemen who carried out a series of pogroms agains the Jews often at the behest of the Russian state. Meanwhile, the gilded Romanov family are depicted as Kardashian-like beauty influencers headed up by Tsar Nicholas II (Danny DeVito), who discovers their empire is on the brink of collapse.
In real life, the Russian Revolution liberated the state’s Jewish population with the fall of the tsar in 1917, and a large percentage of Communist party members at the time were Jewish. (Like DeVito, Nicholas II in real life was a short man, around five-foot-six.) In the decades to follow, Communist rule would come to have a devastating effect on the Jews of the Soviet Union, suppressing their religion and culture, and purging many of the Jewish party members.
Hitler on ice
It’s hard to impress a team of international judges when you’re the genocidal maniac who tried to conquer them.
In the skit, Hitler is despondent when judges from the countries in which he waged war all give him zeroes — with the exception of Vichy France, which awards him a perfect score, and Poland, which awards him an expletive. (It’s an uneasy restaging of the line “Winter for Poland and France,” from “Springtime for Hitler,” the musical highlight in Brooks’ “The Producers.”)
The scores reflect Nazi Germany’s relationship with the countries: It conquered France and installed a puppet government that acquiesced to Hitler’s orders to round up and denationalize the country’s Jews. Meanwhile, the Nazis invaded Poland in 1939, dividing up its rule with the Soviets and murdering much of its Jewish population in the Holocaust. Unlike the French government, which signed an armistice with Germany after heavy losses to clear the path for Vichy rule while preserving the Republic in name, Poland does not acquiesce to a collaborationist narrative; decades later, it is illegal in Poland to suggest that the country was complicit in Nazi atrocities.
But these wartime victories make Hitler the loser of “Hitler on Ice.” Accompanied by his “coach” Joseph Goebbels (the Nazis’ propaganda minister) and partner Eva Braun, this Hitler hangs his head in shame as he trudges away to the jeers of the crowd, intending to go shoot himself in his Berlin bunker in a repeat of his actual death by suicide at the end of World War II.
“If you put concentration camps in people’s countries,” offers one of the sportscasters (played by Jewish comic Ike Barinholtz), “you better be flawless on the ice.”
Jesus (Jay Ellis) and Judas (Nick Kroll) in a scene from the “Curb Your Judaism” sketch in “History of the World” Part II.” (Aaron Epstein/Hulu)
The betrayal of Jesus Christ
Titled “Curb Your Judaism,” the show’s dramatization of the events following the Last Supper is styled in the manner of Larry David’s long-running HBO comedy “Curb Your Enthusiasm.” Kroll plays Judas like he’s Larry David, and his betrayal of Jesus is depicted as a series of comic misunderstandings — which, like the original “Curb,” often revolve around questions of Jewish identity. “Curb” regulars play supporting roles as disciples, with J.B. Smoove as Luke and Richard Kind as Peter.
Besides aping the “Curb” mannerisms, including Judas’ grumblings about foot-washing and the size of the portions at the Last Supper, much of the comedy of the Jesus segments revolves around to what degree Jesus himself (Jay Ellis of “Insecure”) has formally renounced his Judaism. The segment depicts how Christ endeared himself to his followers, and introduced Christianity, by relaxing many of the requirements of Jewish tradition, including kosher laws and circumcision. “Something’s off with this Jesus guy. He’s trying to phase out his Judaism,” Judas remarks.
Jewish scholars have generally viewed Jesus Christ as a teacher, but not as a prophet or messiah as Christians believe. Jews have granted differing levels of respect to Jesus depending on Jewish-Christian relations at any given point throughout world history (Jews weren’t such big fans of Jesus during the Spanish Inquisition, so memorably depicted in “Part I”).
Whether Jesus really did instruct his followers to disregard kosher laws and other Jewish practices is disputed by New Testament scholars and interpreters of the Gospel of Mark; other scholars believe Jesus intended to live as any other Jew. But “Curb Your Judaism” does depict Jesus as ultimately perishing at the hands of the Roman Empire, with whom Jews had a contentious relationship at the time, rather than at the hands of Jews, which was a popular belief used to justify antisemitism among various Christian denominations for centuries. “Nostra Aetate,” the influential 1965 papal decree, finally “absolved” the Jews for Christ’s murder, at least according to official Catholic doctrine.
Henry Kissinger
A sketch that imagines Shirley Chisholm, the first Black female member of Congress, as the star of a 1970s sitcom modeled on “The Jeffersons” includes a role for Kroll as Henry Kissinger, Richard Nixon’s Jewish secretary of state. (Kroll is also an executive producer on the entire series, which helps explain his regular onscreen appearances.)
Historians generally view Kissinger, a refugee from Nazi Germany, as the lead architect of the Nixon administration’s most controversial decisions, including prolonging the Vietnam War and orchestrating a secret bombing campaign on Cambodia. Some call him a war criminal.
The Kissinger of “History” catches some of that criticism. A throwaway line further suggests he is an immortal demon.
Check back in throughout the week as JTA brings you Jews in space… the history space, that is.
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The post The real Jewish history in ‘History of the World: Part II’: Part I appeared first on Jewish Telegraphic Agency.
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Gershon Weiss’ poetic surprises
פֿאַראַיאָרן האָט דער תּל־אָבֿיבֿער „ה. לייוויק־פֿאַרלאַג‟ אַרויסגעגעבן אַ לידער־זאַמלונג פֿונעם דיכטער גרשון ווײַס. דאָס בוך, „אַלט־נײַע לידער פֿאַר דעם איין־און־צוואַנציקסטן יאָרהונדערט‟, איז בלויז 28 זײַטלעך, נאָר האָט אַן אוניקאַלן טעם, באַגלייט מיט דעם מחברס אייגענע אילוסטראַציעס.
ווען איך האָב צום ערשטן מאָל געעפֿנט די דאָזיקע אויסגאַבע, האָט מיך גלײַך פֿאַרחידושט דער אימאַזש, אַז דער באַראַן (אַן ער־שעפּס), וועלכער פֿיגורירט אין דער מעשׂה וועגן דער עקידת־יצחק, ווי ער דערקלערט אינעם ליד אַליין, איז „חנום דער ווידערמענטש־אָפּגאָט‟. אַ פּלוצעמדיקע אַסאָציאַציע… און נישט קיין צופֿעליקע!
אינעם אַלט־מיצרישן פּאַנטעאָן איז טאַקע דאָ אַזאַ פֿיגור, וואָס זײַן נאָמען לייענט זיך ווי „כנום‟. גרשון ווײַס האָט פֿאַרשריבן זײַן נאָמען אויף אַ כּמו־לשון־קודשדיקן אופֿן, כּדי אונטערצושטרײַכן די אוראַלטקייט פֿונעם דאָזיקן אָפּגאָט, אַ מענטש אַ באַראַן. באַקומט זיך, לויט דעם דיכטערס רעיון, אַז בעת דער עקדה האָט אַבֿרהם אָבֿינו מבֿטל געווען די דאָזיקע עבֿודה־זרה… צי נישט? זײַן ניט־לאַנגע פּאָעמע „עקדה־צײַטן‟ שליסט זיך מיט די ווערטער „און זיי זײַנען געגאַנגען ווײַטער‟. טאַקע געגאַנגען, אינעם בוכשטעבלעכן היסטאָרישן זין. די אַרכעאָלאָגן האָבן באַשטעטיקט, אַז בערך מיט 2,500 יאָר צוריק איז אין דער מיצרישער אינדזל־שטאָט עלעפֿאַנטינע אָנגעגאַנגען אַ סיכסוך צווישן די אָרטיקע דינער פֿונעם שעפּס־קולט און ייִדן, וועלכער האָבן דאָרט אויפֿגעשטעלט אַן אייגענעם בית־המיקדש.
אין „פּרקי־אָבֿות‟ שטייט געשריבן, אַז יענער באַראַן איז געווען צווישן די זאַכן און באַשעפֿענישן, וואָס זענען באַשאַפֿן געוואָרן בײַם סאַמע סוף פֿון די ששת־ימי־בראשית. אויב אַזוי, ווערט ער אין דער ייִדישער טראַדיציע טאַקע באַטראַכט ווי עפּעס אַ מיסטישע חיה. די פֿאַרבינדונג מיטן באַראַן־מזל טלה (Aries), אויך דערמאָנט אינעם ליד, איז גענוג גוט באַקאַנט. ס׳איז פֿאַראַן אַ דעה, אַז די עקדה־מעשׂה איז פֿאָרגעקומען אינעם חודש ניסן, אונטער דעם דאָזיקן הימלישן סימן.
אָט אַזעלכע קייטן פֿון היסטאָרישע און סימבאָליש־פֿילאָסאָפֿישע פֿאַרבינדונגען בויען זיך, ווען מע לייענט גרשון ווײַסעס דיכטונג. זײַן פּאָעזיע איז פֿול מיט ניט־טריוויאַלע קבלה־אַסאָציאַציעס און אויך, ווי עס וואַרפֿט זיך אין די אויגן, מיט פּסיכאָ־אַנאַליז: „אַ לולבֿ און אתרוג טרעפֿן זיך… ער גרין מיט חשק, זי העל און רונד‟. אינעם נאָכוואָרט דערציילט דער דיכטער, אַז אין די לעצטע דרײַסיק יאָר האָט ער געאַרבעט ווי אַ „פּסיכאָטעראַפּיסט אין פֿאַרשידענע געביטן‟. אויפֿגעוואַקסן איז ער אין די 1970ער יאָרן אין אַ ניו־יאָרקער פֿאָרשטאָט.
אין ווײַסעס וועלטלעכער משפּחה האָט מען אויף ייִדיש נישט גערעדט. אינעם יאָר 1977 האָט ער זיך געלערנט אין דער אינטענסיווער ייִדיש־פּראָגראַם פֿון ייִוואָ און קאָלומביע־אוניווערסיטעט, אָנגעהויבן כּסדר פֿאַרבעסערן זײַן שפּראַך־קענטעניש און אין 2008 אָנגעהויבן פּובליקירן זײַנע ייִדישע לידער אינעם זשורנאַל „אויפֿן שוועל‟. גיטל שעכטער, איינע פֿון די רעדאַקטאָרן פֿונעם דאָזיקן זשורנאַל, האָט מיר איבערגעגעבן, אַז דער דיכטער וווינט אין איר שטאָט טינעק, ניו־דזשערזי, האָב איך זיך מיט אים פֿאַרבונדן.
גרשון ווײַס האָט מיר איבערגעגעבן, אַז איצט איז ער אויף פּענסיע און האָט אַ סך צײַט אויף צו שרײַבן לידער. איז גאַנץ מעגלעך אַז ער וועט אַרויסגעבן נאָך אַ זאַמלונג. איידער ער האָט זיך אויסגעלערנט ייִדיש, האָט ער געשריבן פּאָעטישע ווערק אויף ענגליש, אָבער הײַנט וויל ער שאַפֿן פּאָעזיע דווקא אויף דער ייִדישער שפּראַך, און דווקא צונויפֿשמעלצן זײַנע „צוויי אָבסעסיעס – רעליגיע און פּסיכאָלאָגיע‟.
אין עטלעכע לידער, דערקלערט ווײַס, האָט ער געוואָלט אויסשילדערן די תּנ״כישע פּערסאָנאַזשן ווי קאָמפּליצירטע עמאָציאָנעלע מענטשן, נישט סתּם „מאָראַלישע אַרכעטיפּן‟. ווי אַזוי? האָט מיר דער דיכטער דערקלערט אויף ייִדיש: „דאָס ליד פֿליסט אַרויס פֿון דעם דיכטערס אומוויסיקייט אין אַן אומסטרוקטורירטער פֿאָרעם, געמישט מיט פּערזענלעכע געדאַנקען און פֿראַגמענטן פֿון דעם דיכטערס קולטורעלער (מסתּמא, פֿילקולטורעלער) ירושה‟. זײַנע באַליבטסטע דיכטער זענען יעקבֿ גלאַטשטיין און דער ענגלישער פּאָעט ט. ס. עליאָט.
ווײַס האַלט, אַז „אַ ריינע ייִדישקייט איז אוממעגלעך‟. פֿון קדמונים אָן האָבן ייִדן זיך פֿאַרבונדן מיט די מיצרים, כּנענים, גריכן און אַנדערע פֿעלקער, זענען געווען באַקאַנט מיט זייערע רעליגיעס און ממילא עפּעס דערפֿון געשעפּט. פּערזענלעך בין איך אויך מסכּים. הלוואַי זאָלן אַרויס מער אַזעלכע ביכער אויף ייִדיש, וואָס זענען גובֿר פֿאַרשפּרייטע קולטורעלע סטערעאָטיפּן, און העלפֿן שאַפֿן בריקן צווישן פֿאַרשיידענע קולטורן און צוגאַנגען צו דער מענטשלעכער עקזיסטענץ.
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First-ever empirical study of US rabbinate finds ‘shortage’ is more about fit than numbers
(JTA) — For years, synagogue leaders have said they can’t find enough clergy to fill their pulpits, leading to warnings of a nationwide rabbinic shortage. At the same time, openings for campus rabbis at Hillel chapters draw an average of 19 applicants each.
This mismatch between what rabbis want to do and the kinds of jobs available is among the many findings in the first-ever empirical study of the American rabbinate across denominations, released this week by the Atra Center for Rabbinic Innovation.
The study also examines the so-called “rabbinic pipeline” — the concern that declining enrollment at seminaries means too few people want to become rabbis. Here, too, the findings challenge conventional wisdom.
Surveying 450 people who considered the rabbinate but chose other careers, the study finds that lack of motivation was not a deciding factor. The most common barriers cited were the cost and duration of rabbinical school, the need to relocate, and concerns about the practicality of such a career.
In addition to these “would-be” rabbis, researchers surveyed nearly 1,500 others — including working and retired rabbis, current students, and seminary dropouts. They also interviewed leaders of rabbinical schools and associations, along with representatives of a wide range of rabbinic employers, while collecting recruitment and enrollment data.
Almost as notable as the findings is the diversity of those who took part. Participating organizations include every rabbinic institution from Reconstructionist and Reform to Conservative and Modern Orthodox, as well as all major non-denominational programs. Participation also came from umbrella groups representing Jewish summer camps, community centers, federations, and Hillel chapters. (Haredi Judaism was outside the study’s scope.)
“It’s a groundbreaking effort because there’s never been a comprehensive study of the rabbinate before, but it didn’t take much persuasion to get broad participation,” Atra’s executive director, Rabbi Shira Koch Epstein, said in an interview.
She described an eagerness to get involved that was motivated by years of debate about the issues addressed in the study. In one breakthrough, Atra convened dozens of leaders of institutions and programs that cultivate Jewish leaders and ordain rabbis, spanning the denominational range, for a brainstorming session about tackling the rabbinic pipeline.
“Everyone’s been trying to address the problems and the challenges, and we haven’t actually had any shared good information and data to help us do that,” Epstein said. “People actually want to work together on this, because they recognize that no one can do it alone.”
The study does not offer hard and fast solutions, instead positioning itself as a “mirror and a map” for collective action. Here are some of the highlights.
1. Only about half of all rabbis work in synagogues.
Those who do tend to find their job overly stressful and exhausting. Other kinds of rabbinical jobs offer much higher job satisfaction.
About 56% of rabbis are in pulpit jobs. The rest work for nonprofits, as chaplains, for day schools and universities or as independent entrepreneurs. The researchers spoke to 222 people who have held jobs in both categories. They said that working for a synagogue pays better but that, by every other metric of job satisfaction, working outside the synagogue is significantly better.
The study highlights this difference but also notes with a tone of reassurance and awe that 97% of all rabbis said their jobs are rewarding.
2. After years of decline, rabbinical school enrollment appears to be stabilizing.
The widespread perception that the major denominational seminaries are graduating fewer students while newer and non-denominational schools are growing is validated in the study. The latter are now producing slightly more rabbis than the former. Over the past five years, enrollment declines at Conservative and Reform seminaries have stopped, suggesting that they’ve reached a new normal.
3. Most rabbinical students are women and most are LGBTQ. Many are converts.
Rabbinical students today reflect a far more diverse cohort than in the past. According to the Atra report, 58% identify as women, 30% as men, and 12% as nonbinary.
An estimated 51% identify as LGBTQ, a contrast made starker with survey data collected in the same study showing that only 15% of rabbis ordained 10 to 20 years ago are LGBTQ.
Meanwhile, 16% of rabbinical students are Jews by choice and 12% identify as a race other than white.
Both Atra and the researchers they commissioned to carry out the study caution against drawing sensational conclusions about the growing diversity. “There’s no data-driven evidence as to why it’s happening and what the implications of it are yet to be known,” Wendy Rosov, the study’s lead researcher, said in an interview.
4. Views about Israel or Zionism don’t factor heavily into decisions about whether to become a rabbi.
The past few years have seen some students drop out of rabbinical school in protest of what they say is anti-Zionism in the student body and dozens of students signing on to petitions that are harshly critical of Israel.
Atra didn’t collect data on how current and future rabbis feel about Israel. But it did check how whatever view they held factored into their motivation for the job. Only a small minority said they wanted to become rabbis as a way to promote Israel and an even smaller minority said they were worried of being silenced regarding their criticism of Israel.
The motivating factors people most often checked often were “a desire to serve others,” “I felt called by my love of Judaism,” “An interest in deepening their knowledge of Jewish text and traditions,” and “a desire to teach.”
5. A wave of rabbinic retirements is looming.
The Atra report estimates there are about 4,100 rabbis currently working across congregations, schools, nonprofits, campuses, and chaplaincies. But the profession is getting older only 6% are under 35, while a quarter are over 65.
With most rabbis ordained in their mid-30s and many staying in their roles for decades, the report warns that retirements may soon outnumber new entrants unless younger Jews are drawn into the field.
The report closes on a note of cautious optimism, calling for collective action rather than quick fixes. It outlines nine areas where collaboration could make the biggest difference — from easing the financial burden of rabbinical training to modernizing education, expanding non-congregational careers, and improving mentorship. Epstein is hopeful that the collaborative spirit embodied in the summer gathering could translate into shared solutions.
“This is a surmountable challenge,” she said.
The post First-ever empirical study of US rabbinate finds ‘shortage’ is more about fit than numbers appeared first on The Forward.
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Trump formally requests pardon in Israeli legal system for Benjamin Netanyahu
(JTA) — President Donald Trump has made official a suggestion that he first issued on the floor of Israel’s parliament: that Prime Minister Benjamin Netanyahu should be pardoned preemptively for his alleged crimes.
Trump made the case in a letter to Israeli President Isaac Herzog that Herzog’s office released on Wednesday. In it, Trump calls Netanyahu a “formidable and decisive War Time Prime Minister” and characterizes his prosecution as “lawfare,” a term that when used pejoratively refers to the misuse of legal systems to achieve ideological ends.
“Prime Minister Netanyahu has stood tall for Israel in the face of strong adversaries and long odds, and his attention cannot be unnecessarily diverted,” Trump writes.
He adds, “While I absolutely respect the independence of the Israeli Justice System and its requirements, I believe that this case against Bibi, who has fought alongside me for a long time, including against the very top adversary of Israel, Iran, is a political unjustified prosecution.”
The letter represents the kind of insertion into Israeli domestic politics that would have drawn ire in the past but have become relatively commonplace during Trump’s norm-busting second term. It follows Trump’s successful push for Israel to strike a ceasefire deal with Hamas that freed the Israeli hostages and suspended the two-year war in Gaza, and comes as Trump is seeking to safeguard the peace. Trump says in the letter that Netanyahu’s leadership is essential for allowing Israel to move forward.
“Now that we have achieved these unprecedented successes, and are keeping Hamas in check, it is time to let be reunite Israel by pardoning him and ending this lawfare, once and for all,” Trump concludes, ending with one of his signature signoffs. “Thank you for your attention to this matter.”
Unlike in the United States, where Trump has pardoned a number of political allies, including this week, Israel does not typically grant preemptive pardons. Netanyahu has not been convicted of any crimes.
Netanyahu has three legal cases open against him, on charges of fraud, bribery and breach of trust. They relate to allegations that he accepted lavish gifts in exchange for political favors and that he used his position to secure positive media coverage. The trial in the cases began in 2020 and has proceeded in fits and starts, with hearings routinely canceled as Netanyahu attends to Israel’s affairs, including the multi-front war and a protest movement that Netanyahu and his allies allege has been stoked through foreign interference.
Yair Lapid, the leader of the opposition, dismissed both the prospect of a pardon and Trump’s letter. On X, he said that Israeli law required those receiving pardons to admit guilt and show remorse — neither of which Netanyahu has yet done. In the Knesset, he said, “We are a sovereign state. There is a limit to intervention.”
Herzog’s office issued a statement praising Trump’s efforts in the Middle East but emphasizing that requests for pardons must come through Israel’s official process, which requires that people directly implicated in the case, or their immediate family members, must file a formal request.
“The president holds great respect for President Trump and repeatedly has repeatedly expressed his appreciation for Trump’s unwavering support of Israel and his tremendous contribution to the return of the hostages, the reshaping of the Middle East and Gaza, and the safeguarding of Israel’s security,” the president’s office said in a statement. “Without detracting from the above, as the president has made clear on multiple occasions, anyone seeking a pardon must submit a formal request in accordance with the established procedures.”
The post Trump formally requests pardon in Israeli legal system for Benjamin Netanyahu appeared first on The Forward.