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What American Jews fight about when they fight about Israel
(JTA) — Eric Alterman, born in 1960, says the view of Israel he absorbed growing up in a Jewish family in suburban Scarsdale, New York, was decidedly one-sided.
“I went on this nerdy presidential classroom thing when I was in high school,” he recalls, “and some Christian kid from the South raised his hand and said to the rabbi, ‘I don’t get it, if the Jews could have a state, why can’t the Palestinians?’ And I was like, ‘How dare you?’”
Alterman would go on to attend Cornell University, where he wrote his honors thesis on Israel, Vietnam and neoconservatism; spend a semester abroad at Tel Aviv University; study Israeli military history while earning his master’s degree in international relations at Yale, and research a dissertation on American liberalism and the founding of Israel as a doctoral student at Stanford.
Although he frequently writes about Israel as a contributing writer at the Nation and the American Prospect, Alterman is best known for his liberal analysis of the media and U.S. politics. He’s written 11 previous books, including one on Bruce Springsteen.
Yet he never stopped thinking about the widening gap between the idealized Israel of his youth and the reality of its relations with the Palestinians, its Arab neighbors and the West. Even when Israel’s revisionist historians were uncovering evidence of massacres and forced expulsions of Palestinians during the War of Independence, and Israeli politicians and intellectuals began asking why, indeed, the Palestinians didn’t deserve a state of their own, he saw that such discussions were considered blasphemous in most American Jewish circles.
Alterman, now a CUNY Distinguished Professor of English at Brooklyn College, explores that gap in his latest book, “We Are Not One: A History of America’s Fight Over Israel.” The book surveys U.S.-Israel relations, but with a focus on the ways defending Israel have shaped public discourse. It’s a book about arguments: within the administrations of 14 presidents, between Washington and Jerusalem, and mostly among Jews themselves.
Earlier this month we spoke about how the pro-Isael lobby became a powerful political force, the Jewish organizations and pundits who fight to limit the range of debate over Israel, and what he thinks is the high price American Jews have paid for tying their identities so closely to Israel.
“I try to take on shibboleths that in the past have shut down conversation and take them apart and sympathetically show the complexity of the actual situation that lies beneath — so that [criticism and disagreement] over Israel can be understood rather than whisked away by changing the subject, or what-aboutism, or by demonizing the person who is raising them,” said Alterman.
Our conversation was edited for length and clarity.
Jewish Telegraphic Agency: Let me start by congratulating you: It’s the first book about U.S.-Israel relations with a chapter named after a Bruce Springsteen album: “Working on a Dream.”
Eric Alterman: Nobody else has caught that. But it’s not about U.S.-Israel relations. It’s the first book about the debate over Israel in the United States. There’s a million books on U.S.-Israel relations.
So let’s define that more narrowly. The title reminds me of the United Jewish Appeal slogan over the years, “We Are One,” which was about American Jewish solidarity. So who is the “we” in your title, “We Are Not One”?
There are three or four different meanings. The “we” in this book are obviously the United States and Israel. An awful lot of people argue that the United States and Israel have identical interests in the world and that’s crazy, because Israel is this tiny little country in the Middle East and we’re a global superpower thousands of miles away. So obviously, we’re going to have differences. Number two, American Jews and Israeli Jews are very different people. They have very different life experiences. And they see things quite differently as evidenced by the political split between them. The title also refers specifically just to Americans, because we can’t even discuss most things anymore. The pro-Israel community, such as it ever was, is enormously split and it’s split in angry ways.
Much of your book is about what happens to American Jews when the idealized portrait of Israel’s founding and its presumed blamelessness in its actions toward the Palestinians comes up against reality. In that context, tell me a little about your choice to devote a chapter to the Leon Uris novel “Exodus,” an extremely sanitized version of Israel’s founding, and the 1960 movie based on it.
The influence of “Exodus” is something I didn’t understand until I wrote the book. It’s crazy, because Leon Uris was this egomaniac who wrote kind of a shitty book and said that he wanted to add a new chapter to the Bible, and he kind of succeeded. I was born in 1960. When I was growing up in suburban New York, every single family had “Exodus” on their shelves. When the movie came out Israelis understood this. They said, “We can just shut down our public relations office now.” And from the standpoint of reality the movie is worse than the book because it has Nazis — the Arabs in the book are working with Nazism. Uris didn’t have the nerve to do that. So the book created this idealized Israel and this idea of [Palestinians as] evil, subhuman Nazis.
What most Americans don’t understand, or choose not to understand, is that before the 1940s most Jews were anti-Zionist, or non-Zionist. This changed in the 1940s, when, as a result in part of the Holocaust, and the reaction to that, and the triumph of Zionists, they became intensely pro-Zionist, leading up to the creation of Israel. But after that, they kind of forgot about Israel. One might have given their children JNF boxes to carry on Halloween instead of UNICEF boxes, or maybe they paid to plant trees. But Israel doesn’t show up in the American Jewish Committee’s 1966 annual report until page 35 or 36, and Nathan Glazer’s 1957 book “American Judaism” says that the creation of the Jewish state has had “remarkably slight effects on the inner life of American Jewry.”
With the events of 1967, Uris’ idealized notion of Israel came together with this terrible fear of a second Holocaust, and the terror and shame and frightening nature of that combined to transform American Judaism overnight to an enormous degree.
You are referring to Israel’s lightning victory in the Six-Day War, which even non-religious Jews saw as a kind of miracle, and redemption two decades after the Holocaust. And that transformation, you argue, put defense of Israel, combined with Holocaust consciousness, at the center of Jewish identity.
More than just the center: It basically comprised almost all of it, for many secular Jews. I quote the neoconservative Irving Kristol in the book saying in 1976 that “the Holocaust and the founding of the state of Israel” was 100% of what Judaism means.
Which in turn led to a the tremendous pro-Israel lobbying efforts, political activism and punditry.
The budgets of American Jewish organizations overnight went from social services and liberal social justice causes to defense of Israel. And rabbis were replaced at the center of public discourse by the heads of these organizations — most of whom had no religious training or knowledge of history or Judaism.
Joe Biden, then vice president, speaks at the AIPAC 2016 Policy Conference in Washington, DC, March 20, 2016.
(Molly Riley/AFP via Getty Images)
One distinction you repeatedly make is between what most Jews believe compared to the Jewish organizations that claim to represent them. Surveys show the rank and file is consistently more liberal on Israel and less hawkish than the big organizations — a gap that showed up markedly around the Iraq War and the Iran nuclear deal.
Right. The big mistake that so many in the media make is that they go to the heads of these organizations who pretend to speak for American Jews when they don’t speak for American Jews. They speak for their boards and their donors.
The shift to Jewish lobbying on behalf of Israel coincides with an era in which there is seldom daylight between what Israel wants and what the United States wants or agrees to — often to the frustration of presidents. You are critical of those who exaggerate the pro-Israel lobby’s influence — folks like Stephen Walt and John J. Mearsheimer, authors of the 2007 book “The Israel Lobby and U.S. Foreign Policy” — but, at the same time, you write, referring to the Israel debate in America, about “the continued stranglehold that money, power, organizational structure, and clearly defined paths to personal career advancement continue to hold over the shape of foreign policy.” How will you respond to critics who will say your book is trafficking in the myth of Jewish power and its conspiracy-minded hold over American policy?
The short answer is, that’s why I wrote a 500-page book — basically, for two reasons: One, everything is incredibly complicated. And some of those complications are consistent with antisemitic myths, and therefore they have to be teased out and broken down in such a way that you’re telling the truth rather than portraying the myth.
If you say things without context, they sound antisemitic. I say that yes, Jews are very powerful in the media and many use that power on or about Israel. But I think if you lay out the examples that I use, if you look at them and examine them, I don’t see how you can conclude otherwise. The people I describe often say that about themselves — how much power and influence they yield.
Secondly, I’ve always found it just about impossible to discuss Israel with anyone, because you have to share exactly the same assumptions with that person. And if you don’t, then they take it personally, or you’re an antisemite, or, at best, you’re insufficiently sensitive to how important antisemitism is. And if you describe ways in which American Jews act in ways that are consistent with antisemitic myth, it has a way of shutting down the conversation.
Undoubtedly there’s some criticism of Israel that is motivated by antisemitism, but there’s an awful lot of reasons to be critical of Israel, particularly if you are a Palestinian or care about Palestinians. This accusation [antisemitism] has shut down the discourse and part of my hopes in demonstrating the complexities of this history is to open this up.
So let me ask about your own stake in this. Your educational background and relationship to Israel are similar in many ways to the writers and thinkers in your book who tolerate no criticism of Israel. I don’t know if you call yourself a Zionist, but you have some connection to Israel, and you’re also willing to tolerate critiques of Israel. What’s the difference between you and some of the other people who went on the same journey?
For the longest time I was comfortable with the words “liberal Zionist,” but I don’t think they have any meaning anymore. I don’t think it’s possible to be a liberal Zionist — you have to choose. Israel is the only putatively democratic country that prefers Trump to either Obama or Biden, and it’s not even close. And young Israelis are moving further in that direction and young American Jews are moving further in the opposite direction.
So you ask me if I am a liberal Zionist. I don’t think the word “Zionist” is useful at all anymore, because Israel is a country and it’s not going anywhere. I sometimes call myself an anti-anti-Zionist, because anti-Zionism is dumb. I’m very anti-BDS. If I thought [the Boycott, Divestment and Sanctions movement] could end occupation, I would support it, even though the idea of boycotting Jews puts a bad taste in my mouth. But the theory behind BDS apparently, and I’ve spent a lot of time on this, is that the world will force Israel to give up its identity and turn the country over to its enemies. It’s inconceivable that Israel would do that and inconceivable the United States would pressure them to do that. So BDS is entirely performative. It’s more of a political fashion statement than anything else.
And to me, it speaks to the failure of Palestinian politics throughout history. I have a great deal of sympathy for the Palestinians and their bad politics because it’s based on two problems. One is that they have never been able to see the future very well. So they should have agreed in 1921 and 1937, or whenever they would have had the majority and they were being given a country by the British. They should have taken the lousy offer from Ehud Barak and Bill Clinton in 2000. I kind of get it because they have so many competing constituencies, and it’s impossible to satisfy all of them at the same time. I understand that. It’s hard to imagine a Palestinian politician who could say yes, and if you look at Hamas and the Palestinian Authority, in both cases, it’s hard to imagine making peace with them.
I read that in your book, and my first thought was, well, isn’t that basically just confirming what the pro-Israel right has always said — that Israel has no partner for peace? So maybe the best it can do is maintain a status quo that assures some security for Israel and a workable something for the Palestinians.
Well, number one I hold Israel significantly responsible for the conditions under which that has developed and that they can change those. And number two, that’s no excuse for the way Palestinians are treated, either in the occupation or in Israel. So yes, I agree. There’s no one to make peace with today, but there are many steps Israel could take that could vastly improve the lives of the Palestinians, both in the occupied territories and inside Israel. And there are a lot of steps they could take that could build confidence for a future that could weaken Hamas, that could strengthen the Palestinian Authority, so that one day peace would be possible. But they do the opposite.
An Israel supporter at a New York rally to tell the United Nations “no more anti-Israel documents or resolutions,” Jan. 12, 2017. (Don Emmert/AFP via Getty Images)
You talk about funding of Israel studies and Jewish studies departments as a reaction against fears of a pro-Palestinian takeover of academia. At the same time, you write how Palestinian supporters “succeeded in colonizing Middle East studies departments, student faculty organizations, and far-left political organizations.” Why does that matter in the long run if, as you also write, nothing’s really going to change American policy on Israel?
I gave a talk before the book came out at Tel Aviv University and someone asked me that question. I said, You care about these transformations for two reasons. One, you really will be all alone in the world. You’ll have the support of conservative [Evangelical] Christians who are in many respects antisemitic and are using you for their own purposes. So if you lose American Jews, you will be existentially alone in a way you’re not now and that strikes me as very unpleasant.
I do think that the quote-unquote pro-Israel community has a stranglehold on American politics that I can’t see changing anytime soon, and I think the change in the Democratic Party [that it will turn more pro-Palestinian] is very much exaggerated by both sides for their own reasons.
That being said, the people who are being trained now to be in the State Department and the National Security Council and the Defense Department and the think tanks and the places where the intellectual foundation of U.S. policy is made are learning something very different from what you and I learned in college. Right now, there’s no such thing as an influential Palestinian lobby in this country. There’s no pushing back. There’s no percentage for anyone opposing Israel who has a career interest in the future. That will change, and the whole shaping of the discourse will change and that will change the relationship between the United States and Israel. It’s not going to happen anytime soon, but it’s definitely going to happen.
As Jews in this country have remained largely liberal, Israel appears to be getting more illiberal, as we’ve seen with a new government that is more right-wing than any previously. And Israel has become more of a divisive element among Jews than a unifying force. As this gap appears to be widening, do you have any real hope for changing the discourse?
No, I don’t have any hopes for that. I don’t have anything optimistic to say about Israel. I think, politically speaking, from the standpoint of American Jews, everything is going in the wrong direction. But by demonstrating just how different Israeli Jews are than American Jews, and how little Israeli Jews care what American Jews think, I do think that it presents an opportunity for American Jews to think about what it means to be an American Jew in the Diaspora. Roughly half of the Jews in the world live in the United States. And since 1967 American Jews have defined themselves vicariously through Israeli Jews and taking pride in Israel. They expressed their identities by defending Israel and attacking the media when the media didn’t defend Israel.
Meanwhile, American Jews hardly ever go to synagogue. According to Pew, 20% of American Jews regularly attend synagogue and half of them are Orthodox, who are 10% of the community. What brought me back into Judaism was studying Torah. And hardly any American Jews are ever exposed to that.
So I think there’s an opportunity to reimagine Diaspora Jewry now that the Israel story doesn’t work, and it’s clear that it doesn’t work. Young American Jews are leaving or voting with their feet. They’re walking away. Israel-centric Judaism is in part responsible, although it’s not the whole story. Intermarriage is a big part of the story. The de-religionization of all groups is part of the story. But personally, I don’t see what a liberal American Jew would see in a Judaism that defines itself as it has for the past 50 years as defending Israel and remembering the Holocaust.
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The post What American Jews fight about when they fight about Israel appeared first on Jewish Telegraphic Agency.
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Democratic senators seek to remove US-Israel defense cooperation from spending bill
(JTA) — A group of 12 senators who are Democratic or caucus with the Democrats are lobbying against expanded defense cooperation between the United States and Israel, saying the Netanyahu government’s policies, particularly in Gaza and the West Bank, run counter to U.S. interests.
In a letter to congressional leadership and ranking committee members led by Sen. Chris Van Hollen of Maryland, the lawmakers argued that the 2027 National Defense Authorization Act, as currently written, would “further entrench concerning aspects of the U.S.-Israel defense and intelligence relationship at a time when the Israeli government’s actions are increasingly undermining U.S. interests and values.”
A section of the defense bill would require the secretary of defense to designate an “executive agent responsible for synchronizing cooperative efforts between the United States and Israel, including bilateral defense technology research, development, testing, evaluation, integration, and industrial cooperation.”
Such provisions “would constrain the Administration’s ability” to act independently and “threaten U.S. national security interests by handing Israel leverage over American weapons systems and military technology,” the democratic lawmakers warned, adding that the bill would also “create long-term dependencies by embedding Israeli technology into the U.S. defense industrial base that could make future policy changes costly or difficult to implement.”
The letter — which was signed by Democratic Sens. Elizabeth Warren of Massachusetts and Tammy Duckworth of Illinois and Independent Sen. Bernie Sanders of Vermont, among others — is the initiative of Van Hollen, who has emerged as one of Israel’s fiercest critics in Congress and recently called to “end the American taxpayer blank check to the government of Israel.”
His name has also been mentioned as a possible challenger to Schumer as Senate Majority Leader when the new Congress starts in early January.
The letter comes just over a week after President Donald Trump announced that the U.S. would halt billions of dollars in annual aid to Israel by the end of 2026, potentially ending decades of military funding for one of America’s closest allies in the Middle East.
The annual $3.8 billion sum is mostly spent in the U.S. to purchase weapon components or weapons systems manufactured in U.S. factories. U.S. Ambassador to Israel Mike Huckabee noted the spending has created jobs in the United States. A memorandum of understanding between the two countries calls for that level of aid to continue through 2028.
However, some U.S. critics have dismissed Trump’s statement as a dodge, noting that while there is growing support for cutting defense aid to Israel, there has also been a push among some lawmakers to more tightly integrate the two countries’ defense establishments.
To do this “would be unwise, especially as the Government of Israel continues to pursue policies in Gaza, the West Bank and other parts of the region that are inconsistent with U.S. interests and values,” the Democratic senators warned on Tuesday, arguing that Israeli Prime Minister Benjamin Netanyahu had “openly stated that such an initiative was his idea.”
“The intention behind this is clear: to move U.S. security assistance governed through more traditional pathways, like Foreign Military Financing and arm sales, to more opaque, less discernible avenues through defense acquisitions and programs of record that reduce transparency, as well as increase Israel’s leverage over the United States and our dependency on Israeli technology,” according to the letter..
J Street, the liberal Jewish Middle East advocacy group, thanked Van Hollen for his letter in a post on X, writing that there should be “no deepening of our military relationship with Israel unless they comply with the Gaza peace agreement, end settler violence and reverse their de facto annexation of the West Bank.”
J Street earlier this week declared that the U.S. “needs a fundamental reset of its approach to the Middle East,” which would end offensive arms sales “until it is confirmed that Israel is no longer violating U.S. laws and values.”
This article originally appeared on JTA.org.
The post Democratic senators seek to remove US-Israel defense cooperation from spending bill appeared first on The Forward.
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Non-Jews who follow Jewish law gather in Israel for first international Noahide congress
(JTA) — Gilbert Meñoza spent decades as a Christian pastor in the Philippines before his study of the Hebrew Bible led him to reject the New Testament and embrace the Noahide faith.
Meñoza said most of his followers had embraced his rejection of Christianity, although a small contingent deserted him after he began declaring that the New Testament was false and that “we no longer believe that Yeshua was the Messiah,” he said, using the Hebrew name for Jesus.
Last week, he joined dozens of fellow Noahides from around the world in Israel, part of a movement of non-Jews who follow Jewish religious teachings without converting to Judaism.
The gathering, billed as the First International Congress of Noahides, was organized by Brit Olam, or Noahide World Center, a Jerusalem-based organization that claims thousands of followers in more than 70 countries. Many study online or belong to small local communities, often with limited contact with other Noahides.
The five-day visit by more than 60 delegates from 22 countries included tours of biblical sites in the West Bank, a meeting with President Isaac Herzog and, in a nod to Theodor Herzl’s First Zionist Congress, the signing of a founding scroll of their own.
Unlike converts to Judaism, Noahides retain their non-Jewish identities while accepting the Hebrew Bible as a source of religious and moral guidance. Also known as B’nai Noah, the name Noahide is derived from the biblical account of God’s covenant with Noah following the flood. In Jewish tradition, that covenant established seven universal obligations, including the creation of a justice system and bans on murder, theft, idolatry, blasphemy, sexual immorality and consuming flesh taken from a living animal.
Many, like Meñoza, come from Christian backgrounds, although others have arrived at their beliefs through independent religious study.
Meñoza began studying with rabbis online several years ago, eventually completing a three-year religious leadership course alongside more than 20 members of his community. He now reaches a wider audience through radio and television broadcasts.
The congress sought to bring those communities together under a formal global structure. At a ceremony attended by Jerusalem Mayor Moshe Lion, delegates signed a Scroll of the Noahide Covenant, a Hebrew declaration of their commitment to the people of Israel and the Torah. Organizers also established an international court of rabbis from Brit Olam offering religious guidance to Noahide communities worldwide, and said in a statement that the congress “carries the blessings of Israel’s chief rabbis.”
For centuries, the Seven Laws of Noah remained largely a matter of Jewish religious teaching rather than an organized effort to reach non-Jews. But Rabbi Oury Cherki, president of Brit Olam, believes Israel’s establishment spurred the delivery of those teachings to a wider international audience. Cherki hopes the Jerusalem congress will do for Noahides what Herzl’s 1897 gathering in Basel did for Zionism: transform a shared set of beliefs and aspirations into an organized international movement.
“Zionism achieved the material liberation of the Jewish people,” Cherki said, arguing that the next frontier must include building “a healthy connection with the outside world.”
Steven Lee Rachel, from Montreal, said he didn’t come from a “hardcore” Christian background and that his family and friends have been overwhelmingly supportive of his decision to become a Noahide.
“Becoming a Noahide has changed my everyday life for the better in almost every way, in terms of my spiritual life, my personal life, career as well, in terms of how I’ve been able to use that identity to build relationships in different industries,” he said.
Three years ago, Rachel married fellow Noahide Camila Henriquez in a ceremony in Montreal co-officiated by Rabbi Yisroel Bernath, director of the local Chabad, and Aleeza Ben Shalom, the matchmaker featured in Netflix’s Jewish Matchmaking.
Ben Shalom said she formed a “beautiful connection” with the bride after meeting her. Co-officiating the ceremony fulfilled a longstanding ambition she had been unable to pursue at Orthodox Jewish weddings, which are officiated by male rabbis.
“It was a dream come true,” she said.
The couple exchanged vows beneath a chuppah, or wedding canopy, pledging to build their home according to the Seven Laws of Noah. They also signed a marriage contract and broke a glass. Ben Shalom said the overwhelming majority of guests were not Jewish.
“It was truly a kiddush Hashem,” she said, using the Hebrew term for sanctifying God’s name.
Bernath described the ceremony as highly unusual, saying he was unaware of any precedent for a rabbi officiating at a Noahide wedding.
Eliezer Vicente Yarid, a Cuban who now lives in the United States, spent years helping others reconnect with their Jewish ancestry in a country where religious life had long been restricted, but ultimately chose not to convert to Judaism himself.
Yarid said he was 11 when his grandfather first told him their family descended from Bnei Anusim, Jews who had been forced to convert to Christianity during the Spanish and Portuguese Inquisitions.
“I didn’t understand what he was saying to me,” he said.
But by his mid-teens, his family had begun observing Jewish religious practices at home. In 2000, he and his parents established a Bnei Anusim community to help others reconnect with their Jewish heritage. Yarid initially sought to convert himself and later helped arrange visits by a rabbinical court to Cuba, where some community members underwent conversion.
But when an opportunity to convert arose after his move to the U.S., Yarid decided against it, saying he felt it was unfair to push his family into it.
He now follows the Seven Laws of Noah with his wife and son, while continuing to maintain ties with communities in Cuba, where he said he had also taught Noahide principles to people who had not converted.
The congress offered delegates practical guidance on building Noahide communities and strengthening their ties with Israeli rabbis.
“Israel is the focus of the world’s attention, for better or worse,” Rabbi Chaim Goldberg, chief executive of Brit Olam, said in a statement. “Noahides see the children of Israel, the people of the Bible, coming back to life in the modern age.”
Meñoza hopes to establish permanent institutions and overcome challenges facing Noahides back home in the Philippines. His community, for example, is raising money to purchase land for a cemetery because local burial procedures, he said, have made it difficult to avoid embalming, which conflicts with Torah practices.
“We want the Noahide community in every city where we work to have its own land, its own building, and its own fellowship center, with a beit midrash where they can learn together,” he said, using the Hebrew term for a religious study hall.
This article originally appeared on JTA.org.
The post Non-Jews who follow Jewish law gather in Israel for first international Noahide congress appeared first on The Forward.
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This year’s Hanukkah books serve up golems, holiday magic and dinosaurs
(JTA) — From a mischievous clay golem to a ring-tailed lemur who refuses to taste a latke, this year’s crop of Hanukkah books offers something to delight young readers of all ages.
The new titles range from lighthearted tales of family celebrations to the poignant, timely story of the Jews of Mariupol, Ukraine and the miraculous survival of the city’s menorah. Families across the diverse Jewish spectrum will find something to enjoy.
“Applesauce on Top”
Lina Schwarz; illustrated by Yuko Jones
PJ Library; ages 6 months–2
In this sweet rhyming board book, a little boy and his grandmother cook latkes and applesauce, counting apples and potatoes as they get ready to celebrate Hanukkah with their family. This new title from PJ Library will be distributed to 1-year-olds.
“I Will NOT Eat Latkes!”
Martha Seif Simpson; illustrated by Lisa Hunt
Apples & Honey Press; ages 4–6
In this lighthearted story, two animal pals celebrate Hanukkah together. Nosh, a koala, tries to persuade Potchky, a ring-tailed lemur, to taste a fried latke. Potchky, in a nod to Dr. Seuss’s “Green Eggs and Ham,” refuses, declaring that he only likes potato chips. As the story unfolds, kids hear the story of Hanukkah and the brave Maccabees. Finally, Potchky finds his courage and takes a bite — and loves the latkes.
“Charley and Seymour’s Hanukkah Miracle”
Melody Howard Ritt; illustrated by Nia Gould
Kar-Ben Publishing; ages 4–8
In this fun-filled Hanukkah tale, best friends Charley Chipmunk and Seymour Squirrel love their tradition of celebrating Hanukkah together. Seymour fries the latkes and asks Charley to bring the menorah and candles. But uh-oh: Charley remembers the menorah but forgets the candles. His backpack overflows with all kinds of things that begin with the letter “c,” even cantaloupe. But no candles. Seymour comes to the rescue, using the oil from frying latkes to kindle the menorah — just like in the Hanukkah story. This delightful book is now available in paperback through PJ Library.
“Hanukkah Night at the Construction Site”
Sherri Mandell; illustrated by Viviana Garofoli
Apples & Honey Press; ages 2–3
Toddlers who love trucks will be gleeful when the Hanukkah truck rolls into town in this latest addition to the popular Construction Site series. The entourage includes a large tractor carrying a large clay menorah, a mixer and excavator that serve latkes, chocolate coins, fried jelly doughnuts and gifts, and even a band. The back pages list all the types of trucks.
“Hear Me Roar! I’m a HANUKKAHsaur”
Naomi Gruer; illustrated by Mel Zohar
Kalaniot Books; ages 4–7
Miles is a young dinosaur enthusiast. On the first night of Hanukkah, his family doesn’t have the party Miles had hoped for, but he’s excited to put on his bright green dinosaur costume and roar as loudly as he can. Each night, Miles the dinosaur tries to help celebrate Hanukkah. When things go wrong and he makes a mess in the kitchen or drops things, his family encourages him to try again. On the last night, to his delight, his family throws a big Hanukkah party, with latkes, storytelling and sufganiyot, and all his friends. Zohar’s illustrations portray a diverse, multicultural celebration, including a child in a wheelchair.
“Harriet Hubbard and the Sold Out Hanukkah”
Bonnie Grubman; illustrated by Noa Kelner
Kar-Ben Publishing; ages 2–8
In this zany rhyming adventure, feisty Harriet sets out to her local market to buy all the fixings for a Hanukkah party. But all the shelves are bare — no potatoes for latkes, no chocolate gelt and no sufganiyot. She goes home disappointed but eager to set her table with some dates and raisins. To her surprise, her diverse group of friends arrives bearing everything needed for a festive Hanukkah party, including latkes and sweets. They sing and dance under the glow of the Hanukkah menorah.
“Mrs. Claus’s Noodle Kugel”
Janie Emaus; illustrated by Bryan Langdo
Sky Pony Publishing; ages 3–8
Interfaith families will welcome this addition to their family’s library. Two friends, Anna and Michael, get a letter from Mrs. Claus saying that Santa loved their latkes last Hanukkah and asking them to send the recipe. But the two sets of grandfathers have a different idea, each urging their grandkids to cook the other grandfather’s recipe — one for noodle kugel and one for Italian fettuccine noodles. The magical Mrs. Claus arrives on the scene, creating mayhem in the kitchen, with noodles flying out of the pot and Yiddish expressions sprinkled throughout. A team of elves gets things in order, and the sweet noodle kugel is a success. Kids will laugh out loud.
“Golem, Golem, Golem: Or How Hanukkah Was Saved”
Richard Ho; illustrated by Carmel Ben Ami
Roaring Brook Press; ages 3–6
A young boy turns his clay dreidel into a clay golem, the ancient Jewish mythical figure who acts as the Jews’protector when it isn’t getting into trouble. This boy’s golem causes more good-natured mischief, making a mess and eating all the Hanukkah treats. But trouble strikes when the golem accidentally breaks the family’s beautiful menorah. In a magical turn of events, the golem finds a way to make things right — and disappears. The family celebrates under the glow of their menorah. Lively illustrations depict a multicultural family.
“The Miracle Menorah of Mariupol”
Nancy Churnin; illustrated by Marissa Moss
Creston Books LLC; ages 7–11
In this true, poignant story set in modern-day Ukraine, we learn that for years the Jews of Mariupol gathered outdoors around the synagogue’s glistening golden menorah to retell the story of Hanukkah and the miracle of the oil. In the spring of 2022, to everyone’s horror, the beloved tradition came to an end with the Russian invasion. Andrei, a brave young boy, discovered that while the synagogue was destroyed in the bombing, the menorah had miraculously survived. Andrei cleaned the soot off the menorah and contacted the rabbi, who was in Israel for medical treatment. With the rabbi’s encouragement, Andrei gathered the city’s Jews who had not fled. Together, they lit the menorah, sang the blessings and found a deeper meaning in the Hanukkah miracle. At the book’s end, Rabbi Mendel Cohen recalls the tragic events and expresses gratitude for the young boy’s courage.
“Sharing the Light: A Hanukkah Story”
Jodie Sadowsky; photography by Alejandra Martinez
Lovery, Inc. ages 1 and up
Wren and her younger brother Rory discover ways to celebrate Hanukkah together, despite some light-hearted sibling rivalry. They cook a family recipe for latkes and enjoy a festive holiday.
This article originally appeared on JTA.org.
The post This year’s Hanukkah books serve up golems, holiday magic and dinosaurs appeared first on The Forward.
