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20 years ago, Marvel introduced a Jewish Black Panther
(JTA) — Like some Jewish baseball fans, many dedicated Jewish comic book readers keep a running roster of Jewish heroes that have appeared in the “major leagues” of the comic world: Marvel, DC and some independent publishers’ titles.
Many know the handful of often-discussed Jewish characters: The Thing, whose adult bar mitzvah and Jewish wedding were major storylines; the Jewish star-wearing X-Men character Kitty Pryde; one-time Batwoman Kate Kane; and the popular supervillain Harley Quinn, to name a few. Moon Knight recently became the first overtly Jewish character to appear in the so-called Marvel Cinematic Universe, with his own show on Disney+ starring Oscar Isaac.
But not many readers are aware that, for a brief period exactly 20 years ago, the most overtly Jewish of all mainstream superheroes was the Black Panther.
Marvel’s original Black Panther character debuted in the summer of 1966, coincidentally just months before the launch of Bobby Seale and Huey Newton’s political party of the same name. Like Superman, Batman, Spider-Man and Captain America, the first mainstream Black superhero was created by Jewish comic book legends, in this case the dynamic duo of Jack Kirby (born Jacob Kurtzberg) and Stan Lee (born Stanley Lieber).
The Black Panther first appeared in a “Fantastic Four” issue, and is also known as T’Challa, the king and protector of the fictional African nation of Wakanda, a technologically advanced society hidden from the world. T’Challa possessed superhuman abilities, advanced technology and unmatched combat skills, and was considered one of those most brilliant men alive. The character and his storylines explored themes of identity, heritage and the responsibilities that come with power.
At the time of its creation, a strong, positive portrayal of an African superhero that defied stereotypes was a significant milestone in representation and diversity in the comic book industry. The Black Panther’s impact has been far-reaching, inspiring generations of readers as an enduring symbol of Black empowerment and pride.
Flash forward several decades after the character’s debut, and comics creator Christopher Priest was nearing the end of a transformative 60-issue run at the helm of the Black Panther title. Priest was the first Black writer to work full time at either of the big two studios, and his trailblazing reinvention of the character served as the primary inspiration for the two blockbuster movies that have earned acclaim in recent years.
In the final dozen issues of Priest’s “Black Panther” series, the story took a surprising turn. T’challa had vanished and was presumed dead. In his stead, a new Black Panther appears mysteriously on the scene: Kevin “Kasper” Cole, a narcotics officer in the NYPD’s Organized Crime Control Bureau.
Cole’s father was born in Uganda, but Kevin lives in a tiny apartment in Harlem with his Korean girlfriend, Gwen, and his Jewish mother, Ruth. Kevin is known as “Kasper” — after the well-known Casper the Friendly Ghost cartoon — because, as he puts it:
There once was the greatest cop who ever lived. A proud and noble warrior, someone to be both feared and respected. Jonathan Payton Cole. “Jack” Cole. Called him “Black” Jack because he was so dark. Just like they called his kid “Kasper,” because I was so light.
Meanwhile, Priest modeled Ruth after the mother on “Everybody Loves Raymond,” played by Jewish comedic actress Doris Roberts.
Cole originally “borrows” the Black Panther costume from the home of his boss, Sgt. Tork, an ally of T’challa who had held on to the costume for safekeeping. Cole’s motives were hardly altruistic, as Priest wrote on his blog at the time: “Kasper’s motive is to wear the costume so he won’t be recognized by the good guys or the bad guys as he goes about cleaning up his precinct so he can get a promotion to Detective so he can make enough money to marry his pregnant girlfriend and move them all out of Harlem.”
But what starts out as a side hustle for Cole soon evolves into a hero’s journey. When Cole is discovered by T’challa’s longtime adversary and half-brother, Hunter — AKA The White Wolf — he provides Cole with training, equipment and mentorship in order to use Cole as a proxy to hurt T’challa, who has resurfaced in New York City. The story soon becomes, in Priest’s words, “a war between The Black Panther (T’Challa) and the ‘white panther’ (Hunter) over the soul of this young kid.”
The story doesn’t end there: Cole decides to pursue official Wakandan acceptance as Black Panther by enduring rigorous initiation trials, and he soon receives support from none other than Erik Killmonger (the villain in the first “Black Panther” movie). Killmonger offers Cole a synthetic version of a heart-shaped herb, giving him T’challa-level powers. The series ends when Cole agrees to become an acolyte of the Panther god, Bast, instead of living as an imitator. He assumes a new title, The White Tiger (thereby becoming the second Jewish Marvel hero after Moon Knight to dress all in white and serve at the pleasure of an African deity).
Throughout the series, Cole’s Judaism is not a mere aside. Priest provides numerous examples of a strong Jewish identity: He dreams of his unborn son having a bar mitzvah (where they will serve “Bulgogi and ribs”). He dons a kippah and recites a Hebrew prayer at the grave of his slain friend and boss, Sgt. Tork. Even Erik Killmonger refers to Cole’s Jewish identity as a reason why Cole would identify with the underdog. Cole also proudly mentions his Jewish identity to several other characters in both Black Panther and in Priest’s short-lived follow-up series, “The Crew.”
(Priest originally envisioned the ensemble for “The Crew,” which wound up being mostly Black heroes, to be a much more diverse group, including not only Cole but also the one-time Avenger and New Warrior, Vance Astrovik, AKA Justice. That would have meant an unprecedented two Jewish superheroes on one team.)
Cole was the son of a non-Jewish African father and Jewish-American mother. (Marvel Comics)
One reason why Priest decided to make Cole Jewish could have been his personal familiarity with Jews. Priest himself went to a primary school in a Jewish neighborhood in New York City, where, he writes, “I had absolutely no sense of racism being directed at me… If I had a beef with another boy, it was about whatever it was about—race played absolutely no role… At least half of my friends were white. Right up through middle school, my girlfriend was a little Jewish girl.”
Fabrice Sapolsky, CEO and Founder of FairSquare Comics — which aims to “promote and give more exposure to immigrants, minorities and under-represented creators of the word” — hopes that Cole will not be the last comic character to represent an understanding of Jewish ethnicity beyond the “Ashke-narrative trope.”
“It is the right time for these kinds of stories to emerge,” said Sapolsky, who recently published a book starring an Asian-Jewish protagonist. He said he is also releasing a title soon that features a Black-Jewish heroine.
Cole’s journey has continued in a new series written by Ta-Nehisi Coates, over a dozen years after his first appearance (or 1-2 years in “Marvel time”). In the Coates narrative, T’challa convinces Cole to come out of superhero retirement and move to Wakanda. T’challa offers to train and outfit him not as The Black Panther or The White Tiger, but as an entirely new hero, simply known as Kevin Cole. In the most recent issues, he defends Wakanda alongside a veritable who’s-who of Black Marvel superheroes.
“One of the prime directives at Marvel has always been to create characters that resemble the world and people we know, that are around us,” Mike Marts, Priest’s editor on “Black Panther,” said about the groundbreaking representation that a Black-Jewish hero represents. “So making Kevin half-Jewish was most likely a result of collaboration between us (Marvel) and Priest… to create a character that our readers could identify with and relate to.”
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Anti-Israel, Antisemitic Views of US Republicans Concentrated Among ‘New Entrants’ to Party, New Poll Finds
People gather for the UTEP chapter of Turning Point USA’s event featuring Border Czar Tom Homan on Dec. 4, 2025, at the UGLC on the UTEP campus in El Paso, Texas. Photo: USA TODAY Network via Reuters Connect
A strong majority of Republicans in the US support Israel and reject antisemitism, but “new,” more liberal entrants to the party are more likely to hold an animus toward the Jewish state and tolerate antisemitic hatred, according to a major new survey.
The Manhattan Institute, a prominent US-based think tank, has released a new poll examining the evolving makeup of the Republican Party (GOP) and its current attitudes toward Israel and Jewish Americans.
The results show a GOP that still contains a strong, reliable core of pro-Israel voters, yet one that is increasingly fractured, with a growing minority expressing skepticism toward Israel or even openly hostile antisemitic views.
According to the poll, the majority of Republicans, defined as registered GOP voters or those who, regardless of party affiliation, voted for Donald Trump in 2024, remain consistently conservative on foreign policy and firmly supportive of Israel. The Manhattan Institute divided this group into two groups: “Core Republicans,” defined as “longstanding GOP voters who have consistently backed Republican presidential nominees since 2016 or earlier,” and “New Entrant Republicans,” defined as “recent first-time GOP presidential voters, including those who supported Democrats in 2016 or 2020 or were too young to vote in cycles before 2020.” The two blocs comprise about two-thirds and one-third of the GOP coalition, respectively.
Among the nearly 3,000 total respondents, 55 percent said that Israel is an “important and effective” US ally, while 23 percent said that Israel is “a country like any other” whose interests sometimes align with the US. An additional 12 percent agreed with a description of Israel as a “settler-colonial state” and a liability, indicating a heavy disdain for the Jewish state.
“New Entrant Republicans” perceive Israel in a far harsher light than the general GOP base, according to the data. Among this cohort, 24 percent see Israel as a “liability” while just 39 percent still consider Israel an important ally of the US.
Notably, old guard and newer members of the Republican Party have split perspectives on Qatar, with 41 percent of new entrants viewing the Middle Eastern country favorably compared to 23 percent of “core” Republicans.
The survey also delivers a stark warning about a troubling minority within the GOP and across the broader electorate that holds openly antisemitic views. According to the results, 17 percent of current Republicans can be categorized as “anti-Jewish,” defined as those who “self-identify as both racist and antisemitic and express Holocaust denial or describe Israel as a colonial state” or “do not self-identify that way but nevertheless hold both of those extreme positions.”
The Manhattan Institute found that newer entrants are more likely to be anti-Jewish.
“Anti-Jewish Republicans are typically younger, disproportionately male, more likely to be college-educated, and significantly more likely to be New Entrant Republicans,” the survey states. “They are also more racially diverse. Consistent church attendance is one of the strongest predictors of rejecting these attitudes; infrequent church attendance is, all else equal, one of the strongest predictors of falling into this segment.”
This group is also in general more politically liberal, according to the survey: “Given that many of these voters are younger and former Democrats, more progressive policy tendencies are unsurprising.”
Notably, the Manhattan Institute found slightly higher levels of anti-Jewish sentiment (20 percent) among Democrats.
Among newer Republicans, 38 percent believe that Jews are more loyal to a foreign country than the US, compared to 24 percent of more traditional Republicans.
The “new entrant bloc is more likely to express tolerance for racist or antisemitic speech, more likely to support political violence, more conspiratorial, and — on core policy questions — considerably more liberal than the party’s traditional base,” the Manhattan Institute writes. “These voters are drawn to Trump but are not reliably attached to the Republican Party.”
A key factor in the data is age, with the survey showing a major generational divide in which older GOP voters are much more supportive of Israel and less likely to express antisemitic views than their younger cohorts.
According to the data, 25 percent of GOP voters under 50 openly express antisemitic views as opposed to just 4 percent over the age of 50.
Startlingly, a substantial amount, 37 percent, of GOP voters indicate belief in Holocaust denialism. These figures are more pronounced among young men under 50, with a majority, 54 percent, agreeing that the Holocaust “was greatly exaggerated or did not happen as historians describe.” Among men over 50, 41 percent agree with the sentiment. There are also substantial divisions among racial lines. Whopping amounts of black and Latino GOP voters, 66 percent and 77 percent, respectively, believe in Holocaust denialism. Thirty percent of white GOP voters deny or minimize the Holocaust, according to the Manhattan Institute.
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Neo-Nazis Deploy AI Apps as New Creative Weapons Against Jews, Watchdog Groups Reveal
Screenshots taken on Oct. 23, 2025, of three Sora videos created by user “Pablo Deskobar.”
Large language model (LLM) programs marketed as “artificial intelligence” have become common tools in the kits of online extremists advocating a genocide of the Jewish people, according to new research from longtime watchdogs of antisemitic hate groups and terrorist movements.
On Tuesday, the Anti-Defamation League (ADL) released its report, “The Safety Divide: Open-Source AI Models Fall Short on Guardrails for Antisemitic, Dangerous Content,” which presented the results of testing 17 LLM models — including Google’s Gemma-3, Microsoft’s Phi-4, and Meta’s Llama 3 — which are available for anyone to download and customize to their preferences.
“The ability to easily manipulate open-source AI models to generate antisemitic content exposes a critical vulnerability in the AI ecosystem,” said Jonathan Greenblatt, CEO of the ADL. “The lack of robust safety guardrails makes AI models susceptible to exploitation by bad actors, and we need industry leaders and policymakers to work together to ensure these tools cannot be misused to spread antisemitism and hate.”
In addition to the “open source” models, the group’s researchers analyzed OpenAI’s “closed source” GPT-4o and GPT-5 as a comparison and reported a surprising finding.
“As suggested by previous research and data, OpenAI’s closed-source GPT-4o beat every open-source model (save gpt-oss-20b) in nearly every benchmark, compared to the next highest, the open-source Phi-4 with a score of .84,” the ADL researchers wrote. “GPT-5, in contrast, despite being a newer model than GPT-4o, had a lower guardrail score (.75 compared to .94), fewer refusals (69% compared to 82%), more harmful content (26% compared to 0%) and a higher evasion rate (6% compared to 1%).”
The analysts considered varying explanations for their findings including the possibility “that GPT-5 is designed for ‘safe completions’ (partial or high-level answers), leading to significantly fewer refusals than GPT-4o (e.g., 0% vs. 40% in one prompt). This also resulted in a change of tone. In Prompt 3, for example, GPT-4o started with a preamble about the sensitive nature of the topic, while GPT-5 usually omitted the warning, choosing instead to address and illustrate problematic tropes within the answer itself.”
The complexity of analyzing the LLM models and ambiguity of the results led the ADL to adopt a cautious tone and assess that “we cannot claim a strict linear boost in overall capability.”
“The decentralized nature of open-source AI presents both opportunities and risks,” said Daniel Kelley, director of the ADL’s Center for Technology and Society. “While these models increasingly drive innovation and provide cost-effective solutions, we must ensure they cannot be weaponized to spread antisemitism, hate, and misinformation that puts Jewish communities and others at risk.”
In its list of recommendations in response to the research findings, the ADL urged governments to “establish strict controls on open-source deployment in government settings, mandate safety audits and require collaboration with civil society experts, [and] require clear disclaimers for AI-generated content on sensitive topics.”
The ADL report came out a few days after the Middle East Media Research Institute (MEMRI) published a new analysis of how online neo-Nazi advocates have started to use AI models. The group described the discovery of custom AIs with names like “Fuhrer AI” and “Deep AI Adolf Hitler Chat” programmed to speak in the style of the Nazi leader and to promote his genocidal ideology.
“We are also witnessing the rise of a new digital infrastructure for hate. And it’s not just fringe actors,” Steven Stalinsky, executive director of MEMRI, and Simon Purdue, director of MEMRI’s Violent Extremism Threat Monitor project, wrote in their analysis. “State-aligned networks from Russia, China, Iran, and North Korea amplify this content using bots and fake accounts, sewing division, disinformation, and fear — all powered by AI. This is psychological warfare. And we are unprepared.”
Stalinsky and Purdue warned that “the threat isn’t hypothetical. We’ve been studying how extremists began experimenting with generative AI as early as 2022. Since then, the volume, coordination, and sophistication have grown dramatically.”
Analyzing the many dimensions of the threat posed by AI has recently drawn significant research attention from both the ADL and MEMRI, with the two groups findings’ complementing one another.
Last month, The Algemeiner reported on MEMRI’s in-depth analysis, “Artificial Intelligence and the New Era of Terrorism: An Assessment of How Jihadis Are Using AI to Expand Their Propaganda, Recruitment, and Operations and the Implications for National Security.” In October, the ADL released its report, “”Innovative AI Video Generators Produce Antisemitic, Hateful, and Violent Outputs.”
Meanwhile, Israel has begun moving quickly to integrate AI into its war plans.
Last week, the Israel Defense Forces announced its “Bina” initiative, named after the Hebrew word for “intelligence.” This restructuring and consolidating of Israeli military efforts in artificial intelligence-fueled warfare specifically aims to counter aggression from Iran, China, and Russia.
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Can Jewish tradition help you stay sane when all your bosses are ‘idiots’?
Dear Bintel,
My work colleagues and I need your help. Does Jewish tradition have anything to say about how not to lose your mind when all your bosses are idiots?
Signed,
Losing It
Dear Losing It,
Proverbs 29:2 sums up the impact of bad leadership on morale better than I can: “When a wicked man rules, the people groan.” Believe me, I can hear you and your colleagues groaning in response to every ridiculous email and edict from your inept employers.
The Bible is also full of stories about individuals saddled with work they neither want nor enjoy. Jeremiah is a reluctant prophet ordered to deliver messages nobody wants to hear. Jonah also pointed out the futility of his assignment, saying, essentially, “Why should I tell everyone they’re evil when they won’t listen?” Meanwhile, Moses tries to talk God out of giving him the task of leading the Jews out of Egypt.
And what does the Talmud have to say about all this? The sages portray pushback not as insubordination, but as part of the fundamental relationship between Jews and God: We have a responsibility to demand justice and challenge authority.
But how do you do it without getting fired? Speaking truth to power is an art. Nathan the prophet did it with panache: He got King David to see the error of his ways by relating a parable. When David noticed that the man in Nathan’s tale had transgressed, Nathan said to David, “You are the man!”
Now, I’m not saying your work life will improve if you tell your terrible bosses a story in which the villains are thinly veiled versions of themselves. Nor am I suggesting that you must endure 20 years of servitude, like Jacob did, in order to get some sheep and the woman of your dreams, or that you should argue about every single thing you’re asked to do, as did Moses.
But here’s an oft-quoted Talmudic saying that expresses one of Judaism’s guiding principles, and I think it’s relevant to your work-life quandary: “It is not up to you to complete the task, but neither are you free to avoid it.”
In other words, you aren’t responsible for fixing everything that’s wrong with your job. But you are required to make an effort.
What might that look like? How about cheerfully encouraging adherence to best practices by offering evidence-based recommendations? Or matter-of-factly questioning a pointless policy — without pointing fingers — by simply showing that it’s hurting the bottom line or creating delays?
Now I wouldn’t want you to get on the bosses’ bad side or put yourself in the firing line in the course of offering criticism veiled as new ideas. To help your cause, enlist trusted colleagues to backread that email before you send it, or ask others to jointly request a meeting to propose a new approach to something you’re aching to improve.
What if your suggestions and complaints go unheeded? The Talmud tells of a rabbi who predicts that those on the receiving end of his protests “will not accept the rebuke from me.”
Do it anyway, is the response: “Even though they will not accept it, the Master should rebuke them.”
Consider, too, this beautiful precept from the great philosopher Maimonides: “Each of us should see ourselves as if our next act could change the fate of the world.” Meaning that every small choice you make as you carry out your duties — rendering a compliment to an overwhelmed work friend, making a correction without judgment, sharing a shortcut with the team or listening to a colleague’s frustration — matters.
I truly believe that part of how we maintain our sanity in the face of incompetence or evil is by standing up for our own values, even when it seems pointless. If you subscribe to the notion that every righteous act we perform, no matter how small, contributes to repairing our broken world, and if you can truly believe in the power of individual good deeds, it will go a long way toward restoring your peace of mind.
Peace of mind can also come from the time-honored Jewish tradition of kibbitzing. If you don’t already have an online group on WhatsApp or Discord where you and your coworkers can kvetch as well as support each other away from the bosses’ gaze, start one. If your work is in-person, in the office, rather than remote, invite a couple of colleagues out for a beer or coffee or a meetup in the park.
I’d be remiss if I didn’t also serve up this oft-quoted Talmudic nugget: “A person should love work and not hate it.” The ancient rabbis believed work not only supports one’s material needs, but also provides dignity and self-worth — or so it should. If it’s impossible for you to love your work given your current situation; if you can’t bear the thought of sticking it out the way Jacob did; and if you don’t feel motivated enough to push back one small act at a time, as Maimonides advised, well then, you could always go all out and confront those idiotic bosses head on.
Of course, if you do that, they might hand you your walking papers. Then again, maybe being forced to look for a new job isn’t the worst thing that could happen given your disdain for your situation. Maybe you’re thinking of quitting anyway — and maybe that’s not a bad idea. As a more contemporary Jewish sage, Bob Dylan, once said, “All you can do is do what you must.”
Signed,
Bintel
What do you think? Send your comments to bintel@forward.com or send in a question of your own.
This is Beth Harpaz’s final column for Bintel Brief. She managed and wrote for the column from 2022 to 2025.
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