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6 spectacular synagogues from a new book on Manhattan’s houses of worship
(New York Jewish Week) – In the mid 1990s, New York-based photographer Michael Horowitz wandered into the Eldridge Street Synagogue, a historic synagogue that is now dedicated to preserving the history of the Jewish Lower East Side.
At the time, the synagogue was undergoing a massive, $20 million, 20-year restoration. Horowitz, who is Jewish but said he is “not religious,” was moved by the resilience and perseverance of the congregation. Even more so, he was attracted to the building’s architecture and the dedication the community poured into preserving it.
Horowitz returned to Eldridge Street over the years to document each stage of the building’s renovations. It was in 2013, while looking for a new photography project, that Horowitz realized his impulse to document Eldridge Street could be translated to houses of worship throughout the city. He spent the next decade photographing Manhattan’s churches and synagogues — 95 of which are spotlighted in his new book “Divine New York: Inside the Historic Churches and Synagogues of Manhattan.”
Together, these buildings tell a fascinating New York story of immigration, architecture, faith and progress. “I wanted to open the doors to the public,” Horowitz, 71, told the New York Jewish Week. “I wanted to show everyone what was going on inside these buildings and show them how beautiful they are.”
He worked his way from Lower Manhattan through Harlem to some of the most notable houses of worship in the borough — from St. Patrick’s Cathedral in Midtown to the First Roumanian American Congregation, a now demolished Orthodox synagogue on the Lower East Side once known as “The Cantor’s Carnegie Hall.” Since beginning the project, a dozen of the buildings Horowitz photographed have been demolished, he said.
“Everyone should take the time and view them — even if you’re not religious,” added Horowitz, who has been interested in ecclesiastical architecture since he was a student at Queens College. “Then people will get an idea of what makes that specific group of people interesting and beautiful regardless of the dogma.”
According to writer Liz Hartman, who wrote the text to accompany Horowitz’s photos, these buildings tell the story of New York itself: When immigrant groups first came to the city with few resources, the structures were small and unassuming. Synagogues were built to serve one particular community — the Lower East Side’s Bialystoker Synagogue, for example, whose congregants were new immigrants from Bialystok, Poland. As the Jewish community began to prosper — and as immigrants began to arrive from all over Europe — synagogues became grander, more confident and diverse in membership.
“New York is the story of immigration, and the churches and synagogues are the story of immigration as well,” Hartman said. “Immigrants — New Yorkers — projected themselves through their houses of worship, and in a way that’s what made the city work. I hope that we can look at this project and see a story of immigrants — and see that we can support this with different groups going forward.”
Eleven of the houses of worship featured in “Divine New York” are synagogues. The New York Jewish Week tasked Horowitz and Hartman with selecting the most historically or architecturally significant synagogues of the bunch —no easy task because every house of worship in the book is a historic and notable one. Keep reading to see their selections and to learn more about these important Jewish sites.
Eldridge Street Synagogue (12 Eldridge St.)
A prominent stained glass window at Eldridge Street was destroyed in a 1938 hurricane — it wasn’t replaced until 2010, with a design from artist Kiki Smith (right). (Michael Horowitz)
This historic Lower East Side synagogue, dedicated in 1887, was the first synagogue building in New York erected specifically as a Jewish house of worship. “Right from the start, it distinguished itself from other synagogues by welcoming Jews from all over Eastern Europe while other congregations were defined by the towns or cities from which they came,” Hartman writes in the book. “It was also economically diverse; migrants right off the boat, peddlers, sweatshop workers, bankers, and entertainers were among its members.” The synagogue was also Orthodox at a time when New York’s grandest synagogues were being built by Reform congregations.
Eldridge Street Synagogue as seen from the balcony. (Michael Horowitz)
For decades, the synagogue thrived as Jewish immigrants filled the Lower East Side. However, by 1940, facing a dwindling membership, the congregation could no longer maintain the main sanctuary and closed it down. By 1970, the building was in danger of collapse and demolition. Students, journalists and historians teamed up to save the synagogue; the restoration began in 1986 and continued to 2007. Today, the building is known as the Eldridge Street Synagogue and Museum, which features exhibits, history and lectures on immigrant life in New York.
The Bialystoker Synagogue (7-11 Bialystoker Pl.)
The Bialystoker Synagogue is found in a Lower East Side building with an unassuming exterior, a holdover from the Methodist Church that was once there. (Michael Horowitz)
Founded on the Lower East Side in 1865, the Bialystoker Synagogue made its home in 1826 church building, purchased from a Methodist congregation, made with schist from Manhattan bedrock. The congregation maintained the austere exterior — though the interior was updated dramatically and boasts a grand ark and floor-to-ceiling stained glass windows. Curiously, an image of a lobster is featured on the elaborately painted ceiling murals — with little explanation for how the non-kosher crustacean might fit into the synagogue’s mission or Jewish identity. One hint is that the panel marks the Hebrew month of Tammuz, which corresponds with the astrological sign of Cancer, the crab. “It was bought from the Methodist Mariner’s Church, and there were a lot of fishermen that belonged to that church,” Horowitz told the New York Jewish Week. Or perhaps a kosher-keeping muralist didn’t know the difference between a lobster and a crab.
An image of a lobster is on the ceiling of the synagogue, in a mural marking the Hebrew month of Tammuz. (Michael Horowitz)
The synagogue, built in a traditional Orthodox style, has a balcony for women worshippers. In one corner of the balcony, a hidden door leads to an attic, which Hartman writes was allegedly a stop on the Underground Railroad.
The synagogue underwent a renovation in 1988 and is still an active traditional Orthodox congregation.
Central Synagogue (652 Lexington Ave.)
Central Synagogue moved into its Lexington Avenue location in 1872. While most congregations face east, towards Jerusalem, Central faces west. Hartman explains that the real estate was “too good to pass up,” and the congregation decided to have an entrance on Lexington. (Michael Horowitz)
Completed in 1872, the building that houses the renowned Reform congregation in Midtown East seats nearly 1,500 people — a fraction of the congregation’s approximately 2,600 members. That’s a long way from the original 18 members from Bohemia, a region of the present-day Czech Republic, who started the congregation in 1846 in a remodeled church in the East Village.
Central Synagogue was built around the same time and in the same neighborhood as the Episcopal St. Thomas Cathedral and the Catholic St. Patrick’s Cathedral — some of New York’s grandest churches, which are also featured in the book. “Each of the groups were saying, ‘We’re here and we’re proud and we have prosperity.’ They were showing off, but in a really beautiful way,” Hartman said. “For Central, it was very much a message of assimilation. They were as interested in liberty, inclusion and reform as they were in Jewish ritual.”
Congregation Shearith Israel (8 West 70th St.)
Congregation Shearith Israel, also known as the Spanish and Portuguese Synagogue, was the only synagogue in New York for nearly a century and a half. The congregation moved several times before finding a permanent home on the Upper West Side. (Michael Horowitz)
Congregation Shearith Israel, also known as the Spanish and Portuguese Synagogue, was the first Jewish congregation in the United States, made up of Sephardic Jews who had arrived in New York in 1654 via Recife, Brazil. The congregation was the only Jewish one in New York for a century and a half before a faction of Ashkenazi members grew big enough to split off and form B’nai Jeshurun in 1825. While the congregation was housed in several different buildings throughout its history, it has been in its current home on the Upper West Side since 1896.
Temple Emanu-El (1 East 65th St.)
Temple Emanu-El was named one of eight “religious” wonders in the United States by CNN, writes Hartman. (Michael Horowitz)
Founded by a small group of German Jews in 1845, Temple Emanu-El has become one of the grandest and more well-known synagogues in New York, boasting prominent members like ex-mayors Ed Koch and Mike Bloomberg, as well as hundreds of other influential Manhattanites.
Considered one of the leading synagogues in the Reform movement, Emanu-El made waves throughout the 19th century for translating all-Hebrew services into German, then English, as well as for installing an organ and for abandoning the mechitzah, the traditional divider between men and women during prayer. After several spots downtown, the congregation moved into its current building on 5th Avenue — the former site of John Jacob Astor’s mansion — in 1927. It can hold 2,500 people, making it one of the largest synagogues in the world.
Park East Synagogue (163 East 67th St.)
The architects Schneider and Herter “took a no-holds-barred approach to the elaborate Byzantine-Moorish design of the synagogue,” writes Hartman of the arches, colors, stained glass and ark at Park East. (Michael Horowitz)
Built in 1890 by brothers Jonas and Samuel Ephraim in honor of their late father, Zichron Ephraim, this Orthodox synagogue has elaborate and eclectic arches, cupolas and stained glass throughout its design, reflecting its prominence in the New York Jewish community. “The design of the synagogue is anything but subtle and so, too, is its spiritual leader for more than 50 years, Rabbi Arthur Schneier, who is outspoken in his advocacy of religious freedom, human rights, and mutual respect,” writes Hartman.
It was Schneier who invited Pope Benedict XVI to Park East in 2008, marking the first ever papal visit to a synagogue in the United States. Schneier, who is currently searching for a successor, was conferred a papal knighthood for interfaith effort for religious freedom. For many decades, Park East was a haven for Jews who immigrated from the Soviet Union.
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In David Baerwald’s epic tale of espionage and wartime horrors, family history is stranger than fiction
“When I started out writing this book, my model wasn’t James Clavell,” David Baerwald said with a laugh, as he paused for a smoke break at a waterfront picnic table in his current hometown of Kingston, New York. “It was more like Bernard Malamud, or something; it was this kind of interior, depressing thing about a family coming to grips with its crimes — the hazards of epigenetic traumatic memory in a family, and what it does to people. It was a much more personal tale, you know? I wasn’t really thinking of this huge, swashbuckling thing.”
The Fire Agent, Baerwald’s debut novel, is indeed a huge, swashbuckling affair, an epic, massively entertaining and often gut-punchingly horrifying tale of international espionage spanning four continents, two world wars and countless collisions between heartfelt idealism and the harsh realities of human behavior over its 600 pages. Though some of its characters and most of its conversations are fictional, The Fire Agent is firmly grounded in actual historical events and figures both well-known and obscure — some of which are truly stranger than fiction.
“I would not have dared to make up most of this,” Baerwald said with a shrug. “Some of the characters are so over-the-top, they’re like super-villains from a Bruce Lee movie or Get Smart. The Black Dragon Society? Treasure hoards of Chinese gold? That all sounds ridiculous, like something out of Terry and the Pirates, or fucking Indiana Jones. But it all happened! I really wanted to provide people with clues, so that they could look into the actual history, because I found it so interesting.”
Much of The Fire Agent’s plot is based around the life and career of Ernst Baerwald, the author’s actual grandfather, a German Jew who spent several decades in Japan — ostensibly working as a liaison for the German chemical conglomerate IG Farben, though the position served as cover for his extensive and deeply impactful espionage activities on behalf of the German (and later the United States) government. Long dead by the time his grandson was born in 1960, Ernst rarely came up in family conversation. “He went largely unrecognized in his lifetime,” said Baerwald. “Nobody ever really talked about him, and from what people would tell me about my grandfather, I had the impression that he was this kind of bum that sold ink on the streets in Tokyo. I had no idea that he’d led this crazy life!”
It wasn’t until about eight years ago, when Baerwald was cleaning out his parents’ wildfire-threatened West Los Angeles home, that he got an initial glimpse at Ernst’s actual occupation. “There were two boxes with a bunch of his papers that were in his office when he died,” Baerwald said. “They’d just been packed up and put away and buried under, like, 1960s-era skis and gardening equipment. In fact, I was gonna throw them away without looking at them; I was like, ‘Well, I’ve lived long enough without them.’ But this woman that was working with me, archiving the things in the house, she was like, ‘Well, let’s have a look.’”
Along with Ernst’s diaries and letters, Baerwald found maps and photographs of Japan, a Samurai sword and a miniature spy camera from the 1930s, and a speech that his grandfather had given to a U.S. government-run spy school in San Francisco in 1943. “I realized that there was, in fact, a huge story here that I needed to uncover,” Baerwald recalled. “That speech to the spy school was really the map to a huge portion of what I was soon to be researching. I didn’t know where it would take me, I didn’t know what it was for; I just knew that that was what I had to do, and suddenly that became my only thing in life.”
Baerwald is singer-songwriter, multi-instrumentalist and film and TV composer best-known for Boomtown, his platinum-selling 1986 album by David & David, his duo with musician and producer David Ricketts, as well as his Golden Globe-nominated song “Come What May” from the Moulin Rouge! Soundtrack. His songs have been recorded by such disparate luminaries as Waylon Jennings, Sheryl Crow, Susanna Hoffs, Fishbone and Olivia Newton-John, but Baerwald said that writing a novel felt surprisingly natural for him.
“My first role was research, not writing,” he said. “But I did write some scenes just to see if I could do it, to see if I could actually write longform without meter or rhyme schemes, and it was like stepping into a warm, welcoming seat. You can get to feeling pretty claustrophobic as a songwriter; I’d accumulated a lot of rules for myself over God knows how many decades of doing that, just to survive — practices that I had acquired, mindsets — and I was happy to let them go, frankly. And I realized that there were a lot of things that I learned from not just lyric writing, but composition, that applied to writing a novel. When you’re composing for monophonic instruments like flutes or strings, they play the chords together as a group, but they’re each playing individual lines; and when you’re structuring complicated human interactions, that kind of muscle memory is really handy.
“To me, plots are like chord changes,” he continued. “They’re signifiers for change, but the real change is happening within the chord. It’s actually like a thousand minnows swimming in vaguely the same direction, rather than these monolithic events that proceed one after the other; there’s always a certain individuality in their movement. So if you think about characters like, ‘Here’s the cello section, and here’s the percussion,’ or whatever, it enables you to structure these sort of complicated scenes where everybody’s got some agenda, and everybody’s got their own melody that they’re singing.”
And as Ernst’s improbably cinematic life gradually unfolded for Baerwald through the diaries and correspondence of his grandfather and other family members (including Baerwald’s father Hans, who taught political science and Japanese studies at UCLA for 30 years), the plot of The Fire Agent fell into place. “I didn’t really need to outline the plot, because I already had the outline. It was his life — and it was like, ‘Wherever he goes, I go,’” he said with a laugh. “I just did research along the way to find out what he was doing and what was happening around him. Whether there’s a huge earthquake or whether there’s a plague or whether there’s a war, it kind of gives you the plot point, right there.”
Far more challenging for Baerwald was dealing with the “emotional rollercoaster” of researching the many soul-crushing horrors that his grandfather witnessed (and, in some cases, was directly involved in) as a soldier, citizen and spy. “I would find myself just weeping more than once,” he said. “You just find yourself coming across these artifacts that really take you into the historical moment, and it’s really powerful. I remember I was in the rare books library at Columbia, looking at my uncle’s papers, and there was a letter from one of the soon-to-be-dead fighters during the Lublin Massacre, and it’s 28 pages of just savagery. So I’m sitting there, reading the details of this doomed-yet-heroic effort, and I feel this little tap on my shoulder, and this girl says, “Excuse me, Sir, I’m sorry — there’s no crying on the manuscripts.’”
Indeed, one of the major themes running through The Fire Agent is mankind’s innate ability to solve a major problem while creating even worse ones with the solution. Early on in the story, Ernst is present at the unveiling of the Haber-Bosch process, the revolutionary industrial development which enabled man to produce synthetic ammonia on a grand scale — a discovery which then allowed the industrial synthesis of nitrogen fertilizers, which were desperately needed by farmers across the globe at the beginning of the 20th century. Unfortunately, while this discovery saved humanity from worldwide famine, the industrial-scale production of ammonia and ammonium nitrate also resulted in tremendous carnage on the battlefield and elsewhere.
“I knew that there was going to have to be some reference in the book to the transformation from life-giving fertilizers to life-taking gunpowder and phosgene gas,” said Baerwald. “The Haber-Bosch process has made the lives of the probably 7 billion people alive today possible, but it’s bleached the coral in the ocean, and the high-pressure tests that emerged from it ultimately fueled the Nazi air force and tanks and trucks…
“There are a lot of scientists in my family,” he said, “and one of them said something to me once that I put in Albert Einstein’s mouth in the book: ‘Look at us — we’re in the dreamiest of sciences, astrophysics, and what are we doing? We’re making missile trajectories and warheads.’ And that’s been a kind of a refrain in my family for my whole life, this awful feeling of being trapped in a sociopathic system that takes everything beautiful and turns it into a weapon somehow, that takes brotherhood and camaraderie and turns it into teams and armies, and takes love and turns it into prostitution.
“One of the reasons I chose the music business was that I didn’t want to be part of all that. I thought, ‘Even at its very worst, at least I’m not making weapons!’” Baerwald said. “But apparently, I am! Ultimately, the record companies started merging with multinational corporations who made fucking nuclear weapons, and now Spotify has gobbled up all my friends’ livelihoods and is investing in AI weapons. You can’t get away from this shit!”
Though he’s currently busy promoting The Fire Agent, Baerwald says that a sequel is already in the works, one which will include material cut from the first novel. “I’ve been like a guy chasing a piece of paper across a windy field for like seven years,” he said. “The full story was always just slightly out of reach — for the 600 pages that I ended up with, I wrote probably 1400. I wanted to take The Fire Agent up to 1980, but I realized that there was no way I’d physically able to do it; I honestly thought I was going blind by the end of it. But now I’m really looking forward to working on the next one.”
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Bamba blankets NYC after Park Slope Food Coop vote to boycott Israeli products. What’s next?
(JTA) — Jewish institutions are responding to a boycott of Israeli products at a Brooklyn grocery store by buying up Bamba.
Four thousand free bags of the Israeli peanut butter-flavored snack made their way Sunday along the Celebrate Israel Day Parade route up Fifth Avenue, passed around by volunteers with UJA-Federation of New York.
It was the organization’s first response to a contentious election result at the Park Slope Food Coop, the members-only Brooklyn grocery store that last week voted to boycott Israeli products. Bamba is one of the products no longer sold at the coop as a result of the boycott and a symbol of the Israeli snack food industry.
The Bamba distribution was coordinated by UJA, which was a sponsor of the parade, and the nonprofit group Met Council, which will also be distributing bags across their network of food pantries. (An initial purchase of 20,000 bags was made by UJA in the wake of the coop vote last week.) The snacks were brought to UJA’s office by truck on Friday.
The Met Council will distribute the remaining Bamba to the hundreds of food pantries who receive its food deliveries, including the 14 it owns and operates, by next week, CEO David Greenfield told the Jewish Telegraphic Agency.
“They smartly decided to make lemonade out of lemons,” Greenfield said of the UJA initiative. (Some of the pantries, he noted, may decline the Bamba anticipating clients with peanut allergies.)
The Bamba will be added as an additional free snack item to pantry clients’ usual takeaways. Some of it will also be delivered directly to Holocaust survivors within the Met Council’s network.
Sunday’s parade was a respite for members of the Jewish community who say they felt alienated in the wake of the coop vote Tuesday night. But it was also controversial due to New York City Mayor Zohran Mamdani’s decision not to attend — a mayoral first — and the surprise appearance of far-right Israeli Finance Minister Betzalel Smotrich.
But why purchase the popular Israeli snack in bulk, as opposed to encouraging local grocery stores to stock up on it and other Israeli items?
“There are a bunch of ideas on the table,” Hindy Poupko, senior vice president of the UJA-Federation told JTA. “We wanted to do something in the immediate aftermath of the boycott to demonstrate solidarity with the anti-boycott members of the coop, and all the work that they put into it. We wanted to immediately demonstrate to our community that we are able to respond quickly when these things happen, and also demonstrate that we will always be on the side of coops working together — not engaging in boycotts.”
One option UJA is floating, Poupko said, is an Israeli fair at a number of Jewish community centers where visitors can purchase Israeli goods.
Some advocates have even begun taking legal action against the coop, hoping to see the items restored to the shelves.
A group of pro-Israel activists filed a cease and desist motion in response to the boycott, alleging that the boycott itself is illegal and discriminatory.
CUNY law professor Jeffrey Lax announced in a post on X Wednesday that he had filed a New York State Division of Human Rights complaint on behalf of his Jewish advocacy group alleging that the boycott violates a state law that prevents the boycott or blacklist of products based on protected classes, including national origin.
“Instead of bringing neighbors together, this community institution chose to alienate many of its longtime Jewish members and their allies by banning a handful of Israeli products,” the ADL of New York/New Jersey said in a Thursday statement on X. “This move does nothing to advance peace in the Middle East; instead, the heinous rhetoric about Israel and Jews invoked in the process to ban these products contributes to the intense climate of antisemitism in NYC.”
The coop itself has not responded to JTA’s requests for comment. Activists aligned with the boycott, which passed with a 67% majority, referred JTA back to a press release distributed immediately following the vote last week.
“Tonight’s win is proof that cooperative movements are powerful models for exercising solidarity and participatory democracy,” coop board candidate Taylor Pate said in the May 26 statement.
In addition to Bamba, a variety of bell pepper sold only in the winter, persimmons, olive oil, sesame products, and Dorot frozen herb cubes are affected by the Park Slope Food Coop boycott. Two of the brands, Al Arz Tahini and Equal Exchange olive oil, are made at least in part by Arab-Israelis.
Asked for comment in regards to the coop vote results, Jewish Community Relations Council CEO Mark Treyger, through a spokesperson, referred JTA to a May 9 sermon by Congregation Beth Elohim senior Rabbi Rachel Timoner, in which she called it “the hyper local example of a proxy war.”
“If the boycott was designed to change Israel’s policies or to create a Palestinian state, or if it had the goal of safety, freedom, and equality for both Israelis and Palestinians, many of us would support it,” Timoner added. “But the BDS movement is not that.”
Timoner clarified her stance on the boycott at the coop in a sermon days after the vote.
“I do think that there is a lot of antisemitism threaded through the entire conversation about Israel,” Timoner said in the May 29 sermon. “But the vast majority of people who voted for that boycott were simply trying to say that what is happening to the Palestinians is wrong.”
A representative for Nestlé, the parent company of Osem, which manufactures Bamba, did not respond to a request for comment about the boycott.
The boycott means Brooklynites will have one fewer place to buy Bamba, the now ubiquitous snack that has been sold at Trader Joe’s for the last decade and is credited with reducing the prevalence of peanut allergies in Israel.
There’s at least one other place in New York City where Bamba was once available and no longer is. In March 2021, at the opening of baseball season, Bamba and the New York Mets announced a partnership in which the snack would be sold at the stadium in the main snack kiosks. The following year, the baseball team and the snack launched a sweepstakes for children to win free tickets to a game.
Since a March 2023 announcement that the brands would partner again for the season, Bamba has not publicly commented on their partnership. The Mets did not respond to a request for comment.
This article originally appeared on JTA.org.
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Hezbollah rejects US-brokered ceasefire deal struck by Lebanon and Israel
(JTA) — Hezbollah appears to have rejected a ceasefire that the United States brokered between Israel and Lebanon, where the Iranian proxy is based.
The deal reportedly would have allowed Israel to remain in southern Lebanon, where it has established a buffer zone, but not permit any attacks in Beirut unless Hezbollah attacked Israel within its own borders. It would also have required Hezbollah fighters to leave the buffer zone.
A top Hezbollah leader said accepting a demand to leave southern Lebanon would amount to “surrender” for the group.
“What we are concerned about is an end to the aggression, ceasefire and Israel’s withdrawal,” Secretary-General Naim Qassem said in a televised statement on Thursday, the Associated Press reported. “We did not make any commitment to any party to stop resisting as long as there is occupation.”
Dozens of Israeli soldiers have died in the fighting, which Hezbollah is increasingly prosecuting with the use of drones.
The rejection comes as the U.S. House of Representatives voted to rebuke President Donald Trump and his war on Iran on Wednesday, narrowly passing a resolution that limits Trump’s power to continue the war without congressional approval.
Four Republicans voted with Democrats on the bill, in a sign of how opposition to the war, which Trump launched jointly with Israel in February, is crossing party lines ahead of high-stakes midterm elections in the United States.
The bill would not require presidential signoff but is seen as unlikely to substantively change Trump’s handling of the war, which he has insisted does not require congressional approval.
Trump called the vote “meaningless” in a post on Truth Social on Thursday morning.
“Yesterday, in a meaningless vote, the House voted, 4 bad Republicans and all of the Dumocrats, to limit my War Powers, right in the middle of my final negotiations to end the War with the Islamic Republic of Iran,” he wrote. “Who would do such an unpatriotic thing.”
The bill now goes to the Senate, where a similar measure has advanced in recent weeks, also with support from a handful of Republicans. It comes at a delicate time, as an uncertain ceasefire struck in early April has now stretched on without a resolution for longer than active hostilities unfolded. Trump has failed to achieve the terms for a deal to permanently end the war that he said he wanted, and this week said he thought the constant negotiations had grown “very boring.” Hezbollah’s apparent rejection of a ceasefire deal is another setback.
Iran has continued to battle during its ceasefire with the United States, though not against Israel: On Wednesday, it struck Kuwait’s main airport, killing one and injuring 60.
Also on Wednesday, Trump confirmed reports that he had called Israeli Prime Minister Benjamin Netanyahu “f—ing crazy” during a call on Monday in which Trump pressed Netanyahu to strike a ceasefire with Hezbollah, Iran’s proxy in Lebanon. Trump told a New York Post podcast that he was “a little perturbed at his constantly fighting with Lebanon” but that he liked Netanyahu and worked well with him.
This article originally appeared on JTA.org.
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