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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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The post 6 spectacular synagogues from a new book on Manhattan’s houses of worship appeared first on Jewish Telegraphic Agency.

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Trump endorses Netanyahu for reelection, warning Israelis against choosing another leader

President Donald Trump endorsed Israeli Prime Minister Benjamin Netanyahu for reelection, giving his longtime ally a major boost just nine days before Israel’s Oct. 27 election, which polls indicate could end without a clear winner.

“Please let this letter serve to represent my complete and total endorsement of Bibi Netanyahu in his upcoming race for re-election as Prime Minister of Israel,” Trump wrote Sunday in a lengthy post on Truth Social, praising Netanyahu as a strong leader and trusted partner in confronting Iran.

Netanyahu, Israel’s longest-serving prime minister, is seeking a seventh term after surviving political crises that repeatedly appeared likely to end his career — most significantly after the Oct. 7, 2023, Hamas attack. Recent polls suggest neither Netanyahu’s right-wing coalition nor the opposition is sure to win the 61 seats needed to form a government in the 120-member Knesset.

In his endorsement, echoing the sentiment of Netanyahu’s campaign, Trump warned Israeli voters that choosing anyone else as prime minister could put more pressure on the United States to deal with threats in the Middle East alone. “If Israel has the wrong leader, which would be anyone other than Bibi, America will have to do this work ourselves, and I am not inclined to do so,” Trump wrote. “Bibi Netanyahu has been strong, brave, and brilliant in the face of tremendous opposition, including that coming from even Israel, itself.”

Gadi Eisenkot, a former IDF chief of staff whose son was killed in the Gaza war, has emerged as Netanyahu’s chief rival. Eisenkot has floated a path to a government that does not require a majority in the Knesset. However, one of his partners in the anti-Netanyahu bloc, Avigdor Lieberman, has said in recent days he would oppose such a move. Recent polling puts Lieberman’s party at an average of eight or nine seats — enough to give Lieberman leverage in who leads the government.

Trump’s endorsement came hours after Netanyahu appeared on another program, the Fox News show Life, Liberty & Levin hosted by journalist and commentator Mark Levin. Netanyahu spoke glowingly of Trump and the importance of his battle to destroy the Iranian threat, as the American public prepares to head to the polls for midterm elections on Nov. 3. In that race, Republicans are fighting to maintain control of the House and Senate.

The U.S. war with Iran, which has slowed the flow of oil through the Strait of Hormuz causing gasoline prices to rise, has been unpopular with American voters and is often cited as one of the reasons Republican politicians could lose their races to Democrats.

Netanyahu made the case on Fox that the defeat of the Islamic Republic and the elimination of its nuclear program was critical to ensuring a safe American future. In the U.S., some lawmakers have insisted that the war was unnecessary.

If Iran can destroy Israel, it will conquer the Middle East, control world waterways and oil supplies and proceed to Europe and proceed “to the next target, which is you,” Netanyahu said, addressing a U.S. audience in his Fox News appearance.

A boost for Netanyahu in the final stretch

Trump has taken a personal interest in Israel’s election, but he held off on endorsing Netanyahu for months, raising questions about whether he was keeping his options open in case the longtime Israeli leader lost. “I’m not involved in [Israeli] politics anymore,” Trump told Time magazine in September. In an interview with Newsmax on Thursday, when asked whether he trusted Netanyahu, Trump said he did not trust anybody.

Sunday’s endorsement comes as Netanyahu steps up his campaign to rally his base and convince undecided voters that his close relationship with Trump is essential to Israel’s security. Trump remains popular in Israel, though his approval has declined in recent months following the ceasefire agreement with Iran. But the move could also complicate the president’s ability to influence what happens after the election, if neither political bloc wins a majority.

Trump has previously shown a willingness to pressure Israeli political leaders, including his public campaign last year for President Isaac Herzog to pardon Netanyahu of corruption charges.

Nonetheless, by declaring that Netanyahu is the only acceptable leader for the U.S. administration, Trump may have made it harder to persuade opposition parties to join a unity government led by Netanyahu if the election produces a political stalemate. It also gives Netanyahu another reason to resist stepping aside in post-election negotiations, knowing that the American president has publicly declared him the only alternative.

Netanyahu has already begun sharpening that message, arguing that he and Trump have unfinished business and only two more years to accomplish their shared goals before Trump’s term ends in January 2029. The messaging carries an implicit warning about Israel’s relationship with Washington after Trump leaves office. Whether the next president is Republican or Democrat, any Israeli leader may find it harder to maintain the same level of personal access and cooperation.

The election also carries broader consequences for American Jewry. Netanyahu has become increasingly unpopular among American Jews and Democrats, many of whom oppose his alliance with far-right and religious parties. A change in leadership could allow Israel to rebuild ties with Democrats and reconnect with parts of the American Jewish community — even without bringing nearly as much change in Israeli policy as some might hope.

Rep. Dan Goldman, a Jewish Democrat from New York who was defeated earlier this year in a primary that focused on his support for Israel, posted on X that the U.S.-Israel alliance “will suffer permanent damage if this Israeli government continues to hold power after the election on October 27.”

Polls point to another deadlock

The latest polls show that Netanyahu faces a difficult path to reelection.

Surveys published over the weekend show Eisenkot’s Yashar party ahead of Netanyahu’s Likud, with the opposition parties holding a combined 55 seats. The two Arab lists — the United List, a coalition of three Arab Israeli parties, and Ra’am led by Mansour Abbas — are generally counted outside either bloc.

Those numbers help explain why Trump’s endorsement matters.

A few additional seats could change the balance of power and determine who gets the first opportunity to form a government. And even if Netanyahu fails to secure a majority, he could still benefit from a political deadlock if his bloc wins enough seats to prevent the opposition from forming a government.

In that scenario, Netanyahu would remain prime minister until a new government is sworn in, potentially setting the stage for another election.

JTA contributed to this report.

The post Trump endorses Netanyahu for reelection, warning Israelis against choosing another leader appeared first on The Forward.

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The Supreme Court considers ‘chutzpah’ case as rabbinical and civil courts collide

Can courts instruct a rabbinical court to withdraw accusations of chutzpah? This unlikely question was posed to the U.S. Supreme Court this month when a nursing home dispute offered a rare window into how American courts and rabbinical courts operate in parallel. The case illustrates how law – and life – get messy when one encroaches on the other’s authority.

The case centers on an ownership dispute over a New York nursing home, with millions of dollars at stake.

To resolve the dispute, one of the parties — Samuel Strulovitch — turned to a beit din, or rabbinical court, in Monsey, New York. Rabbinical courts across the United States regularly resolve a wide range of business disputes like this one. Beit dins have been growing across the U.S., with more locations, increasing caseloads, and a growing number of rulings popping up in civil courts.

Their popularity reflects two legal systems working together. First, Jewish law generally requires disputes between Jews to be resolved before rabbinical courts rather than civil courts — a rule that, like any good Jewish law rule, comes with plenty of exceptions and caveats. Second, American law treats rabbinical arbitration like other forms of commercial arbitration. When parties voluntarily agree to arbitration, a civil court will generally confirm the resulting “award,” giving it the force of a legal judgment. Going to a beit din thus serves two purposes simultaneously: satisfying a religious obligation and resolving a commercial dispute.

In this case, overlapping interests of multiple investors complicated matters. Strulovitch obtained an award from the Monsey beit din granting him an ownership stake in the nursing home. But the proceeding included Strulovitch and one co-owner, while other owners never agreed to submit the dispute to that beit din. That agreement matters to American courts because arbitration rests on consent, and a beit din’s award cannot bind parties who never agreed to its authority.

The result was more than two years of litigation in two civil courts and three rabbinical courts. That litigation ultimately wound its way before Judge Linda Jamieson of Westchester County, New York. Initially, she barred Strulovitch from confirming or enforcing the original rabbinical award while the court considered whether it affected the rights of investors who had never agreed to arbitration. The bar on civil enforcement was largely uncontroversial: deciding whether a religious ruling should carry the force of an American legal judgment is the civil court’s job.

A second injunction, however, transformed this commercial dispute into a constitutional controversy worthy of the Supreme Court’s attention. After Strulovitch summoned another investor, Moshe Bain, before a Brooklyn beit din, Bain asked Jamieson to bar proceedings in any other forum, “including any beis din,” which she did. In Jamieson’s view, the new beit din proceeding could encompass the same ownership disputes already before her court.

The beit din, however, viewed the order as a form of judicial overreach into religious matters. It thus issued a seruv — a religious contempt order that can expose its target to communal shunning — against Bain, citing the “chutzpah of enjoining [Strulovitch] from pursuing his Halachic rights.” The rabbis emphasized that the beit din had acted “of its own volition,” without any request from Strulovitch or his agents following Jamieson’s injunction.

Such a contempt order, of course, carries no civil legal force, but can have reputational consequences — and trigger social sanctions — within the Jewish community. Judge Jamieson nevertheless viewed the beit din’s actions as an attempt to circumvent her injunction and draw the dispute away from her court. She therefore ordered Strulovitch to “take all steps necessary” to have the beit din withdraw it, “including withdrawing the entire proceeding.” And while Strulovitch argued that intervening in internal rabbinical court matters violated the First Amendment, Jamieson concluded that the matters before the beit din were “not religious,” but commercial disputes that her court had authority to resolve under secular law.

It is here that the judge began to veer from her lane, causing Strulovitch to seek emergency relief from the Supreme Court. By requiring Strulovitch to seek reversal of a religious contempt order that has no civil consequences, the court moved beyond determining civil legal rights and into matters of religious practice. Participation in a beit din is both a means of resolving a commercial dispute and a religious requirement, which under Jewish law is no different than observing Shabbat or keeping kosher. Its commercial subject does not erase its religious significance. And under the First Amendment, it is the believer, not the state, who defines what his faith requires.

The key constitutional question is which authority gets to decide. Courts should decide legal questions, such as whether to enforce an agreement to arbitrate before a beit din or give its award the force of a legal judgment.

But questions of whether to pursue a case in beit din or religiously sanction a party for refusing to participate generally stand beyond the court’s authority so long as those decisions do not violate an independent civil legal right.

The same holds for a religious obligation to pay: A civil court can decline to enforce a beit din’s award, but whether Jewish law nevertheless requires payment remains a matter for the beit din. By demanding Strulovitch work to withdraw the seruv, however, Jamieson crossed into determining religious matters — precisely the sphere the First Amendment protects from judicial interference. That boundary makes this case worthy of Supreme Court inquiry: a judge can decide whether a religious ruling has legal force, but deciding what Jewish law counts as chutzpah is another matter.

For now, the Supreme Court has left those questions unresolved. Justice Sonia Sotomayor required Bain to formally respond to Strulovitch’s request — a sign that it warranted closer consideration. And while she ultimately declined to intervene, she left the door open for him to return once the case played out in the New York courts.

No doubt, as the beit din system grows, harder questions will emerge. But a good rule of thumb is this: Matters of religious doctrine, or of a party’s standing in a religious community, generally lie beyond a civil court’s reach, so long as they leave the party’s rights under American law untouched. Matters that affect those rights belong to the civil courts, even if they also implicate matters that Judaism considers religious. That is how these parallel legal systems can operate alongside one another — each staying in its lane.

(Both of us are affiliated with the Beth Din of America, which is not involved in this case.)

The post The Supreme Court considers ‘chutzpah’ case as rabbinical and civil courts collide appeared first on The Forward.

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Huckabee calls settler attack on Washington Post photographer a ‘despicable act of terror’

(JTA) — U.S. Ambassador to Israel Mike Huckabee on Saturday condemned an attack in the West Bank by masked settlers on a Washington Post photographer. The attack, which also targeted Palestinians harvesting their olives, occurred Friday and comes amid a sharp rise in settler violence.

Heidi Levine, the Washington Post photographer who holds U.S. citizenship, described the attack to reporters from her hospital bed.

“I got jumped and I saw in the very beginning at least 25, maybe 50 of them, and I was on the ground and they were kicking me for like 10 minutes,” she said.

“We have called for a full investigation, arrest, and prosecution to the fullest extent of the law to whoever participated in this,” Huckabee wrote on X. “Attacking a female photographer is a despicable act of terror carried out by masked cowards. Dishonorable act of senseless violence.”

Israeli President Isaac Herzog also condemned the “shocking violence” and said he had called Levine to apologize. “I expressed my deepest sorrow to Heidi and apologized for what she went through. The despicable behavior of the perpetrators of this attack does not represent the citizens or the values of the State of Israel.”

Video footage from the scene shows masked settlers surrounding and attacking Levine. Some settlers at the scene were masked and carrying weapons. Palestinians can also be seen throwing stones toward the settlers.

A Palestinian was reportedly shot in additional clashes in the area. The Israel Defense Forces alleged in an official statement that soldiers “fired toward a suspect who ran toward them, carrying a sharp object and posed a threat.” Several vehicles were set on fire by the settlers.

Prime Minister Benjamin Netanyahu was equivocal in addressing the attack, stopping short of directly condemning the assailants.

He said that the circumstances in which Levine was allegedly assaulted “remain unclear,” while adding that “Israel unequivocally condemns violence against anyone.”

According to Netanyahu’s statement, “200 Arabs and far-left activists confronted approximately 40 Israeli youths.”

“We will not allow disputed incidents to be exploited to demonize the hundreds of thousands of law-abiding Jewish residents of Judea and Samaria,” the statement said, using the biblical names for the West Bank.

Netanyahu faces elections in less than two weeks and can ill afford to alienate his far-right coalition partners who are aligned with extreme settler factions.

Israeli opposition leader Yair Lapid, by contrast, issued a forceful condemnation of the attack and linked it to the policies of Netanyahu’s government.

“Jewish terror attacks, this time targeting a Washington Post photographer as well, are not a failure of the government — they are the government’s policy,” Lapid said.

“We will put an end to this. It is a disgrace to the State of Israel, a disgrace to the Jewish people, and a disaster on the international stage,” he added. Settler violence against Palestinians in the West Bank has surged since the Oct. 7, 2023, Hamas-led attack on Israel. Netanyahu’s government has sought to downplay the phenomenon, often portraying the perpetrators as a small group of violent youths. But numerous figures in Israel’s political and security establishments have warned that the violence is a broader and dangerous phenomenon.

Levine told reporters the settlers forcibly took her equipment. “All I remember afterwards is that Palestinians managed to come and rescue me and try to carry me, and then an ambulance came,” she said.

The IDF acknowledged the incident in an official statement, saying that “a female journalist was injured” during a “confrontation.” The military said troops dispersed those involved and that “details of the incident will be examined.”

“Violence against innocent civilians is a grave and intolerable phenomenon that requires a coordinated, multi-agency response. The IDF will work together with the relevant authorities to eradicate this phenomenon,” the military said.

The IDF did not announce any arrests in connection with the attack. Settler violence against Palestinians in the West Bank has frequently gone unpunished, with many such incidents resulting in no arrests.

The Foreign Press Association, which represents international media in Israel and the Palestinian territories, condemned the attack, saying Levine was “badly beaten by Israeli settlers” and had sustained moderate injuries.

“This is the latest in a long line of violent attacks by Israeli settlers against journalists and other civilians in the occupied West Bank. Yet our repeated calls for action to confront this lawlessness have been ignored by Israeli authorities,” the association said.

Matt Murray, executive editor of the Post, issued a statement calling for an investigation. “While we are relieved that Heidi has received medical care and is safe, we are outraged by this unwarranted attack on a journalist doing her job and urge a thorough investigation and follow-through from authorities,” Murray said.

The post Huckabee calls settler attack on Washington Post photographer a ‘despicable act of terror’ appeared first on The Forward.

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