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A Jewish expert on monuments on what Philly’s famous Rocky Balboa statue can teach us about memory
(JTA) — Paul Farber was shocked when he first watched “Rocky” and saw a Star of David on the grave of Rocky Balboa’s coach, Mickey Goldmill.
As a Jew and as the founder of the Philadelphia-based Monument Lab, which has explored collective memory through art installations across the country for over a decade, Farber was well positioned to think about the deeper meaning of that brief shot.
“Anytime I see a Jewish funeral in a film, there’s some kind of call to attention. And I always want to know what that means, especially for a Hollywood production, especially when it may not be branded as a Jewish story,” he told the Jewish Telegraphic Agency.
“We’re not there in a prolonged series of mourning, but in a split second, seeing a Jewish site of a memory is really fascinating,” he added.
That outlook lies behind Farber’s work as the host of the new NPR podcast “The Statue,” a deep dive into Philadelphia’s famed statue of Rocky Balboa, the fictional prizefighter at the center of “Rocky.” The series delves into what sports and society can convey about memory, and in his research, Farber discovered a few Jewish nuggets found in the film series — including the fact that Rocky’s love interest was originally supposed to be Jewish.
“They made an actual gravestone [for her character] and it’s in Philadelphia’s most famous cemetery, Laurel Hill. And you can go there and see this gravestone where a movie character is ‘buried,’” he said. “People leave offerings on the gravestone, including small pebbles as if it’s a Jewish site of memory.”
In an interview with JTA, Farber shared his inspiration for the series, how his Jewish upbringing informed his life’s work and the role statues — such as that of Jewish baseball legend Sandy Koufax — do, and should, play.
This interview was lightly edited for length and clarity.
Jewish Telegraphic Agency: To start off, I’d love to hear about how you first got interested in studying monuments.
Paul Farber: I’m really interested in the ways that, in cities, we innovate toward the future, and also come to terms with our past, and it happens often in the same exact places. That could be a statue, a street, a corner store. And so that’s a big part for me.
What really inspired this project is a conversation I had with my mother, quite a few years ago. My mother is a lifelong Philadelphian. Her parents were Jewish immigrants in South Philadelphia. And when I told her I was teaching a class at the University of Pennsylvania about Philly neighborhoods, she asked me if I was covering Rocky. When I said, “Oh, it’s not on the syllabus” — and I may have said it in a way that felt dismissive — she gave me this look that I think a lot of us know: “How could you.” So for her birthday, we watched “Rocky” and we went to see “Creed.” My grandfather went to South Philly High and was in the boxing club. He shared stories in our family about what it meant to have sport and culture and belonging go together in South Philly. I started to see that across generations, from long before “Rocky” to this moment now, almost 50 years after the release of the film, many people’s family stories could be channeled through this statue, including my own, and that was enough of a prompt to go dive in.
“Rocky” is obviously not a Jewish story, but there are some nuggets. There’s the funeral scene, and you mentioned something about Adrian almost being Jewish. I’m curious what you think about the little Jewish pieces you can pull out of this famous story, and what those mean to you as a Philly sports fan.
It blew me away that Rocky’s coach, Mick, passes away and the character Rocky goes to his funeral, and you see a Star of David. Anytime I see a Jewish funeral in a film, there’s some kind of call to attention. And I always want to know what that means, especially for a Hollywood production, especially when it may not be branded as a Jewish story. And it just opened up a whole set of questions for me that blurred between art and life, between the film series and the city of Philadelphia.
In episode two, we showcase this monumental art book that Sylvester Stallone [who played Rocky] created. There was this passage in it that just blew me away, about the first draft of “Rocky,” where he says, “As for Adrian, she was Jewish in the first draft.” And he got feedback and cut that character. We never hear about Mickey’s Judaism. We never hear about Rocky’s bond across culture. But the fact that the first scene in the “Rocky” series is in a place called Resurrection Gym — that is obvious Christian iconography — and to put Jewish characters in is really fascinating to me.
There is another famous grave that is involved in the series. The character Adrian eventually passes away, and like the statue, which was made as a bronze sculpture, for the “Rocky” film series they made an actual gravestone and it’s in Philadelphia’s most famous cemetery, Laurel Hill. And you can go there and see this gravestone where a movie character is “buried.” People leave offerings on the gravestone, including small pebbles as if it’s a Jewish site of memory.
People talk about representation on screen, and I’m not sure a Jewish funeral necessarily does that, but I would imagine for some people, seeing Rocky Balboa say the “Mourner’s Kaddish“ was maybe their first interaction with Judaism in some way. What do you make of that?
Every shot is deliberate. And it’s actually that kind of attitude and outlook that created the Rocky statue, because Sylvester Stallone was the director of that film, and they could have made a styrofoam version or a temporary one, but they spent over a year making a bronze version so that when the camera faced it, it would make contact. I think very similarly, this is part of the artistry of Stallone that plays out in our podcast series. We’re not with him when he sits shiva. We’re not there in a prolonged series of mourning, but in a split second, seeing a Jewish site of a memory is really fascinating. And to see the coach Mickey, to have his Wikipedia page say he’s Jewish, all that we have is mourning.
I think about how for immigrant Jewish communities, there are gaps in our narratives. Throughout the series, and one of the reasons I wanted to share my perspective as a queer Jewish person who grew up loving sports in Philly, I’ve been informed by my own family’s history, and what we’re able to recall and what gaps there are. And I see that being echoed for so many people in the Rocky story.
It’s clearly a very personal story for you. Why did you think it was important to start the podcast with your own identity, and to include your Jewish mother?
I think it’s important that when we talk about sites of memory, we understand that there are shared and collective ways that we bring the past forward, and there are others that are incredibly personal. My hope was to find, in this case, to spotlight, a significant site of memory in the city, but ask questions about it. And I think it was important to note what position I would take, because I don’t believe there’s one story to the Rocky statue. To tell a biography of a statue, you actually have to tell it of the people who make meaning from it. So in the series, we do a lot of work where we want to know other people’s stories and backgrounds, whether they are refugees from Afghanistan, or community organizers in Kensington [a neighborhood of Philadelphia]. My hope was by positioning this from my perspective, almost as a memoir in a way, that it opened up space for others to have their experiences be valued and made meaning of.
The official artwork for Farber’s podcast. (Courtesy)
Both with the podcast and in your work with the Monument Lab, how do you feel that your Jewish identity informs what you do? Do you see overlap between your Jewish values and the values you work on in your organization?
I absolutely think so. I grew up in a Jewish community in Philadelphia, and tikkun olam was a constant refrain. The work of tikkun olam meant a worldview that necessitated building coalitions and understanding across divides, to not diminish or under-emphasize them, but to appreciate how we work in solidarity, whether that’s around racial justice, gender justice, in various struggles. I am a co-founder and director of an organization that focuses on memory, and that I really get from the stories of growing up in a Jewish household, in a Jewish community, where memory lived in different ways. We were always aware of the stories of trauma and loss, as well as reconciliation and transformation, and how you work with the gaps that you have, and you listen, and you learn and you carry the story with you. Because that is the way to bond generations. Jewish memory really grounds what I do, and I seek to use it as a tool to learn more and to feed connection across divides.
Rocky takes on this almost mythical, godlike status, and his statue in Philadelphia is a bit of a pilgrimage site. Do you see any tension there as a Jew, given the prohibition against idol worship?
I think about the importance of memory, against forces of violence and erasure. I also understand that, in a world that is full of pain and difficulty and loss, we seek places to release that. And so I understand the pull to monuments. What I would like to see, and what we try to do through this series, “The Statue,” and also with the work of Monument Lab, is to look on and off the pedestal, and really think about how history lives with us. As we say in the series and other places, history doesn’t live inside of statues, it lives with people who steward them, who create other kinds of sites of memory, who are vigilant in their modes of commemoration. What I try to do in this work is understand the ambivalence around monuments, the pull to try to remember and be enduring through time, and just that constant reminder that whenever you try to freeze the past, or freeze an image of power, you cut out the potential to find connection and empowerment, and thus forms of survival.
In sports, there are so many ways to honor people, especially different ways that, like a statue, take on the idea of permanence. When Bill Russell died, the NBA retired his number 6 across the league. On Jackie Robinson Day, every April 15, the whole MLB honors Jackie Robinson by wearing his uniform number. But statues just have a different level of oomph. Sandy Koufax has a new statue in Los Angeles that was unveiled last year; Hank Greenberg has one. What do you think it should take for an athlete to reach that status?
The pinnacle in sports is to have a statue dedicated to you outside of the stadium. And I do believe the cultures of social media have amplified that, because we grew up with the story of Sandy Koufax not pitching in the World Series during the High Holy Days, and that wasn’t because we learned it from a statue or a plaque. We learned it because it was carried forward and put into different forms of remembering and recalling its importance. I went to several Maccabi Games in the U.S. — I used to be a sprinter. And the culture of memory and sport, they were one in the same.
In professional sports, the pinnacle is the statue, but I think you brought up other really important ways of remembering that operate in non-statue forms that feel like they are living memorials. The idea of retiring someone’s number, and keeping their number up, is a way to acknowledge, in this really public of all public spaces, an intimacy and a care, and especially when an athlete passes away, how that transcends the lines of city geography. Jackie Robinson Day is something that did not occur immediately after Jackie Robinson was the first Black player to play in the major leagues, but was a product of a later moment when people around Major League Baseball sought to activate his memory. So yes, a statue outside of a stadium is like a particular kind of professional accolade. But the other forms are really meaningful.
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The Hasidic Rabbi that brings together Jews and Arabs
עס זײַנען דאָ אַזעלכע מענטשן װאָס מע טרעפֿט זײ רעגלמעסיק אױף דער גאַס, אין קאַפֿע, אַרום דער שטאָט. אַזױ איז בײַ מיר און הרבֿ הערשל גליק.
פֿון אױבן אױף, זעט אױס אַז מיר זײַנען גאַנץ אַנדערש, אײנער פֿונעם צװײטן. ער איז אַ חסיד; איך בין אַ ליבעראַלע ייִדישע. ער איז אַ רבֿ; איך בין אַ לערערקע, אַ דראַמאַטורגין און אַן אַקטריסע. פֿון דעסטװעגן, װױנען מיר בײדע אין סטאַמפֿאָרד־היל, דעם „װיליאַמסבורג“ פֿון לאָנדאָן, און אונדזערע קרײַזן דעקן זיך אַ מאָל.
הרבֿ גליק איז אָבער נישט קיין געוויינטלעכער רבֿ. אַחוץ זײַן אַרבעט צוצוציִען ייִדן צו ייִדישקייט פֿירט ער אָן מיטן „אַראַביש־ייִדישן פֿאָרום“ — אַן אָרגאַניזאַציע וואָס ער האָט געגרינדעט אַ יאָר פֿאַר 9/11 — װאָס ברענגט צונויף ייִדן מיט אַראַבער און מוסולמענער, כּדי אויפֿצוהאַלטן גוטע באַציִונגען צווישן זיי. אין 2025 האָט מען אַרויסגעלאָזט אַ נײַעם דאָקומענטאַר װעגן הרבֿ גליקס לעבן און אַרבעט. דעם פֿילם — „װי אַזױ צו לעבן בשלום מיט אַלעמען“ — האָט מען שױן געוויזן אין מיאַמי, אין לאָנדאָן און אין אַנדערע שטעט.
געשמועסט האָבן מיר בײַ אים אין שטוב. אין עסצימער, איז דער טיש אַרומגערינגלט מיט נישט װײניק פּאָליצעס, אָנגעפּאַקט מיט ספֿרים און ביכער. אין גאָרטן, אױפֿן גראָז, געפֿינט זיך אַ קאָמפּלעט הױדלקעס. װען איך בין אַרײַן אין הויז, האָט ער מיר סערװירט אַן ענגליש גלעזל טײ: אַ שװאַרצער „פֿרישטיקס־טײ“ מיט מילך און צוקער, מיט אַ פּאָר קיכעלעך אױף דער זײַט. אין מיטן אונדזער שמועס, זעענדיק אַז איך האָב נאָך נישט פֿאַרזוכט די קיכעלעך, זאָגט ער מיר, מיט אַ שמײכל׃ „זײ זײַנען נישט נאָר אױף צו קוקן!“ דאַן האָב איך זײ יאָ געגעסן, נישט װילנדיק אים באַלײדיקן.
הרבֿ גליק האָט אַ לאַנגע װײַסע באָרד, און ער טראָגט כּסדר אַ שװאַרץ־און־װײַסע קאַפּאָטע מיט אַ שװאַרצן קאַפּל אונטער אַ שוואַרצן הוט. ער האָט ליב צו זאָגן, אַז ער איז אַן עכטער לאָנדאָנער, װײַל ער איז געבױרן געװאָרן אין װעסטמינסטער־שפּיטאָל, נישט װײַט פֿון פּאַרלאַמענט און פֿון באַקינגהאַם־פּאַלאַץ.
בײדע עלטערן זײַנע האָבן געשטאַמט פֿון עסטרײַך. פֿון זײ — און די באָבע־זײדעס װאָס האָבן איבערגעלעבט דעם חורבן — האָט ער זיך אױסגעלערנט אַ מעריבֿ־ייִדיש. אײדער ער איז געװאָרן אַ רבֿ, האָט ער געלערנט אַ צען יאָר אין ישיבֿות אין ברונואַ (לעבן פּאַריז), אין ניו־יאָרק, אין ניו־דזשערזי און אין מאָנטרעאָל.
הרבֿ גליק האָט ליב זיך צו פֿאַרבינדן מיט נײַע מענטשן און נײַע קהילות, און ער איז נישט װײניק אַרומגעפֿאָרן. אין 2019 איז ער געװען דער ערשטער רבֿ װאָס האָט אַ מאָל געהאַלטן אַ רעפֿעראַט אין אַן אוניווערסיטעט אין פּאַקיסטאַן. פֿאַראַיאָרן, שמועסנדיק מיט מיר אױף דער גאַס, האָט ער געפֿרעגט פֿון װאַנען די משפּחה מײַנע קומט. אַז איך האָב מודה געװען אַז איך קען בלויז דעם ייִדישן נאָמען פֿון דער עלטער־באָבנס שטעטל, האָט ער מיך געפֿרעגט וואָס איז דער ייִדישער נאָמען, און גלײַך מיטגעטײלט אַז דאָס שטעטל איז אין הײַנטיקן אוקראַיִנע און אויך װי עס הײסט אױף אוקראַיִניש. סוף־כּל־סוף, האָב איך עס געקענט געפֿונען אױף דער מאַפּע.
בײַם סוף פֿון דער קאָמוניסטישער תּקופֿה אין מזרח־אײראָפּע, האָט ער זיך פֿאַרבונדן מיט דער ייִדישער קהילה, װאָס איז דעמאָלט געווען אין טשעכאָסלאָװאַקײַ. דאָרט האָט ער געפֿונען ייִדן, װאָס האָבן געװאָלט לערנען תּורה און תּלמוד.
„דאָס זײַנען געװען עלטערע ייִדן װאָס האָבן אין די קינדעריאָרן זיך געלערנט אין חדר, אין דער הײם“ — האָט הרבֿ גליק געזאָגט — „און מיט אַ מאָל האָבן זײ געהאַט אַ געלעגנהייט צו לערנען מיטן יונגן דור תּורה.“ צוליב דעם װאָס עס זײַנען נישט געװען קײן משניות אױף טשעכיש, האָט הרבֿ גליק געקױפֿט אַ קאָמפּלעט משניות איבערגעזעצט אויף ייִדיש פֿון שׂימחה פּעטרושקע (1893—1950). אַזױ אַרום, האָבן די װאָס האָבן נישט גוט געקענט לשון־קודש געקענט איבערזעצן יעדע משנה פֿון ייִדיש אױף טשעכיש, און ווײַטער לערנען.
הײַנט צו טאָג איז הרבֿ גליק דער עמערירטער רבֿ פֿון דער שיל „שערי מזל־טובֿ“ (װאַלפֿאָרד־ראָוד), לעבן סטאַמפֿאָרד־היל. פֿאַר דעם איז ער געװען דער רבֿ פֿון דער האַקני־שול, נישט װײַט פֿון יענער געגנט. ער איז אויך געווען דער בעל־הבית פֿונעם באַקאַנטן כּשרן בעקערײַ „פּאַרקװײ.“ זינט 2015 איז ער דער פּרעזידענט פֿון די שומרים פֿון סטאַמפֿאָרד־היל.
װי אַזױ איז אים אײַנגעפֿאַלן צו גרינדן דעם „אַראַביש־ייִדשן פֿאָרום“? נאָכן אַרבעטן אױף עטלעכע פּראָיעקטן װאָס שליסן שלום צװישן לענדער װי איראַן, קוּװײט, איראַק און ישׂראל־פּאַלעסטינע, זאָגט ער, „האָב איך זיך באַקענט און באַפֿרײַנדט מיט אַ סך אַראַבער, מוסולמענער און אַנדערע, אין דעם געגנט. און כ׳האָב געזען אַז מע קען אַרבעטן צוזאַמען — נישט נאָר אַז מע קען, נאָר אַז מע אַרבעט זײער געשמאַק צוזאַמען פֿאַר אַלגעמײנע זאַכן.“
ער האָט אָנגעהױבן טראַכטן פֿון די באַציִונגען צװישן ייִדן, אַראַבער און מוסולמענער אין ענגלאַנד, װוּ ער װױנט.
„מע אַרבעט צוזאַמען, און מע פֿאַרשטײט אײנער דעם צװײטן, און מע העלפֿט אײנער דעם צװײטן, און מע שטיצט אײנער דעם צװײטן,“ האָט הרבֿ גליק געזאָגט. „אָבער כ׳האָב געטראַכט אַז, פֿאָרט, [זײַנען] דאָ ענינים װאָס גראָבן אונטער די גוטע אַרבעט צװישן אונדז. מע דאַרף עפּעס מאַכן — גוטע פֿונדאַמענטן — כּדי אַז די גוטע צוזאַמען־לעבן און די גוטע מיטאַרבעט זאָל װײַטער גײן, בעזרת השם.“
נאָכן דורכרעדן דעם געדאַנק מיט פֿאַרשידענע ייִדישע און מוסולמענישע פֿירער אין לאָנדאָן, איז דער פֿאָרום געגרינדעט געוואָרן אין יאָר 2000.
לױט הרבֿ גליק, האָט דער פֿאָרום דערמעגלעכט בעסערע באַציִונגען צװישן דער מוסולמענישער, ייִדישער און אַראַבישער באַפֿעלקערונג אין לאָנדאָן, ספּעציעל אין און אַרום סטאַמפֿאָרד־היל. „מע גײט דאָ אין גאַס, און מע גײט דאָ אין געגנט — זעט מען נישט נאָר אַז ייִדן און מוסולמענער לעבן גוט אײנער לעבן צװײטן; מיר לעבן גוט אין אײנעם, ב״ה.“
הרבֿ גליק האַלט, אַז כאָטש ס׳איז זיכער דאָ מער אַנטיסעמיטיזם איצט װי פֿאַר די טעראָריסטישע אַטאַקן אויף ישׂראל דעם 7טן אָקטאָבער 2023 און דער מלחמה צווישן ישׂראל און די פּאַלעסטינער, איז נישטאָ קײן פֿאַרגלײַך צװישן אונדזערע צײַטן און די יאָרן פֿון דער נאַציסטישער תּקופֿה.
„װען מע קוקט װי ייִדן לעבן הײַנט, איבער דער גאַנצער װעלט, זײַנען דאָ שװעריקײטן — כ׳װײס פּונקט װאָס קומט פֿאָר, אפֿשר בעסער װי אַנדערע. אָבער איך האָב עלטערן װאָס האָבן מיטגעלעבט די 30ער יאָרן, און איך זאָג אײַך, אָן קײן שום ספֿק, אַז הײַנט איז נישט אַזױ װי אין די 30ער יאָרן.“
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Jon Ossoff romped to a second Senate term. Can he aim higher?
(JTA) — ATLANTA — Sen. Jon Ossoff’s soaring popularity and cruise to reelection last Tuesday have spurred speculation about his political future — and whether he might aim to become the first Jewish president of the United States.
Less than an hour after polls closed on Election Night, he was projected to handily defeat his Republican challenger Mike Collins. With a campaign focused on expanding affordability and fighting corruption, Ossoff built a broad coalition in one of the nation’s most diverse states, even earning endorsements from Republicans. Ultimately, he retained his seat by a margin of 59%-41%.
The leading polling analyst Nate Silver said Saturday that Ossoff was his “slam dunk number one pick” for a Democratic presidential candidate in 2028, despite Ossoff’s insistence that he has “zero interest in running for president.”
Ossoff’s Jewish supporters have expressed pride in his affirmation of Southern Jewish history while leading a state with a fervent Christian population. But other Jewish constituents have said they feel betrayed by his mounting criticism of Israel’s actions in Gaza, and it remains to be seen whether Georgia’s pro-Israel Jews would coalesce around Ossoff if he pursues the country’s highest office.
For Andrew Lewis, there’s no question that Ossoff is a worthy standard-bearer for the Jewish community. A board member of Atlanta’s oldest synagogue, the Temple — where Ossoff had his bar mitzvah — Lewis said the senator frequently cites the Temple’s role in the civil rights movement, a point of pride for Jewish Atlantans. In 1958, white supremacists bombed the Temple because its rabbi, Jacob Rothschild, advocated desegregation and allied with Martin Luther King Jr. Ossoff was sworn into the Senate on Rothschild’s well-worn bible.
“Our Rabbi Rothschild worked with Dr. King and helped shepherd Atlanta’s Jewish community, and our city and nation, through a very different yet equally divisive time,” said Lewis, who also co-founded the interfaith organization First Five Freedoms. “I take a great deal of pride in that, and I see every time Jon Ossoff speaks about it, he takes equal pride.”
Ossoff has said his entry into politics was interning for Rep. John Lewis, the late civil rights giant, which helped spur his career as an investigative documentarian before he ran for office himself.
Ossoff’s fellow Georgian in the Senate, Raphael Warnock, serves as a pastor at King’s former pulpit, Atlanta’s Ebenezer Baptist Church. When Ossoff and Warnock ran at the same time in the 2021 runoff elections for the state’s two Senate seats, they called attention to their rekindling of the Southern Black-Jewish alliance.
Elise Eplan, a former president of the American Jewish Committee chapter in Atlanta, said she appreciated Ossoff’s references to his Jewish identity. Ossoff has said that his father descended from Ashkenazi immigrants and he grew up among relatives who were Holocaust survivors.
“When you grow up in the South, it used to be harder to talk about not being Christian, and being really open about it,” said Eplan. “I have admired the fact that he’s not shied away from that.”
Ossoff during his 2021 run delivered a direct appeal to the state’s Jewish community in the Atlanta Jewish Times, saying that his Jewish upbringing instilled “a conviction to fight for the marginalized, the persecuted and the dispossessed.” He noted to JTA in 2019 that his wife, physician Alisha Kramer, is also Jewish. The couple started dating in high school, according to the Atlanta Journal-Constitution.
Two years ago, Ossoff faced blowback from Jewish institutions for supporting Sen. Bernie Sanders’ resolutions to block certain weapons sales to Israel. The local Anti-Defamation League Southeast chapter, the Jewish Federation of Greater Atlanta, the American Israel Public Affairs Committee and an array of synagogues said they were “deeply disappointed” by his votes for the resolutions, which did not pass. In 2025 and 2026, he voted for further measures to restrict offensive military aid to Israel, while supporting defensive arms sales.
Ossoff stood by those votes during a debate with Collins last month. He also said he had “no doubt” that Israeli forces committed war crimes in Gaza, deferring the charge of genocide as “a question for the International Criminal Court.”
Michael Morris, the publisher of the Atlanta Jewish Times, accused Ossoff in an open letter of “lying to me and your constituents” about his support for Israel by repeatedly voting against arms sales.
But when Ossoff emerged triumphant on Tuesday, the ADL offered him congratulations — despite denouncing other victorious Israel critics.
ADL Southeast Director Todd Young rebuked Collins, Ossoff’s opponent, for links to white nationalists. “This race also underscored the importance of confronting antisemitism in Georgia politics,” he said in a statement. “Throughout the campaign, serious concerns emerged about individuals close to Mike Collins.”
Collins’ former staffers were accused of posting racist and antisemitic imagery and participating in a white nationalist group chat, while his son-in-law promoted antisemitic conspiracy theories online. Those controversies might have muffled Jewish groups’ objections to Ossoff’s voting record on Israel, according to Rebecca Stoil, a professor of U.S. political history at Clemson University.
“Ossoff, and his candidacy with Jewish voters, was benefited by the clear concerns that Jewish voters had with Collins,” said Stoil, a member of Atlanta’s Jewish community.
In his 2021 campaign, Ossoff accused his then-opponent, Sen. David Perdue, of antisemitic dog whistling after a campaign ad depicting Ossoff with an elongated nose.
Ossoff says that he supports the security of Israelis as well as the safety and security of Palestinians. In a Senate speech in November 2023, he said, “Just as I pray for the freedom of hostages taken so cruelly from their families, as a pro-Israel Jewish American I urge mercy for the innocent civilians in Gaza.”
As a rising left flank of his party presses for the end of the U.S.-Israel alliance, Ossoff continues to define himself as “pro-Israel.” He argued last month that before sending weapons to any ally, the United States should assess “whether that foreign government is acting consistent with our interests, our laws and our values.”
Ossoff’s argument that one can be pro-Israel even while conditioning U.S. aid has been increasingly embraced by the center of the Democratic Party, according to political scientist Dov Waxman. He pointed to surveys that capture a drop in sympathy for Israel among Americans, including American Jews.
A new poll from J Street, a liberal Jewish Middle East policy group, reported that 39% of Jewish voters said defensive aid for Israel should continue with conditions, while 31% said all military aid should end and 30% said aid should continue without conditions. Among Jews under 35, 60% supported severing military aid and said that Israel has committed genocide in Gaza.
Waxman said those trends spelled both parties moving away from traditionally stalwart pro-Israel positions of delivering offensive and defensive aid to Israel with few conditions.
“I think Ossoff’s position is really the mainstream position now in the Democratic Party — the center of gravity,” said Waxman. “Which is to say, a position that broadly supports the continuation of the U.S.-Israel alliance, but is not willing to write a blank check for Israel, and is not willing to support what the Israeli government does unconditionally.”
Eplan, the former AJC leader, said she was initially “concerned” about Ossoff’s votes to block offensive weapons sales in 2024. But three years into Israel’s prosecution of the war in Gaza under Prime Minister Benjamin Netanyahu, she said, “I understand it.”
“Unfortunately, under Netanyahu, it has become more and more difficult to be pro-Israel in the way we always have been historically,” said Eplan. “I do think that we need leaders who understand some of the nuance, and who are willing when necessary to take a tough stand, but at the end of the day understand the importance of Israel as our ally and as a Jewish homeland.”
If Ossoff decides to run for president, it would be in a new world of U.S.-Israel relations. Democrats are not alone in increasingly scrutinizing the alliance. Republican Vice President J.D. Vance blamed his party’s crushing defeats in the midterm elections partly on “our relationship to Israel” and the Iran war, which the United States joined with Israel. (Ossoff, like other Democrats across the country, has excoriated Trump for “lying a nation into war” and sending “prices soaring with his warmongering in the Middle East.”)
Trump announced on Election Day that the United States would halt military aid to Israel by the end of 2026, saying that Republicans “suffer the slings” from Democrats over the issue.
“Now it is the policy both of the incumbent administration and of people like Jon Ossoff to limit aid to Israel,” said Stoil. “For voters who did care so much about Israel that it was going to be their basis for voting, the moment it becomes a bipartisan consensus to cut off aid, then you pick what most closely represents you on the other topics.”
Meanwhile, Israel is undergoing its own political change following elections on Oct. 27. The next president of the United States could be dealing with a new Israeli government after Netanyahu’s rival, Gadi Eisenkot, scored enough seats and endorsements from other parties to seek to form a new governing coalition.
Pro-Israel groups in the United States are already retooling for the next stage of relations. Kathy Manning, a former North Carolina congresswoman who chairs the advocacy group Democratic Majority for Israel, hopes that a new Israeli government will pave the way for a renewed alliance that Democrats like Ossoff can support.
“If the current government, Netanyahu and his far-right extremists, continue to be the leaders of Israel, I think that it’s going to be very tough for many Democrats to continue to stand shoulder to shoulder,” said Manning. “If the government of Israel changes and we see a Gadi Eisenkot coalition moving forward, I think that’ll be an opportunity for us to rebuild the U.S.-Israel relationship.”
This article originally appeared on JTA.org.
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Socialists plan to ‘break’ the US-Israel alliance after winning big in the midterms
The Democratic Socialists of America is looking to use its growing influence to push for a full arms embargo against Israel and ultimately “break” the longstanding alliance between the U.S. and the Jewish state, party leaders said during a recent post-election organizing call after expanding its presence in Congress to eight members once midterm winners are sworn in.
During the call, Kareem Ellerfi, a member of DSA’s National Political Committee, said the newly elected House members will “ensure that Palestine is not forgotten, it’s not left behind, and that we’re fighting to break the U.S.-Israel relationship.” Ellerfi recently returned from a Palestinian solidarity mission that began in Jordan. The delegation had planned to travel to Ramallah in the West Bank but was detained by Israeli authorities while attempting to cross the border and sent back to Jordan.
The call featured three newly elected members of the House — Chris Rabb of Pennsylvania, Claire Valdez of New York and Angela Gonzalez Torres of California — and DSA organizers who said the election results showed that candidates could win while openly opposing Israel and advocating for Palestinian rights.
“Campaigns like mine showed that moral clarity on the genocide in Gaza and an economic populist agenda would win over voters who stayed home in 2024 or who voted for Donald Trump,” said Valdez, whose district includes parts of Brooklyn and Queens. She said a “free Palestine” was among her top agenda items.
A shifting landscape on Israel
The DSA victories come as American support for Israel faces growing divisions across the political spectrum, including among young Jewish Americans.
A growing number of progressive House members already back ending all U.S. aid to Israel, including funding for Israel’s Iron Dome defense system. Earlier this year, 103 of 212 Democrats supported a measure to eliminate the annual military assistance to Israel and another 10 abstained. Dozens also co-sponsored a pair of measures – the Block the Bombs Act and Ceasefire Compliance Act – that would restrict certain offensive arms sales to Israel and increase oversight of Israel’s policies in the occupied West Bank and in Gaza.
Republicans have also voiced support for phasing out military assistance to Israel and moving toward a relationship in which Israel purchases American weapons without financial assistance. Some Republicans have grown increasingly isolationist during the conflicts with Iran, which some in the party blame on Israel.
On Election Day, President Donald Trump announced that he and Israeli Prime Minister Benjamin Netanyahu had agreed to end the roughly $3.8 billion in annual U.S. military aid to Israel by the end of this year — two years before the current 10-year memorandum of understanding expires in Sep. 2028. Secretary of State Marco Rubio said Monday that Israel is “rich enough” to purchase needed weapons.
But DSA leaders made clear that their goals go much further. They want a complete arms embargo and an end to the U.S.-Israel alliance.
The organization quadrupled its presence in the House in Tuesday’s midterm elections, with six new members joining Reps. Alexandria Ocasio-Cortez of New York and Rashida Tlaib of Michigan. DSA also celebrated victories in local races, announcing that more than 100 socialists now hold lower-level offices across more than 37 states. Its growing influence includes Los Angeles Mayor-elect Nithya Raman and D.C. Mayor-elect Janeese Lewis George, who join New York City Mayor Zohran Mamdani, elected last year.
Among the priorities on the call were forcing a vote on the Block the Bombs Act and challenging Senate Democratic leader Chuck Schumer and House Democratic leader Hakeem Jeffries, both longtime supporters of Israel.
With Democrats holding a sizable majority in the House, DSA members may not have the votes to pass key legislation. But their presence in Congress and alliance with the Progressive Caucus, which has increased to more than 100 members, could give them a louder voice in shaping the party’s future on Israel and U.S. military aid.
Rabb, who made criticism of Israel and opposition to AIPAC central to his congressional campaign, was defiant. “People think that we can’t do what we do,” he said. “And to those people, I say, get the f–k out of the way and let us do what we need to do.”
A post-election survey of 800 Jewish voters, conducted by the Mellman Group for the Jewish Electorate Institute, found that 24% of Jewish Democrats see their party as “becoming too much of a home for socialists and the far left.”
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