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A new book made me appreciate Jewish Sunday schools — and the volunteer women who have powered them
(JTA) — As a kid I went to Sunday school at our Reform synagogue. I didn’t hate it as much as my peers did, but let’s just say there were literally dozens of other things I would have preferred to do on a weekend morning.
As a Jewish adult, I had a vague understanding that Sunday school was a post-World War II invention, part of the assimilation and suburbanization of American Jews (my synagogue was actually called Suburban Temple). With our parents committed to public schools and having moved away from the dense urban enclaves where they were raised, our Jewish education was relegated to Sunday mornings and perhaps a weekday afternoon. The Protestant and Catholic kids went to their own religious supplementary schools, and we Jewish kids went to ours.
In her new book “Jewish Sunday Schools,” Laura Yares backdates this story by over a century. Subtitled “Teaching Religion in Nineteenth-Century America,” the book describes how Sunday schools were the invention of pioneering educators such as Rebecca Gratz, who founded the first Sunday school for Jewish children in Philadelphia in 1838. As such, they were responses by a tiny minority to distinctly 19th-century challenges — namely, how to raise their children to be Jews in a country dominated by a Protestant majority, and how to express their Judaism in a way compatible with America’s idea of religious freedom.
Although Sunday schools would become the “principal educational organization” of the Reform movement, Yares shows that the model was adopted by traditionalists as well. And she also argues that 20th-century historians, in focusing on the failures of Sunday schools to promote Jewish “continuity,” discounted the contributions of the mostly volunteer corps of women educators who made them run. Meanwhile, the supplementary school remains the dominant model for Jewish education among non-Orthodox American Jews, despite recent research showing its precipitous decline.
I picked up “Jewish Sunday Schools” hoping to find out who gets the blame for ruining my Sunday mornings. I came away with a new appreciation for the women whose “important and influential work,” Yares writes, “extended far beyond the classrooms in which they worked.”
Yares is assistant professor of Religious Studies at Michigan State University, with a joint appointment in the MSU Program for Jewish Studies. Raised in Birmingham, England, she has degrees from Oxford University and a doctorate from Georgetown University.
Our conversation was edited for length and clarity.
Tell me how your book came to be about the 19th century as opposed to the common 20th-century story of suburbanization.
There’s a real gap in American Jewish history when it comes to the 19th century, chiefly because so many American Jews today trace their origins back to the generation who arrived between 1881 and 1924, the mass migration of Jews from from Eastern Europe. So there’s a sense that that’s when American Jewish history began. Of course, that’s not true at all.
The American Jewish community dates back to the 17th century and there was much innovation that laid the foundations for what would become institutionalized in the 20th century.
Sunday school gets a very bad rap among most historians of American Judaism. If they’ve treated it at all, they tend to be dismissive — you know, there was no substance, they just taught kids the 10 Commandments, it was run by these unprofessional volunteer female teachers, so it was feminized and feminine.
But there’s also a lot of celebration of Rebecca Gratz, who founded the first Sunday school for Jewish children.
That’s the first indication I had that there might be more of a story here. Rebecca Gratz is lionized as being such a visionary and being so inventive in developing this incredible volunteer model for Jewish education for an immigrant generation that was mostly from Western Europe. And yet, by the beginning of the 20th century, [Jewish historians] say it has no value. So what’s the story there?
Two other things led me on the path to thinking that there was more of a story in this 19th-century moment. I did my Ph.D in Washington, D.C. And as I was searching through the holdings of the Library of Congress, there were tons and tons of Jewish catechisms.
“Sunday school gets a very bad rap among most historians of American Judaism,” says Dr. Laura Yares, author of the new book, “Jewish Sunday Schools.” (Courtesy of the author)
A catechism is a kind of creed, right? It’s a statement of religious beliefs. “These are things we believe as Jews.”
So Jewish catechisms had that, but they were also philosophical meditations in many ways. Typically, the first question of the catechism was, what is religion? And then the second question is, what is Jewish religion?
And then I started reading them. They were question-and-answer summaries of the whole of Judaism: belief, practices, holidays, Bible, you name it, that the children were expected to memorize. This idea that you’ve got to cram these kids with knowledge went against this historiographic dismissal of this period as being very thin and that kids were not really learning anything. The idea that children had a lot to learn is something that Sunday school educators actually really wrestle with during this period.
What was the other thing that led you to pursue this subject?
When I was beginning to research my dissertation, I was working as a Hebrew school teacher in a large Reform Hebrew school in Washington, D.C. And I remember very distinctively the rabbi coming in and addressing the teachers at the start of the school year. He said, “I don’t care if a student comes through this Hebrew school and they don’t remember anything that they learned. But I care that at the end of the year they feel like the temple is a place that they want to be, that they feel like they have relationships there and they have an (he didn’t use this word) ‘affective’ [emotional] connection.”
And so I’m sitting there by day at the Library of Congress, reading these catechisms that are saying, “Cram their heads with knowledge.” What is the relationship between Jewish education as a place where one is supposed to acquire knowledge and a place where one is supposed to feel something and to develop affective relationships? The swing between those two poles was happening as far back as the 19th century.
You write that owing to gaps in the archives, it was really hard to get an idea of the classroom experience. But to the degree that there’s a typical classroom experience in the 1860s, 1870s and you’re the daughter or grandchild of probably German-speaking Jewish immigrants, maybe working or lower middle class, what would Sunday school be like? I’m guessing the teacher would be a woman. Are you reading the Bible in English or Hebrew?
You are probably going for an hour or two on a Sunday morning. It’s a big room, and your particular class would have a corner of the room. It’s quite chaotic. Most of the teachers were female volunteers. They were either young and unmarried, or older women whose children had grown. Except for the students who are preparing for confirmation — the grand kind of graduation ritual for Sunday schools. Those classes were typically taught by the rabbi, if there was a rabbi associated with the school.
There would be a lot of reading out loud to the students with students being expected to repeat back what they had heard or write it down so they had a copy for themselves. Often the day would begin with prayers said in English, and often the reading of the Torah portion, typically in English, although in many Sunday schools, we do have children reporting they learned bits of Hebrew by rote memorization. Or they memorized the first chapters of the book of Genesis, for example, but I’m not sure that they quite understood what they memorized. “Ein Keloheinu” is a song that often children tell us [in archival materials] that they had memorized in Hebrew. They probably would have learned at least Hebrew script, and a little bit of Hebrew decoding. But it is fair to say that if they were reading the Bible, they were reading it mostly in English, because you have to remember that most of the women who were volunteering to teach in these schools came of age in a generation where Hebrew education wasn’t extended to women.
What’s the goal of these Sunday schools?
The Sunday school movement arose because there was a whole generation of immigrant children who did not have access to Jewish education, because their parents didn’t have either the economic capital or the social capital to become part of the established Jewish community. They couldn’t afford a seat in the synagogue, they couldn’t afford to send their children to congregational all-day or every-afternoon schools [which were among the few options for Jewish education when Gratz opened the Philadelphia Sunday school]. Sunday schools are really a very innovative solution to a problem of a lack of resources.
You also write that the founders of these supplementary schools want to defend children against “predatory evangelists.”
That was how Rebecca Gratz described her goal when she created the first Sunday school. She was very, very worried about the Jewish kids who were not receiving any kind of Hebrew school education. She talks about Protestant missionaries and teachers who would go out onto the street ringing the bell for Sunday school and offering various kinds of trinkets, and Jewish kids would get kind of swept into their Sunday schools. There was a very concrete need to give Jewish children somewhere else to go.
So Gratz and the people who created the first Hebrew Sunday school in Philadelphia looked at what the Protestants were doing and they saw that Protestant Sunday schools were providing very accessible places where kids could go and get a basic primer in their religious tradition.
The approach was to teach Judaism as a religion, as opposed to Judaism as a people or culture, to demonstrate that being Jewish was as compatible as Protestantism with being wholly American.
That is certainly part of it. It’s a demonstration that Judaism is compatible with American public life. But I think there’s actually a much bigger claim that the Sunday schools are making. The claim is not only that Judaism is as good as Protestantism, but that Judaism does religion better than Protestantism. These rabbis who were writing catechisms and teaching confirmation classes were saying that Judaism does liberal religion better than liberal Protestants, liberal Catholics and other kinds of liberal denominations. You see the same sentiment in the Pittsburgh Platform as well, which is the foundational platform of the Reform movement written in the 1880s. Sunday schools take that idea and bring it down to a grassroots level.
There are many, many fewer Jews in America in much of the 19th century, before the waves of Eastern European immigrants arrived beginning in the 1880s They didn’t really have strength in numbers, or the kind of self-confidence to have a system of day schools, yeshivas or heders, the elementary schools for all-day or every day Jewish instruction.
And this is also a community that has grown up at the same time as the birth of public education in America, independent of churches. That really emerged beginning on the East Coast in the 1840s.This generation of Americans really believes in the power of public education to craft an American public. It’s a project that 19th-century American Jews believe in and want to sustain. So Sunday schools don’t just become the preferred Jewish model because of lack of resources, but because American Jews really believe in the idea of public education.
What happens at the beginning of the 20th century, with the arrival of Eastern Europeans with different models for Jewish education?
A new generation tries to reform Jewish education, led by a young educator from Palestine named Samson Benderly, who leads the new New York Bureau of Jewish Education. He tries to change American Jewish education to make it more professionalized, but to bring more traditionally inclined Jews on board he has to convince them that he doesn’t want to make more Sunday schools, because Sunday schools by the end of the 20th century had become very much associated with the Reform movement in a way that they weren’t when they were founded and for much of the 19th century.
A painting of Philadelphia philanthropist and Jewish education activist Rebecca Gratz by Thomas Sully. (The Rosenbach of the Free Library of Philadelphia)
Benderly is surveying the scene of recent immigrants living in New York City [tenements] and other kinds of downtown environments, and his proposal is to create these community institutions for these dense communities, where children can be taught Hebrew in Hebrew. His disciples also created Jewish camps as a way to get children out of the inner cities and develop the muscular Zionist ideal of healthy bodies and a robust sense of Jewish collectivity.
You write that Benderly’s vision is a sort of masculine response to the “feminizing” perception of the Sunday schools.
These women teachers are recognizing that they’re being criticized for the kind of thinness of the Jewish education that they’re teaching in comparison to other models, but in periodicals like The American Jewess women are writing back and saying, “But you didn’t teach us Hebrew! I didn’t get that opportunity as a woman, so what do you expect?” It’s really important to note that the women did the best that they could in the time that they had available, and that they were the product of opportunities that were denied to them.
What lessons did you learn about Sunday school and Hebrew school education in the 20th century that relate to your research into the 19th century?
The move that is so decisive for shaping American Jewish education is suburbanization. Rather than having a large immigrant generation who are living in these tight ethnic enclaves, you have American Jewish children who are predominantly growing up in the suburbs, and socializing with children from all sorts of different backgrounds who are attending public schools. The place that you go to get your Jewish education is the synagogue supplemental school, which becomes the dominant model for American Jewish education up until today. Benderly might reflect that it looks a lot more like the Sunday school movement of the 19th century than his vision.
Today’s model is really a religious model. And by that I mean that students go to Hebrew school primarily to kind of check a religious box, to learn about the thing that makes them distinctive religiously, and to achieve a religious coming-of-age marker, which is the bar, bat or b mitzvah. Certainly the curriculum today is more diverse, embracing more aspects of traditional Judaism then you would have seen in a 19th-century Sunday school: more Hebrew, more of a sense of Jewish peoplehood, ethnic identity and Zionism of course. But the question that American Jews are increasingly asking themselves is, is this a model that they still want? So you may have seen that the Jewish Education Project published a report recently on supplemental schools, which saw that enrollment has really, really declined.
Sunday schools are based on a vision of Judaism as a set of a religious commitments that American Jews actualize through belonging to a synagogue and sending their children to a synagogue or a religious school, where they will learn primarily a set of religious skills: the ability to read from the Torah, the ability to decode Hebrew, the ability to navigate the siddur.
Is that still the vision that most American Jews have for what Judaism means to them? I think increasingly the answer seems to be no.
How else did experience in a Hebrew school classroom influence you? Did you access anything else when you were writing the book?
I think about the number of college kids and graduate students and empty nesters who are either volunteering or earning minimum wage, working at Hebrew schools, all over the country. That’s the labor force of American Judaism. These people also bring so much to the table. There are a lot of skills, dispositions and knowledge that don’t tend to get taken very seriously because this is a workforce that just gets kind of put into the category of “oh, they’re part time.” That made me look really closely in the historical archives to see if I could find anything out about the women who are volunteering to teach in Sunday schools. And what I found out was that [many] were public school teachers. And they brought a lot to the table. It was women in fact who were really pushing to make the Sunday school curriculum more experiential and to move away from rote memorization.
As a historian formed by feminist methods, I find it really important to recognize that these women were giving over what they had, as opposed to critiquing them for not teaching in a more traditional way. I think we need to pay attention when women are being scapegoated for problems that are described as problems of Jewish continuity. It blinds us to the role that women’s volunteerism has played in American Jewish life. This whole Sunday school movement was possible only because these women volunteered their time and largely were not paid.
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The post A new book made me appreciate Jewish Sunday schools — and the volunteer women who have powered them appeared first on Jewish Telegraphic Agency.
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How a Trump attack on Jon Ossoff could fuel the first Jewish presidency
(JTA) — Jon Ossoff, the Jewish senator from Georgia and the focus of speculation about a 2028 run for the presidency, is prepared to be the target of an address Thursday night by President Donald Trump.
Ossoff told reporters that if Trump, as expected, questions his and Sen. Raphael Warnock’s 2021 election wins, then the president would be “calling Georgia voters illegitimate.”
Trump has repeatedly claimed without basis that his 2020 presidential election defeat in Georgia, and wins by Democrats Ossoff and Warnock in runoffs the following January, were rigged. He has deployed federal law enforcement to Georgia to search for evidence of fraud, even though repeated probes have uncovered nothing.
The speech comes as Ossoff has gained national attention for his repeated attacks on the president in his reelection bid against Trump-endorsed Rep. Mike Collins.
Ossoff’s battle with Trump could fuel buzz for his vying for the Democratic presidential nomination in 2028.
Ossoff has repeatedly denied interest in running for president this cycle. But Democratic pollster Adam Carlson imagined an excerpt from a “Former President Ossoff’s memoir in 2060.”
“I wasn’t planning on running for president. It was never an ambition of mine,” Carlson wrote on X, following initial reports that Trump’s address could come as soon as Monday. “Then Trump did that super weird address on July 13, 2026 and here we are.”
Ossoff, 39, were he to run and win, would be the first Jewish president of the United States, and his Jewish identity has crept into discussions about his potential candidacy.
He has drawn comparisons to Barack Obama, who said in 2006 that he “will not” run for president, two years before he did so successfully.
The buzz around Ossoff has largely focused on his sharp criticism of Trump, attracting some prominent left-wing figures. Progressives such as Gen Z commentator Jack Cocchiarella and Zohran Mamdani adviser Morris Katz have lauded Ossoff’s messaging.
Left-wing streamer Hasan Piker — a harsh Israel critic who has drawn allegations of antisemitism — said Ossoff “will be my dark horse pick, depending on how he presents himself if he has ambitions for higher office.”
One subject that Ossoff has largely steered clear of during his reelection campaign is Israel, a growing wedge issue among Democrats and a litmus test for democratic socialists like Piker. While multiple possible presidential candidates have sworn off the pro-Israel lobbying group AIPAC, Ossoff has not weighed in on the group.
Ossoff has positioned himself as an Israel supporter who opposes Prime Minister Benjamin Netanyahu’s government. Just over a month after Hamas’ Oct. 7, 2023, attack on Israel, he referred to himself as a “pro-Israel Jewish American” in an address. He said he was praying for the Israeli hostages’ freedom and urges “mercy for the innocent civilians in Gaza.”
He has since voted to block some weapons sales to the country — along with an increasing number of Senate Democrats who have questioned military assistance to Israel as the war has devastated Gaza — while voting to allow the sale of defensive weapons. He wrote in July 2025 that “the United States must continue to support the Israeli people, who face the persistent threat of rocket and missile attack and have been subjected to intense aerial bombardment from Iran, Lebanon, and Yemen.”
Ossoff’s first vote against weapons in November 2024 spurred a critical open letter from several Georgia Jewish organizations including synagogues, Jewish schools, the local Anti-Defamation League chapter and other groups. His vote also drew the attention of AIPAC, which released 30-second ads attacking U.S. senators — including Ossoff — who had voted to block weapons sales.
Radio host Eric Messersmith said last month that, in an effort to win over a party that is divided on Israel, Ossoff “might be the Democrat that can thread the needle because even though he’s Jewish, he’s very critical of the Israeli government, very critical of Benjamin Netanyahu.”
“He has credibility on that issue, so it’s possible that I think he could fill that lane in between the two extremes of the Democratic party,” Messersmith said in a widely circulated conversation on CNN.
CNN’s Elex Michaelson drew criticism online when he added, “As a Jew, some people read a little more Jewish than other people, and Jon Ossoff may not read as Jewish as [Pennsylvania Gov.] Josh Shapiro does, for whatever’s that worth.” Michaelson later apologized.
Ossoff has deep ties to the local Jewish community, and has spoken about the impact of growing up around his uncle who was a Holocaust survivor.
Living among survivors “has a profound impact on how I view the State of Israel, recognizing that the State of Israel was established 75 years ago as Jews rebuilt in the ashes of the Holocaust, and sought to establish a secure homeland for the Jewish people,” Ossoff told the American Jewish Committee in May 2023.
The Georgia Democrat’s team reported that Ossoff raised an $20 million in the year’s second quarter, ending it with $42 million in cash on hand.
Jewish Insider reported that some Jewish Georgians are torn. Collins has faced accusations of antisemitism and having ties to the far right. Collins’ son-in-law is a white nationalist social media influencer who has shared antisemitic material and Nazi imagery, CNN reported on Thursday. Collins has said some of his own statements were misunderstood, and has defended himself by citing his support for Israel.
“Donald Trump’s handpicked candidate Mike Collins is a notorious bigot, antisemite, and extremist,” Ossoff posted on social media last month.
Ahead of Trump’s address, Ossoff said he expects the president “to use whatever he puts out there on Thursday as a pretext” to interfere in the November election, or “to lay the groundwork for challenging the result.”
The post How a Trump attack on Jon Ossoff could fuel the first Jewish presidency appeared first on The Forward.
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In the wake of Graham Platner’s success (and fall), a candidate to replace him changes his mind about ‘genocide’
(JTA) — When Jordan Wood vied last fall for the Democratic nomination for Maine’s U.S. Senate seat, he avoided accusing Israel of genocide, citing a link between rising antisemitism and “the language” that people use.
Graham Platner, who went on to overwhelmingly win the nomination, did not stint on using the term. Platner is out after accusations of sexual assault, and Wood is once again running in the abbreviated primary to replace him. (Platner has denied the accusations.)
And now the former congressional staffer is changing his tune.
“I believe we can’t continue to fund Israel’s genocide in Gaza,” Wood wrote on social media last week. “It’s a moral atrocity. We should be using our taxpayer dollars to fund schools, healthcare, and childcare here at home, not on bombing innocent civilians.”
Last November, Wood said he was concerned the word was so loaded as to be dangerous. He told Democratic commentator Kaivan Shroff that he believed Israel has committed war crimes in Gaza, but stopped short of using the term genocide.
“I’ve hesitated on it because I’m also seeing a real rise in antisemitism in the United States,” Wood said then. “My husband is Jewish, and the acts of violence toward Jewish Americans is very much connected to the language that we use.”
It would be “a huge deal for the United States Congress to designate what’s going on in Gaza as a genocide officially,” Wood said
“There could be consequences to that of U.S. citizens that have served in the IDF,” he said. “Do they get prosecuted?”
Wood’s campaign did not respond to a request for comment on what prompted him to adopt the term.
The Maine Democratic Party has until July 27 to nominate a replacement for Platner, an anti-Israel progressive, in hopes of unseating GOP Sen. Susan Collins.
Wood, along with major candidates Troy Jackson, Nirav Shah and Shenna Bellows have all accused Israel of having committed genocide since launching their campaigns, underscoring the shrinking popularity of Israel among Democratic voters and their representatives in the wake of its war in Gaza – and perhaps noting Platner’s success in making Israel an issue in the race.
In an interview this week with The Advocate, Wood criticized the embattled Platner, while saying that he would “carry on that platform” that had energized Maine voters.
“I separate Graham, the movement, from the person,” Wood said. He pointed to issues like conditioning aid to Israel and rejecting corporate PAC and AIPAC money, as priorities that he shared with Platner.
Wood told Shroff in November that he would not take money from AIPAC, and added that there is a “huge amount of distrust” of the pro-Israel lobbying organization among Democratic voters.
“I believe the only way to truly prove to a voter that you are voting and prioritizing policies in their best interest, and for our country’s best interest, is to remove any perception of corruption or misdealing,” Wood said.
He has also been consistent in saying that he would vote in support of Bernie Sanders’ resolutions to block the sales of certain weapons to Israel, while maintaining that that shouldn’t mean halting the U.S.-Israel relationship altogether.
“The United States should absolutely have a cooperative relationship with Israel, and I want that relationship to work. But a real partnership is not a blank check,” Wood told Jewish Insider last week. “It comes with honesty and accountability. The United States has enormous leverage with the Israeli government, and we’ve been refusing to use it.”
Wood and a number of other candidates will participate in a televised debate on CNN on Thursday night, ahead of the July 27 nominating convention.
The post In the wake of Graham Platner’s success (and fall), a candidate to replace him changes his mind about ‘genocide’ appeared first on The Forward.
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Francesca Hong is dishing up a Wisconsin campaign that is about the working class and Israel
(JTA) — Meet Wisconsin’s Mamdani.
Francesca Hong is running for governor of Wisconsin emphasizing affordability and opposition to U.S. support for Israel.
Her message is one the Republican Governor’s Association hopes to boost ahead of the Democratic primary next month: It unveiled an ad on Thursday dubbing her “too liberal” for Wisconsin – set to run in liberal parts of the state.
The calculus appears to be to make her appear appealing to a restive Democratic base that in a number of races countrywide has turned against the party establishment, in hopes of elevating to the nomination an unabashed left-winger who likely would lose in a crucial swing state. Zohran Mamdani may take Manhattan, the thinking goes, but his policies would curdle cheese in Wisconsin.
Hong is a single mom and a former chef whose political recipe for appealing to voters has vaulted her in front of the state’s crowded Democratic primary, bringing another democratic socialist within striking distance of victory.
“I’m State Representative Francesca Hong. I’m a service worker, community organizer, and a mom. I work for a living, always have, still do,” Hong said in a video announcing her candidacy as she wore an apron and strolled through a kitchen she had previously worked in. “Five years ago, my community sent me to the Capitol. The system is rigged. I’m running for governor to fix it.”
Hong’s campaign has centered affordability issues, including housing, education and childcare. It highlights her personal story as the child of South Korean immigrants.
It is her record on Israel and antisemitism that has drawn scrutiny from some Wisconsin Jews. During her campaign, Hong has taken a more sharply critical stance towards Israel while maintaining that support for Palestinian rights should not be conflated with antisemitism. She has also called Israel’s actions in Gaza constitute a genocide.
Jeremy Tunis, the co-chair of the community relations committee of the Jewish Federation of Madison, said Hong has aligned herself with an ascendant wave of democratic socialist candidates that have gained ground in races across the country, including in New York, Pennsylvania and Colorado.
“In my view she is trying to leverage the current far-left progressive zeitgeist that has swept in certain areas, namely in New York with Zohran Mamdani,” Tunis, who explained that his personal views do not represent those of the federation.
For other Jews in the state, Hong’s bid for the Democratic nomination sparked concern about how she might fare in the November general election against presumptive Republican nominee Tom Tiffany.
“She’s probably the least electable of the candidates running,” Marc Herstand, a 74-year-old Jewish Madison resident, said. “Wisconsin is a purple state, very purple, and democratic socialism is not going to go over well outside of the liberal communities of Madison, Milwaukee, and … in some of the other cities.”
Tunis said Hong’s broader political record, including previous calls to defund the police, could make her a difficult Democratic nominee in a divided state.
“There’s probably an appetite for it in a lot of places, but … I feel strongly that she would be among the weakest general election candidates for a variety of reasons, not just her stances on issues surrounding antisemitism and anti-Zionism,” Tunis said. “She’s taken a lot of fairly controversial positions that for a 50-50 state, I think, would not serve well in the general election.”
The numbers appear to tell a different story. The race’s most recent polling, conducted earlier this month, had Hong leading with 30% of the votes ahead of former Lt. Gov. Mandela Barnes, at 28%. Another poll in March had Hong with 14% of votes and Barnes with 11%.
The July poll, conducted by Wedgewood polls, also found that Hong led with 47% of the vote against Tiffany with 44% when tested for the November general election.
Herstand, who is a member of the Jewish Democrats caucus at the Wisconsin Democratic State Convention, said that while he believed Tiffany was “tremendously worse” than Hong, he was concerned how her potential nomination would play out amongst the state’s Jews.
“It’s going to chill Jewish support if she gets the nomination,” Herstand said. “Will they hold their nose and vote for her? Yeah. Will they work actively for her? Probably not. Will she need every Democrat to work actively for her to win? Yep.”
Speaking to fellow progressives at a virtual rally Monday night, Hong framed her campaign as a test of the left’s growing political power.
“Workers are reclaiming our power, and this is an opportunity to ensure that the rest of politics across our country, I believe, can change when we win here in Wisconsin,” Hong said. “Because they say, as goes Wisconsin, as goes the country.” She did not speak about Israel or antisemitism during the rally.
Other candidates took shots at the pro-Israel lobby AIPAC and Israeli settler violence in the West Bank, and some attendees at the online rally sent messages in the chat questioning her pro-Palestinian bonafides in light of her silence on the issue. “Is she really a Zionist?,” asked one attendee, while another wrote, “She owns AIPAC.”
Hong has spurned AIPAC support, though the group largely spends in federal elections.
Earlier this month, the Milwaukee Journal Sentinel reported that Hong was now apologizing for a December 2023 call to the Madison police to report a vandalized Israeli flag, out of concern that the incident was “highly antisemitic” and urging that it be investigated as a hate crime.
Earlier this month, asked to explain her calls to police, she told the Milwaukee Journal Sentinel that it was an action “I regret deeply.”
“Three years ago, there was a piece of protest art at the encampments in Madison, which was photographed and posted to social media,” Hong said in a statement. “My constituents reported they felt threatened and alerted me to the social post, but the image was cropped and incomplete to misrepresent anti-Zionism as antisemitism – a distinction I take seriously.”
A week after Hamas’ Oct. 7, 2023 attack on Israel, Hong posted on social media a plea to “prevent further devastation in Gaza; we can not answer war crimes with war crimes.”
“To the Jewish community here and around the world, I love you with my whole being and am praying for your safety,” Hong wrote. “Please know my heart continues to be with the Israeli & Palestinian people through this harrowing time.”
Since then, Hong has introduced legislation that would repeal a 2018 law banning state contracts with businesses that boycott Israel, and criticized outgoing outgoing Democratic Gov. Tony Evers for recognizing the International Holocaust Remembrance Alliance’s definition of antisemitism. She has highlighted both efforts on her campaign website.
Hong has received endorsements from Democratic Reps. Ilhan Omar of Minnesota and Ro Khanna of California, both staunch Israel critics, as well as three Democratic Socialists of America chapters in Wisconsin.
Hong’s campaign drew further scrutiny after she appeared on both Hasan Piker’s show and on a stream hosted by Michael Beyer, an influencer known as “Mike from PA” who came under fire after saying that Jewish identity is “a constructed ethnicity, this demonic ethnicity, wholly invented.”
“If Wisconsin is going to be a state that actually values human rights, then we have to ensure that we’re supporting, we’re fighting for the pro-Palestine movement,” Hong said on Beyer’s show in October.
She also encouraged constituents to fundraise for people on the “front lines in Gaza and the West Bank.”
Hong appeared a second time on Beyer’s show last month, telling the host that “The people deserve leaders who lead with moral courage and moral clarity, and the litmus test is to say explicitly that what is happening in Gaza is a genocide.”
Hong raised roughly $35,000 from Beyer’s livestream and $57,000 from Piker’s.
Herstand said that he was “absolutely appalled” by Hong’s decision to sit down with the influencers.
“It’s unconscionable for her to do and fundraise with them,” Herstand said. “She should return the money she made with these antisemitic influencers, and she should denounce the hate that they spread against Jews.”
Hong’s appearances on the podcasts also sparked condemnation from Ann Jacobs, the Democratic chair of the Wisconsin Elections Commission.
“When you decide these are the sort of people you want to hang out with in order to raise $, you have made clear that you either (1) agree with them or (2) can be bought or (3) both. Fran Hong appears to be all 3,” Jacobs, who is Jewish, wrote in a post on X. “She is willing to sell out the Jews of Wisconsin for a few bucks.”
Hong’s campaign did not respond to an inquiry from the Jewish Telegraphic Agency about her appearance on the podcasts, but in an interview with MS Now earlier this month, Hong defended her engagement.
“It’s important that we get our message out in places where campaigns struggle to reach voters,” Hong said. “Just because I am on a platform certainly does not mean that I endorse everything that has been said by either the hosts or other people who have gone on.”
Hong told MS Now, “I condemn hatred, discrimination, antisemitism and islamophobia, any sort of dehumanizing of communities.”
For Tunis, the community relations co-chair, Hong’s response to criticism of those appearances fell short.
“I think that there’s a lot of questions that she has not provided sufficient answers on, particularly her recent appearance and friendliness with Hassan Piker and Mike from PA,” Tunis said. “I think people are waiting and watching.”
Miryam Rosenzweig, the president and CEO of the Milwaukee Jewish Federation, told JTA in a statement that the federation’s “concern extends well beyond any one candidate.”
“Many in Wisconsin’s Jewish community are increasingly concerned by a political environment in which antisemitic rhetoric is too often minimized or excused, where the choices public leaders make about the voices they elevate and the platforms they share shape that environment, and where too few are willing to confront antisemitism consistently, regardless of its source,” Rosenzweig said.
Looking ahead to the crowded Aug. 11 Democratic primary, Tunis and Herstand said many Wisconsin Jews he had spoken with were supportive of Lt. Gov. Sara Rodriguez, who was endorsed by Milwaukee County Executive David Crowley earlier this month after he exited the race. Rodriguez came in third place in the primary’s latest polling, receiving 19% of the votes.
“I hope that Francesca Hong can tone down her rhetoric, because I do not think that it promotes Jewish community safety, and it can make life difficult,” Tunis said. “I hope that she keeps an open mind as her campaign progresses. I’m not super confident that’s going to be the case.”
If Hong does prevail next month, Herstand said he hoped that she would foster communication with Jewish communities in the state.
“I hope she doesn’t get the nomination, but if she were to do that, I would hope that she would reach out to the Jewish community and actually learn a few things that she’s probably not aware of,” he said.
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