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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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Alex Bores’ supporters disagree on Israel. They agree on him.
(New York Jewish Week) — Alex Bores, who’s running to succeed Rep. Jerry Nadler in Congress, is threading a very delicate needle.
On the one hand, Bores, a two-term New York State Assembly member from the Upper East Side, has garnered support from a number of Jewish leaders and political moderates who tout his support for Israel. He marches annually in the city’s Israel Day Parade and has resisted growing calls for Democratic politicians to support conditioning military aid to Israel.
At the same time, he’s being backed by a number of the left-wing groups and individuals calling for those very conditions.
Those two camps seldom coexist on a single candidate’s list of endorsements, especially as Israel has become a major wedge issue this midterm election cycle. But Bores, who has put a promise to regulate artificial intelligence at the center of his campaign for New York’s 12th Congressional District, has managed to maintain the coalition.
“You could make a sitcom,” said Cameron Kasky, a former candidate in the race who’s now backing Bores, referring to what he called the “Boalition.” “If you put 12 Alex Bores endorsers in a mansion together and showed up with a reality TV crew, you could make the most must-watch television in the entire world.”
Scroll through the “Endorsements” page on Bores’ campaign website and you’ll find Chi Osse, the democratic socialist City Council member who’s called for divesting city pension funds from Israel bonds, just a couple rows down from Carolyn Maloney, the former Upper East Side representative who was a staunch supporter of Israel in Congress.
Progressive groups such as Bernie Sanders’ Our Revolution and PSC-CUNY, the City University of New York’s staff-faculty union, are backing the same candidate who drew the support of ActJew, which supports more centrist candidates and calls itself “a response to a political and social landscape that normalizes antisemitic and anti-Israel activity and rhetoric.” (ActJew endorsed both Bores and Micah Lasher in the race.)
Bores’ endorsers include some of Mayor Zohran Mamdani’s political allies, such as failed City Council candidate Lindsey Boylan, and vocal critics of the mayor including Fabien Levy, a Jewish spokesperson for Mamdani’s predecessor, Eric Adams.
“I can’t imagine the Bores campaign hasn’t occasionally looked at each other and been like, ‘What is happening right now?’” Kasky said.
So how is Bores pulling it off?
For progressive groups, the answer lies, at least in part, in Bores’ work on AI.
“He put forward the country’s strongest regulation of the AI industry to protect Americans from those who want no rules and only care about unfettered power and profit,” wrote Our Revolution’s executive director, Joseph Geevarghese, in an endorsement announcement. Geevarghese was referring to the RAISE Act, a state law that Bores introduced to impart transparency and safety regulations on AI models.
As an elected official, Bores is no political outsider, though the 35-year-old’s background in the tech industry differentiates him from fellow frontrunner Lasher, who’s spent decades working for politicians such as Nadler, Gov. Kathy Hochul and Mike Bloomberg, the former mayor.
Bores’ resume includes a nearly five-year stint at the tech company Palantir, starting as a data scientist in 2014 and working his way up to become the U.S. government lead. That gig has complicated how some progressives see Bores, given Palantir’s work with ICE, the Immigration and Customs Enforcement agency that Bores himself has called to abolish. He has repeatedly said that he quit Palantir over its contract with ICE back in 2019, and that he chose “principle over my career and millions of dollars.”
Pundits such as center-left commentator Matthew Yglesias — who has also joined the Bores coalition — say there is a “unique value” to him winning because of his promise to enforce AI regulations and the message that it would send to the anti-regulation PACs that have been spending against him. Yglesias added that Lasher, too, would be “an above-average House member.”
But in a race with little daylight between the two frontrunners — particularly regarding the U.S.-Israel relationship — Bores’ AI focus is setting him apart. And rather than sit out the race due to differences on Israel, a number of progressive groups are backing him anyways.
“I think progressives see something in Alex that is a testament to a resolve he’s going to bring,” said Kasky, who has advocated for policies such as an arms embargo on Israel. “And I think that that is enough for progressive groups to cede ground on the issue of Israel-Palestine, and frankly the issue of Israel and the Middle East region as a whole, which is getting increasingly severe.”
The makeup of the district itself plays a role as well: As one of the country’s most heavily Jewish districts, NY-12 is seen as less hospitable than other deep-blue districts for a “Squad”-type insurgent candidate. John F. Kennedy’s grandson Jack Schlossberg is the only major candidate who calls for conditioning aid and blocking weapons sales to Israel, but he has dropped in recent polls as he’s faced questions over his lack of experience.
Bores, Lasher and Schlossberg are all listed as “primary approved” candidates by J Street, the liberal pro-Israel organization.
Bores has confirmed that Our Revolution asked him about Israel and gave him its endorsement despite not being aligned on the issue. During a candidate forum in May, he said that “we need to make it acceptable for there to be people in progressive spaces that still believe in the right of Israel to exist and to defend itself.”
Michael Miller, who was CEO of the Jewish Community Relations Council of New York for 36 years, is endorsing Bores and wrote in a Facebook post that Bores is a “steadfast supporter of Israel as a Jewish and democratic state.”
In an interview, Miller — whom Bores named in a recent Temple Emanu-El forum as a Jewish American that he admires — said he felt assured that Bores’ support from groups such as Our Revolution had mostly to do with his AI work.
“The fact that he’s receiving support from a coalition that includes decidedly left-wing supporters doesn’t trouble me for as long as the issues of central concern to me — antisemitism and support for Israel — are those issues where he has given his support, and with which he has identified,” Miller said.
Miller added that he believes Bores’ Jewish family — his wife, Darya (who recently appeared in a campaign ad), and son, Charlie, are both Jewish — plays a “large role in how he thinks about matters of concern to the Jewish community.”
A number of Jewish celebrities in the district have embraced Bores. The Oscar-winning songwriter Benj Pasek and Jewish cookbook author Jake Cohen posted photos on social media showing them at a Bores event in a private home that included a conversation with journalist Laurie Segall about AI.
On the same day, Miller and more than 20 other local Jewish leaders and elected officials signed a letter endorsing Bores. The letter emphasized his record of combating antisemitism, pointing to measures such as securing funds for Holocaust survivor programs, funding security for synagogues and Jewish institutions, and organizing trips for students to Jewish museums.
But for some Jewish groups, Bores’ support from left-wing groups critical of Israel has given them pause.
Moshe Spern, a board member of the group ActJew, called on Bores to drop his PSC-CUNY endorsement back in March, saying the union is “consistently calling for divestments from Israel” and has “downplayed and ignored Jewish students/faculty experiences since 10/7.” PSC-CUNY revoked a pro-BDS resolution against Israel in February 2025, after its initial passage sparked backlash, including from Hochul and CUNY itself. Spern told JTA he pushed for the group to rescind its endorsement, but was outvoted.
Bores replied to Spern’s tweet, writing that “every major candidate pursued” PSC-CUNY’s endorsement, and that his endorsement interview focused on funding public education and regulating AI. Bores added that he has “spoken out against antisemitic incidents on campuses (including CUNY specifically) and will continue to do so.”
Meanwhile, some progressive groups have refrained from endorsing Bores because of his pro-Israel politics.
“It’s pretty much a non-starter for us to endorse someone who wouldn’t sign on to the Block the Bombs,” said Sophie Ellman-Golan, director of communications of Jews for Racial and Economic Justice, referring to the Block the Bombs to Israel Act that would prohibit certain weapons sales to the country. She added that Bores also voted for a statewide “buffer zone” bill meant to curb protests outside houses of worship, which Lasher introduced, and which JFREJ has vehemently opposed throughout the year.
According to the latest polling data, despite Bores’ greater support from the left, there’s been little difference in the number of voters who are responding to each candidate.
“You go into any Jewish WhatsApp chat — I see this as an Upper East Side resident myself — and there’s no consensus,” said Michael Harris, ActJew’s CEO. “The consensus is Bores or Lasher.”
The post Alex Bores’ supporters disagree on Israel. They agree on him. appeared first on The Forward.
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Organizers of London Israeli real estate fair apologize after West Bank properties surface despite denials
(JTA) — Organizers of the Great Israeli Real Estate Event held in London on Sunday have apologized amid revelations that the event showcased offerings in the West Bank, contradicting their assurances that it would not.
The owner of a real estate agency that had a booth at the event, meanwhile, told the Jewish Telegraphic Agency that she had obscured the name of a city in the West Bank from a poster but also passed “two flyers under the table” to attendees who expressed interest in properties in contested areas of Jerusalem.
Ahead of the event, the organizers along with the synagogue that hosted the event and the Board of Deputies of British Jews publicly rejected claims by pro-Palestinian activists that properties beyond Israel’s internationally recognized borders would be promoted.
They had faced sharp pressure over the claims from dozens of British lawmakers and the mayor of London, Sadiq Khan, and had to find a new space after the venue that was initially set to host the event pulled out abruptly.
Following a protest outside the synagogue where the event took place, the Board of Deputies’ acting president, Adam Cohen, said the event organizers had “publicly refuted claims that it was marketing real estate over the Green Line” separating Israel from the West Bank and alleged that the claims were being used to justify antisemitism.
The “false pretenses seem to be little more than an excuse to harass and intimidate members of the Jewish community,” he said.
The Board of Deputies declined to comment on the subsequent revelations that West Bank properties were advertised at the event.
But the organizers, who have staged similar events in the United States, issued a statement to the U.K.’s Jewish News that both apologized for mentions of East Jerusalem settlements in a brochure distributed at the event and rejected the idea that British Jews should face constraints in where they are offered property.
“We would like to re-emphasise that the venue made it clear to us that we were not in any way to promote the sale of Israeli real estate over the Green Line, and all participating vendors agreed to abide by that requirement,” the statement said. “At the same time, we believe it is outrageous that in this day and age, anyone would seek to deny British Jews the right to purchase property anywhere in the world, whether in Paris, New York, or Israel.”
The statement also described social media claims that “stolen Palestinian land” was being sold at the event. “These allegations are simply untrue. No one at the event promoted or spoke about properties in the ‘disputed territories’, such as Givat Zeev or Kfar Eldad,” two East Jerusalem settlements, the statement continued. “Their mention in the event brochure was made in error for which we apologise.”
The revelations came after attendees photographed flyers promoting West Bank settlements and posted them on social media.
The Guardian reported that it had obtained brochures from the event advertising properties not just in Givat Ze’ev and Kfar Eldad but also in Ma’ale Adumim and Teneh Omarim in the West Bank and Ramat Eshkol and Givat Hamatos in East Jerusalem.
Guy Zilberman, a member of the pro-Palestinian group Jewish Anti-Zionist Action, posted a video showing footage from inside the event where he received brochures from companies selling homes in several of those locations. He said a salesman “directly offered us properties in ‘Judea and Samaria,’” the Israeli term for the West Bank.
The footage showed Zilberman then revealing himself in a conference room and denouncing the event while exhorting attendees in Hebrew not to steal, before being removed by security.
REVEALED: Jewish activists @JAZA_UK have shown us material from inside an Israeli property event in London yesterday, which shows that illegal settlements on Palestinian land were on sale in the UK.
Activists gained access to the event, spoke to numerous developers about the… pic.twitter.com/WsJ1hC1GlZ
— Declassified UK (@declassifiedUK) June 16, 2026
An unnamed member of Jewish Anti-Zionist Action told Sky News, “I visited Tivuch Shelly’s stall and was given a leaflet advertising properties in Ma’ale Adumim, which is an illegal West Bank settlement.”
The locations cited highlight the complexity of Israel’s geography — and the pressures facing those trying to sell property in the region.
The U.K. considers expansions of Israeli settlements as a violation of international law, posing potential legal challenges to efforts to sell homes there. The United States does not consider the settlements illegal, making real estate events there less vulnerable to legal scrutiny even as they have drawn fierce protests.
Settlements that are part of the municipality of Jerusalem, such as Ramat Eshkol and Givat Hamatos, pose another wrinkle. While Israel recognizes that the West Bank is disputed territory, it does not consider any part of Jerusalem as such. East Jerusalem was incorporated into the State in1980, and under Israeli law both West and East Jerusalem form the state’s complete and undivided capital.
Ma’ale Adumim, meanwhile, is a city of approximately 40,000 that is located in the West Bank and has long been seen as likely to remain under Israeli control if a Palestinian state is created through negotiations in the future.
Tivuch Shelly’s owner and founder, Shelly Levine, told JTA in a phone interview that her company never actively promoted properties in Ma’ale Adumim at the event. She said the words “Ma’ale Adumim” were covered up with tape on their booth.
But she said they gave out “two flyers under the table” with Ma’ale Adumim properties because the company had received emails in advance of the event from people who said they were specifically looking for properties in that area. She said she did not recall the names of the people but said she had handed over the brochures “in a bag and we told them they were not allowed to take them out or look at them in this building because we are not selling Ma’ale Adumim at this event.”
Levine said she now believes those emails were “a setup” to trick her into sharing incriminating material that could be handed to the media.
Unless people went to Tivuch Shelly’s website, Levine said, “Nobody would know that we advertise in Ma’ale Adumim. We did not break our word to the event organizers; we posted no brochures, put nothing out on our tables.”
Even before the revelations, the lead-up to the event had been fraught for weeks, with the original venue pulling out of hosting less than 48 hours before Edgware Synagogue agreed to host it. And while the venue remained secret until less than 24 hours before the event, almost 1,000 demonstrators showed up outside the synagogue — from both the pro-Palestinian and pro-Israel camps.
Despite police being deployed to the scene to keep the groups separate, 14 people were arrested, including seven pro-Israel and six pro-Palestinian supporters, for offenses including ncluding violent disorder, assault and public-order offenses.
More than 100 members of parliament and peers wrote to Foreign Secretary Yvette Cooper ahead of the event, calling on her to halt the event because selling properties in the West Bank is a violation of international law.
On Tuesday, Cooper told members of Parliament that the government had asked a national regulator to look into complaints connected to both the advertising of the event and promotional material.
“We have asked the authority to urgently look into the matter and reassure us that, if there is any evidence of the advertising or promotion of property in illegal settlements at that event or any others, it will uphold the law, regulations and guidance that apply,” Cooper said in response to a question from a local lawmaker about why the government had allowed the Great Israeli Real Estate Event to go on.
“It is extremely important that those standards are met in the UK, and that is exactly why we have raised the matter so seriously with the Advertising Standards Authority,” she continued.
That was not enough for Zack Polanski, the anti-Zionist Jewish leader of the Green Party, who sent a letter later on Tuesday to Khan demanding action, including from London’s police force.
“This needs to be escalated to the Metropolitan Police Service immediately,” Polanski wrote. “Anything less fails to reflect the seriousness of the situation.”
The post Organizers of London Israeli real estate fair apologize after West Bank properties surface despite denials appeared first on The Forward.
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Far-right YouTuber raises nearly $20K for Cornell student who said he was ‘not interested in working for a jew’
(JTA) — A far-right extremist YouTuber who has said he wants to see “another Hitler” has raised more than $19,000 for a Cornell University student who told a potential employer that he was “not interested in working for a jew.”
The message was written by 19-year-old Austin Franco, a member of Cornell’s class of 2028, during his application process for an internship at a software company owned by two Jewish brothers, Gabe and Aiden Einhorn. The message, which Franco sent via the job application platform Handshake, went viral last week after Gabe Einhorn posted it on X.
“This kid applied to our job on handshake, we accepted him, and then he responded this,” Einhorn tweeted. “He probably knows nothing about Jews accept [sic] for what they tell him in college and on social media. Sad world.”
Einhorn’s tweet initially included a screenshot showing Franco’s name, but a minute after posting, he edited his tweet to obscure the name. (X allows users to view prior versions of edited posts.)
Franco drew more attention to himself the next day when he responded to Einhorn to explain his comment.
“I was stating why I was not interested after you had asked to interview 3 times,” Franco replied. “I found out you were Jewish after the fact. My experiences with Jews have not been pleasant, both in person and online. This is not to say I havent had positive experiences, but on the aggregate that is not the case.”
Alluding to the criticism that he had received, he continued, “The reactions by your community only serves to further prove my point.” Efforts by JTA to reach Franco were unsuccessful.
Franco’s comments have triggered a bias investigation by Cornell. They have also been widely condemned by antisemitism watchdogs, the university and government officials — some of whom suggested that his comments should prevent him from being hired anywhere.
Leo Terrell, chair of the Department of Justice’s task force to combat antisemitism, posted dozens of times about the incident from his personal account, including one post urging the public to make Franco “permanently unemployable.”
But in antisemitic corners of the internet, Franco is emerging as a heroic figure, someone seen as willing to speak truth to power and say publicly what many believe about Jews.
“They’re treating him like a hero,” Gabe Einhorn told the Jewish Telegraphic Agency in an interview. “There’s these main players with millions of followers across their accounts that their job, literally all they do, is post about antisemitic stuff,” he added. “They’re kind of leading the charge there, so they’re just picking him up and dragging him along with him.”
The support Franco has elicited includes the crowdfunding page created by Miles Routledge, the far-right English YouTuber known as “Lord Miles” who last year said he hoped to see “another Hitler” by 2039. Routledge has also encouraged his followers to leave negative reviews on the Einhorns’ parents’ business page.
“jews are doxxing this man and trying to ruin his career,” Routledge wrote in the post sharing the fundraiser. (Doxxing is the intentional publication of personal or identifying information about a person on the internet.) He added, “I cannot let that happen.”
Comments on the donation page, which had raised more than $19,000 against a goal of $100,000 as of Wednesday morning range from “keep up the good work” to “We must separate ourselves from the Jew and his deceitfulness and every other disgusting trait they are born with, and forge a destiny decided by US without THEM.”
In another tweet about the fundraiser, Routledge wrote, “I just raised $10k for antisemitism.”
GiveSendGo is a Christian crowdfunding website that the Anti-Defamation League’s Center on Extremism says has collected funds “operated by or for extremists and their causes.”
The company said in a statement to JTA that it opposes antisemitism but had determined the Franco campaign was permissible under its rules.
“At GiveSendGo, we do not condone antisemitism, racism, discrimination, hate speech, or violence of any kind,” a spokesperson for the platform said in a written comment to JTA. “While we understand the concerns that have been raised regarding the fundraiser you referenced, the fundraiser itself does not violate our Terms of Service, which focus on activity and behavior within our platform.”
The spokesperson added, “GiveSendGo is not a place of judgment but a place of generosity, where people can choose how they wish to respond.”
The frenzy around the situation embroiled a different Austin Franco, a Dallas attorney who tweeted that he had received criticism aimed at the Cornell student. “To make matters worse, the undergraduate looks just enough like me to be confusing,” he said in a statement on X, which was accompanied by a video.
“My social media (Twitter, Facebook, LinkedIn) and law firm email address are being blown up by people understandably angry at this other Austin Franco. None of the posts cross any legal lines, but unfortunately there have been comments and emails talking about me, my firm, my parents, etc,” the attorney tweeted. In the video, he said, “We do not condone or support any of the views this Austin Franco holds.”
Meanwhile, at Cornell, where classes have ended for the summer, a formal investigation into the Handshake incident is in the works, the university told its student newspaper on Saturday. The incident was referred to the university’s Office of Civil Rights, where it will be investigated according to university policy, a spokesperson for Cornell University told JTA in a statement on Monday.
“Cornell condemns antisemitism and all forms of hatred and discrimination in the strongest possible terms,” the spokesperson said. “The university is steadfastly committed to fostering a safe, inclusive, and respectful environment for every member of our community.”
Franco told the Cornell Daily Sun he learned that the Einhorn brothers were Jewish based on their “first and last name, LinkedIn, and physiognomy.” Physiognomy is the pseudoscience of determining certain behaviors or traits about a person due to their facial characteristics and is largely considered to be a form of scientific racism.
“Unfortunately it’s his First Amendment right to be bigoted,” said Menachem Rosensaft, an attorney and adjunct law professor at Cornell who has advocated against antisemitism there, about Franco. “I wouldn’t be surprised to find him on Tucker Carlson or a similar program, and being made a hero of the antisemitic far right.”
Indeed, Franco has also drawn support beyond Routledge, including from figures who argued that he was facing outsized approbation because he targeted Jews.
The Holocaust denier and conspiracy theorist Ian Carroll shared his story and repeated his sentiments about Jews.
And the journalist and Israel critic Glenn Greenwald suggested that he believed Franco’s comments were relatively tame. “As I said, people with powerful platforms say things — right here on X — infinitely worse than what this 19-year-old said in that email,” he wrote. “Yet they face no consequences — let alone DOJ threats of retributions — because their target was different.”
Gabe Einhorn said he also believed Franco’s case was being handled differently from how it would have been had Franco made a bigoted comment to someone from another group — but to a different effect.
“Somehow when it comes to Jewish people, it’s become a trend that if you hate Jews, you get rewarded, you get paid,” he told JTA. “People support you and got your back for you hating Jews.”
In an interview with Fox News Monday, Aiden Einhorn said it was his first instance of antisemitism in the workplace.
“But as a college student, I’ve seen it on campus, in the classroom,” he said. “So it wasn’t such a surprise to me. But in our work experience, yeah, it was the first time.”
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