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Eric Adams wants to combat hate in NYC through interfaith dinners. Can that accommodate Orthodox Jews?
(New York Jewish Week) — Mayor Eric Adams is famous for his love of the city’s nightlife, and that mood was on display last Thursday as he hobnobbed with more than 100 people at the 40/40 Club, an upscale bar and restaurant in the Barclays Center, while dining on lamp-warmed samosas and chicken skewers.
The gathering came with a goal: to jumpstart a program, called “Breaking Bread, Building Bonds,” that aims to bring together leaders of the city’s diverse ethnic and religious communities over food. The attendees, mostly city workers and nonprofit employees, were there to experience what such a dinner could feel like, and to learn how to host one of their own.
“We are going to finish with 1,000 dinners,” Adams said, speaking to the crowd. “Ten thousand people will become ambassadors for our city. Then those 10,000 people will branch out and do their dinners, turn into 100,000. We will continue to multiply until this city becomes a beacon of possibility.”
The dinner initiative was conceived with the Jewish community at its center — launching at a JCC in partnership with one of the city’s biggest Jewish nonprofits. Now, it faces an additional hurdle: Engaging the large haredi Orthodox communities in Brooklyn that have experienced a series of street attacks — and that observe a set of strict religious laws surrounding food that could hinder their participation in some interfaith meals.
Some haredi New Yorkers have attended the “Breaking Bread” dinners, and members of at least one large Hasidic community are planning to host one of the meals. But other haredi activists in the city told the New York Jewish Week that they’re skeptical the program can be sufficiently sensitive to their dietary and religious restrictions, which include close adherence to kosher laws and, for some, gender separation at public events.
The first catalyst dinner for New York City Mayor Eric Adam’s ‘Breaking Bread, Building Bonds’ initiative was held at Barclays Center on Thursday, March 2. (Jacob Henry)
Speaking on the sidelines of last week’s dinner, Adams said the initiative does account for the needs of observant Jews. When he held similar dinners as Brooklyn borough president in 2020, he said, the meals were always “considerate of Shabbos.”
“We allow the dinners to happen throughout the week,” Adams told the New York Jewish Week. “Those who can’t come on a Friday night or until sundown, we do that. If they eat kosher, we do that. We keep the meals simple, nothing complicated, so that everyone can feel at home at the same time.”
But the event where Adams was speaking did not, in fact, include kosher food, according to Rabbi Shlomo Nisanov, who leads Kehilat Sephardim of Ahavat Achim, a Bukharian community synagogue in Kew Gardens Hills, Queens.
“It was a mistake,” Nisanov said. “I didn’t eat the food, I only had the drinks. I was complaining about it.”
However, three of the dinners hosted so far have been certified kosher, and many local Jewish activists — including Orthodox leaders — said they support the initiative and believe it can accommodate a broad portion of the city’s Jewish spectrum.
Devorah Halberstam, an adherent of the Chabad-Lubavitch Hasidic movement and longtime campaigner against antisemitism, said she plans to host a dinner in the future.
“It’s actually not that complicated,” said Halberstam, who serves as director of foundation and government at the Jewish Children’s Museum in Brooklyn. “You invite people to a table and you have conversations. If it’s Muslims, we’ll have halal stuff covered. Kosher food is in another setting. Ultimately, it ends up working.”
The initiative aims to hold 1,000 dinners across the city that bring together community leaders in the hope that eating together will foster mutual understanding that will trickle down to rank-and-file New Yorkers of different backgrounds. At the kickoff event at the Marlene Meyerson JCC on the Upper West Side in late January, Adams called the dinners a “potent weapon” against hate.
Breaking Bread is supported by multiple city agencies and Jewish organizations, including the UJA-Federation of New York; the Jewish Community Relations Council of New York; The People’s Supper, a non-profit that facilitates meals between people of different identities that began holding similar dinners in 2017; and the New York City Office of the Prevention Of Hate Crimes, which is overseen by the mayor. UJA is partially funding the program by reimbursing up to $150 per dinner.
The Adams administration, and organizations supporting Breaking Bread, declined to provide key pieces of information about the initiative, including a budget, list of hosts or people who had signed up or a list of scheduled dinners.
The initiative is designed around dinners of roughly 10 people each. The host is given a guide that includes instructions on how to facilitate a dinner and sample questions to ask fellow diners. One question asks attendees to describe “a time, recent or long passed, in which you were made to feel… fully seen, heard and like you fully belonged.”
Rabbi Bob Kaplan, who is the executive director of the Center for a Shared Society at the Jewish Community Relations Council of New York, told the New York Jewish Week that the organization is “taking this program very seriously.”
“We will be looking to encourage as much of this as we can throughout the city,” Kaplan said. “We really think that Breaking Bread opportunities are incredible ways of bringing together leadership and community leaders to really talk to each other.”
The few dinners hosted thus far have included religious leaders, city officials and leaders of nonprofit organizations. Anyone can sign up to host or attend a dinner via a city website. Hassan Naveed, executive director of the OPHC, told the New York Jewish Week that thus far, nearly 500 people have signed up as hosts or participants.
“There is so much interest happening,” Naveed said. “We want this to be something that is movement-building, that brings folks together from different parts of the city, to really build a relationship between communities.”
There have been several dinners in the weeks since Breaking Bread launched, including one that Naveed attended last month at Talia’s Steakhouse, a kosher restaurant on the Upper West Side, where the mayor himself made a brief appearance. Diners ate Jamaican cuisine, served by chef Kwame Williams, in honor of Black History Month. Other attendees ranged from a senior city official to Tenzin Tseyang, a community liaison for Queens City Councilmember Julie Won; UJA’s Rabbi Menachem Creditor and others.
Other dinners have taken place at the Manhattan JCC and at Manhattan College, both of which were also kosher. The JCC dinner included the executive director of the New York City Anti-Violence Project and a representative of the Asian-American Foundation, in addition to Jewish leaders and cosponsors of the initiative.
“Those who are seated around the table with one another will be able to call on one another for both simple and hard things,” said Rabbi Linda Shriner-Cahn of Congregation Tehillah in the Bronx neighborhood of Riverdale, who hosted the Manhattan College dinner. “When we strengthen our own communities, we’re more able to reach out to other communities.”
Bringing New Yorkers together to break bread is one of the best ways we can talk through differences and defeat the pipeline of hate.
Last night’s Breaking Bread Building Bonds event at Talia’s Steakhouse on the Upper West Side did just that. pic.twitter.com/Meugkqdt7Q
— Mayor Eric Adams (@NYCMayor) February 17, 2023
Nisanov, the Bukarian rabbi from Queens, said he believes in the concept and has hosted his own dinners with neighborhood Muslim leaders.
“We sat together at my synagogue with people from the Muslim faith because people didn’t know each other,” Nisanov told the New York Jewish Week. “Now, they know that kosher is the same as halal.” (Jewish and Muslim dietary laws are similar, but they are not the same.)
The initiative has not yet involved some large segments of the Brooklyn haredi community, including a major Satmar Hasidic organization. Moishe Indig, a prominent activist affiliated with another faction of Satmar, and a close confidante of the mayor, has also not attended. City Council member Lincoln Restler, who is Jewish and represents South Williamsburg, which is home to a large number of Satmar Jews, told the Jewish Week in a statement that he is “in touch with City Hall and eager to convene Breaking Bread gatherings” in his district.
“This is a wonderful new initiative building on the mayor’s work as borough president,” Restler said. “We will never arrest our way out of hate violence, so we need to deepen cross-cultural understanding to address our collective safety.”
Adams does have a close relationship with the Hasidic community. The mayor appointed Joel Eiserdorfer to the role of advisor in his administration, the first Hasidic Jew to hold that title. Adams received considerable Hasidic support in his 2021 election victory.
But despite that relationship, some Orthodox leaders and activists still have their doubts that the dinner initiative will successfully engage the haredi community. Some spoke to the New York Jewish Week anonymously, out of a fear that their criticism could hurt their community’s relationship with the mayor.
One Orthodox leader who works in government told the New York Jewish Week that “at this moment, it feels like this initiative doesn’t exist.”
“Personally everyone is rooting for the mayor on this,” the leader said, but he added that the initiative was “not comprehensive” in terms of reaching out to major Orthodox groups.
“Most of us haven’t heard of it,” another Orthodox community activist said. “The mayor’s head is in the right place. I’m sure this program is well-intentioned.” But he added, referring to kosher restrictions and norms of gender separation, that ”on a practical level, it’s hard to see how it will work in this community.”
He added that he believes leaders in the Hasidic community may participate, but “we don’t need to bring together leadership… We need people on the street to understand each other.”
Nisanov believes the Breaking Bread dinners can help accomplish that task by helping community leaders influence their constituents.
“It starts from the leaders and it goes down to the regular people,” he said. “It’s going to take a while, but at least when the elders do it, it will trickle down to the young. We will have to include young people to show and explain.”
He said that there are some people within the Jewish community who “would like to live in a secluded world.”
“That’s not possible,” Nisanov said. “There will always be restrictions. God will not change. We will always have that, but we have to learn to coexist.”
Motti Seligson, a Hasidic communal leader and Chabad spokesman, told the New York Jewish Week that “there are dinners already planned in neighborhoods like Crown Heights that will certainly have participation from the Hasidic Jews.” He added, “Building these bonds is something that Mayor Adams has not only seen and experienced first hand… he also created many of them through events like the Breaking Bread dinners in Brooklyn, which he organized.”
Deborah Lauter, the inaugural director of the OPHC, said Breaking Bread “has enormous potential” but acknowledged that navigating the range of haredi groups takes time.
“There are so many different factions within the haredi community,” Lauter said. “Some will be more inclined to participate than others. There’s a lot more work to get people on the ground to know each other.”
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How Hezbollah Terrorists Became ‘Local Residents’ in the Media
Lebanese army members stand on a military vehicle during a Lebanese army media tour, to review the army’s operations in the southern Litani sector, in Alma Al-Shaab, near the border with Israel, southern Lebanon, Nov. 28, 2025. Photo: REUTERS/Aziz Taher
During an operation earlier this month, the IDF reportedly clashed with Hezbollah operatives and “civilians” in the Lebanese village of Nabi Chit, leaving 41 people dead and another 40 injured.
At least, that is what CNN, the Associated Press (AP), Sky News, BBC, and The Guardian all reported.
But not a single outlet actually questioned who these “civilians” were that clashed with the IDF, or why there were clashes in the first place.
The operation was carried out in an attempt to return the remains of Ron Arad, an Israeli navigator who has been missing since his fighter-bomber was shot down over Lebanon in 1986. He was believed to have originally been captured by the Amal Movement and handed over to Hezbollah, before being presumed dead.
As is the protocol with any missing person or soldier, the State of Israel works to recover every body for a proper and dignified burial in their homeland.
Based on intelligence, the IDF believed Arad’s body to be buried in a cemetery in Nabi Chit, a village located close to the Lebanese-Syrian border in the Beqaa Valley.
IDF special forces initiated a raid into Lebanon in an attempt to recover the remains of Ron Arad, an Israeli airman shot down in 1986.
But it wasn’t only Hezbollah terrorists who engaged in a firefight with IDF soldiers on the ground:
@guardian: Hezbollah “fighters ambushed… pic.twitter.com/wOuWa9AXVj
— HonestReporting (@HonestReporting) March 8, 2026
On Friday, March 6, well before the operation began, the IDF issued an evacuation warning, urging innocent civilians to leave.
The village has long been a stronghold of Hezbollah, with several past leaders, including the second secretary-general, Abbas al-Musawi, born there. Being that Hezbollah has systematically embedded its infrastructure and operatives into the town itself, many — presumably including a significant number affiliated with or supportive of Hezbollah — appeared to defy the evacuation orders, staying in their homes.
Late Friday evening, Israeli commandos entered the village, hoping to quickly locate the body of Arad and leave without disturbance. According to some reports, the IDF forces arrived undercover. Had the IDF been seeking a battle, it would have entered openly rather than disguised, indicating that the goal was a targeted retrieval mission, not a confrontation.
However, soon after the IDF’s arrival, a firefight broke out between Israeli forces and Hezbollah operatives. This is precisely where international media coverage begins — and where the crucial context disappears.
Hezbollah operatives are suddenly grouped in with the “civilians” or “local residents” who supposedly rushed out to defend their homes against an Israeli invasion, leaving their houses with guns to engage in battle with the IDF.
But the IDF had entered the village on a limited mission: to retrieve the remains of a fallen soldier. There was no broader offensive and no threat to civilian homes. That raises a fundamental question: why did so many outlets lead with descriptions of “residents” or “local fighters” joining Hezbollah in “defending their homes,” when their homes were clearly not under threat?
Following the ensuing battle between the IDF commandos and Hezbollah, the Israeli Air Force provided air cover through targeted strikes to ensure the safe extraction of all troops. Sadly, they were unsuccessful in locating the body of Arad.
By the time the operation ended, the Lebanese health ministry reported that 41 people had been killed and 40 wounded. Yet, when reporting these casualties, the media failed to acknowledge the obvious likelihood that many of those casualties were Hezbollah operatives — or what Sky News and AP described as “local fighters.”
The narrative that Israel intentionally killed innocent civilians was not limited to the international media, but quickly spread across social media.
Posts circulating online framed the operation as a reckless mission designed to target civilians with no clearly defined operational purpose. This is despite the IDF’s clear intention to limit civilian harm while preserving the dignity of all Israeli soldiers, no matter how long ago they fell in battle.
Israelis can be weird. They sent special forces into Lebanon to retrieve the remains of a dude who died 40 years ago, and this against the wishes of his widow. They randomly killed scores of civilians in the process and failed to find any bone, and yet they are bragging about it. https://t.co/DzEutjWCpP
— Prof Francois Balloux (@BallouxFrancois) March 8, 2026
Hezbollah’s strategy of embedding its infrastructure and operatives within civilian areas has long blurred the line between civilians and combatants, resulting in armed terrorists who attack Israeli forces being framed in media coverage as innocent “local residents.” The IDF’s operation in Nabi Chit and the ensuing battle illustrate this strategy in full, exposing just how effectively Hezbollah has manipulated the media.
The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.
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In the work of 21 artists, 49 different ways to be Jewish
As I walked through the exhibit, Envisioning the Sacred: Modern Art from the Collection, at the Derfner Judaica Museum and Art Collection, I wondered aloud which was the more defining element in these 20th and 21st century paintings, drawings, prints and linoleum cuts. Was it the modernist sensibility, which encompassed figurative, abstract, symbolic and metaphorical approaches? Or was it the Jewish-themed content?
In the 49 pieces by 21 artists (including two etchings by Marc Chagall), there were illustrated Biblical characters and stories; depictions of traditions and rituals; and a fair number of the works employed the Hebrew alphabet to evoke emotion and inspire the composition.
“The exhibit shows how artists use a modern visual language to express their Jewish identities,” said Susan Chevlowe, chief curator and museum director who guided me through the light-filled gallery, which is part of the Hebrew Home at Riverdale and set on a shallow hill that slopes down to the Hudson River.
“It’s hard to separate the two elements or say which is more defining,” Chevlowe said. “The majority of these artists were artists early on in their lives, drawing and sketching as children. Some grew up steeped in a Jewish tradition and others came to their Jewish identity later in life, especially in the post-Holocaust years. Percival Goodman is an example. An agnostic, he was best known as a modernist architect. But in the post-Holocaust years he became interested in Biblical figures.”

Chevlowe pointed to Goodman’s painting “Rebekah and Jacob,” presenting two large, sharply drawn flat heads. The bold colors outlined in stark black stripes summon forth figures that border on the cartoonish, yet are also strikingly beautiful. Here, the matriarch Rebekah beams at her younger son Jacob with whom she is scheming to steal her older son Esau’s birthright.
A number of the works reflect, in subtle and layered ways, Jewish traumas coupled with homage and pride and in some instances a touch of the elegiac.
Adam Muszka’s “Sabbath Meal,” painted in the 1960’s is a nostalgic look back at the lively Polish shtetl that he grew up in and that no longer exists. With its sentimental tone, the painting evinces distortion. Two figures in the foreground are over-sized, while the homes in the background are shrunken and lopsided — an indication, perhaps, that this is a falsely rosy memory.
In the seemingly more realistic 2003 painting, “Choral Synagogue, St. Petersburg, Russia,” one of the more recent works on display, Joyce Ellen Weinstein brings to life the massive temple entrance and the decorative gate in front of it, “which is slightly off kilter,” Chevlowe pointed out. “Notice the barbed wire on top of the gate. The painting suggests the dignity of the synagogue and its people and also the difficult position of Russian Jews throughout history.”
Chevlowe was hard pressed to pick a favorite, though she admitted a special fondness for Jane Logemann’s 1996 “Alphabet,” a series of pale blue and purple ink wash panels adorned with repeated pairs of Hebrew letters, in pen and ink, which create a vertical pattern from the top of the page to the bottom. The series is poetic, lyrical.

“Logemann is interested in patterns and structures of nature,” said Chevlowe. “Some letters are large, others small. There’s a randomness here. Her choices are intuitive. For many artists the abstract is spiritual. For some mysticism and spiritual quest are essential in their work.”
One of the better known artists in the group is Mark Podwal. In his 2002 “Dreidel Hanukkia,” an acrylic painting, we see a menorah balanced on a dreidel and on the opposite side of the page there’s a less readily definable bench lamp.
“It’s modern and old and very playful,” said Chevlowe. “And each Hanukkah light, the menorah and the bench lamp, is cut off by the frame, cut off by the rest of the world. It’s a fragment. We often see that in Degas too.”
Some of the painters are more deeply embedded in or influenced by particular schools of art than others. In Jacques Yankel’s joyful and expressionistic “Torah,” one can see the Marc Chagall and Chaim Soutine lineage. Yankel’s emigre artist father lived in Paris and was very much part of the Paris school of art, which included Chagall and Soutine.

In New York, Ben-Zion, a Russian-born painter who arrived in the United States in 1920, was a recognized member of “The Ten,” abstract painters that consisted of, among others, Mark Rothko and Adolph Gottlieb, though curiously enough Ben-Zion was never really an abstract painter.
Moses was a frequent subject of his. In his 1962 “Moses Looking Down to the Promised Land,” our title character is viewed from the back, an imposing, heavily draped figure perched on a rocky terrain. He is staring out at Jericho, at once so close to and yet so far away from The Promised Land.
Abraham Rattner also employed Moses as the central figure and theme in his vibrant Picassoesque “Moses,” which features the Prophet clutching two blank tablets, devoid of the commandments or, indeed, any writings. His head twisted to the side and an integral element in a wild abstract design is as unsettling as it is thrilling. It is perhaps my favorite in the collection.
“I would like viewers to appreciate the richness in stylistic range and to be aware that these are highly trained, skilled and knowledgeable artists who come from a rich cultural tradition that includes all of art history,” Chevlowe told me. “At the same time they create something that’s original, authentic and beautiful.”
The post In the work of 21 artists, 49 different ways to be Jewish appeared first on The Forward.
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Forverts podcast, episode 8: Israeli voices
דער פֿאָרווערטס האָט שוין אַרויסגעלאָזט דעם נײַנטן קאַפּיטל פֿונעם ייִדישן פּאָדקאַסט, Yiddish With Rukhl. דאָס מאָל איז די טעמע „ישׂראלדיקע שטימעס“.
אין דעם קאַפּיטל וועט איר הערן צוויי אַרטיקלען: מיכאל קרוטיקאָווס רעצענזיע פֿון שירי שאַפּיראַס בוך דערציילונגען, וואָס אַנטפּלעקן דאגות פֿונעם „מילעניאַל“ דור, וואָס איר קענט אַליין לייענען דאָ, און בני מערס פּערזענלעכן עסיי, „דאָס אײַנפּאַקן אַ טאָרבע פֿאַרן לויפֿן אין שוצקעלער האָט עפּעס דערוועקט אין מיר“, וואָס איר קענט לייענען דאָ.
צו הערן דעם פּאָדקאַסט, גיט אַ קוועטש דאָ.
שירי שאַפּיראַס דערצײלונגען
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