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From ‘how to’ to ‘why bother?’: Michael Strassfeld writes a new guide to being Jewish
(JTA) — “What the son wishes to forget the grandson wishes to remember.” That’s known as Hansen’s Law, named for the historian Marcus Lee Hansen, who observed that while the children of immigrants tend to run away from their ethnicity in order to join the mainstream, the third generation often wants to learn the “old ways” of their grandparents.
In 1973, “The Jewish Catalog” turned Hansen’s Law into a “do-it-yourself kit” for young Jews who wanted to practice the traditions of their grandparents but weren’t exactly sure how. Imagine “The Joy of Cooking,” but instead of recipes the guide to Jewish living had friendly instructions for hosting Shabbat, building a sukkah and taking part in Jewish rituals from birth to death. Co-edited by Michael Strassfeld, Sharon Strassfeld and the late Richard Siegel, it went on to sell 300,000 copies and remains in print today.
Fifty years later, Rabbi Michael Strassfeld has written a new book that he calls a “bookend” to “The Jewish Catalog.” If the first book is a Jewish “how to,” the latest asks, he says, “why bother?” “Judaism Disrupted: A Spiritual Manifesto for the 21st Century” asserts that an open society and egalitarian ethics leave most Jews skeptical of the rituals and beliefs of Jewish tradition. In the face of this resistance, he argues that the purpose of Judaism is not obedience to Torah and its rituals for their own sake or mere “continuity,” but to “encourage and remind us to strive to live a life of compassion, loving relationships, and devotion to our ideals.”
Strassfeld, 73, grew up in an Orthodox home in Boston and got his master’s degree in Jewish studies at Brandeis University. Coming to doubt the “faith claims” of Orthodoxy, he became a regular at nearby Havurat Shalom, an “intentional community” that pioneered the havurah movement’s liberal, hands-on approach to traditional practice. He earned rabbinical ordination from the Reconstructionist Rabbinical College when he was 41 and went on to serve as the rabbi of Congregation Ansche Chesed on the Upper West Side and later the Society for the Advancement of Judaism, the Manhattan flagship of Reconstructionist Judaism.
“To be disrupted is to experience a break with the past and simultaneously reconnect in a new way to that past,” writes Strassfeld, who retired from the pulpit in 2015. This week, we spoke about why people might find Jewish ritual empty, how he thinks Jewish practices can enrich their lives and how Passover — which begins Wednesday night — could be the key to unlocking the central idea of Judaism.
Our conversation was edited for length and clarity.
Jewish Telegraphic Agency: I wanted to start with the 50th anniversary of the “Jewish Catalog.” What connects the new book with the work you did back then on the “Catalog,” which was a do-it-yourself guide for Jews who were trying to reclaim the stuff they either did or didn’t learn in Hebrew school?
Michael Strassfeld: I see them as bookends. Basically, I keep on writing the same book over and over again. [Laughs] Except no, I’m different and the world is different. I’m always trying to make Judaism accessible to people. In the “Catalog” I was providing the resources on how to live a Jewish life when the resources weren’t easily accessible.
The new book is less about “how to” than “why bother?” That’s the challenge. I think a lot of people take pride in being Jewish, but it’s a small part of their identity because it doesn’t feel relevant. I want to say to people like that that Judaism is about living a life with meaning and purpose. It’s not about doing what I call the “Jewishly Jewish” things, like keeping kosher and going to synagogue. Judaism is wisdom and practices to live life with meaning and purpose. The purpose of Judaism isn’t to be a good Jew, despite all the surveys that give you 10 points for, you know, lighting Shabbat candles. It’s about being a good person.
So that brings up your relationship to the commandments and mitzvot, the traditional acts and behaviors that an Orthodox Jew or a committed Conservative Jew feels commanded to do, from prayer to keeping kosher to observing the Sabbath and the holidays. They might argue that doing these things is what makes you Jewish, but you’re arguing something different. If someone doesn’t feel bound by these obligations, why do them at all?
I don’t have the faith or beliefs that underlie such an attitude [of obligation]. Halacha, or Jewish law, is not in reality law. It’s really unlike American law where you know that if you’re violating it, you could be prosecuted. What I’m trying to do in the book is reframe rituals as an awareness practice, that is, bringing awareness to various aspects of our lives. So it could be paying attention to food, or cultivating attitudes of gratitude, or generosity, or satisfaction. My broad understanding of the festival cycle, for example, is that you can focus on those attitudes all year long, but the festivals provide a period of time once in the year to really focus on, in the case of Rosh Hashanah and Yom Kippur, for example, saying sorry and repairing relationships.
In “Judaism Disrupted: A Spiritual Manifesto for the 21st Century,” Michael Strassfeld argues that the challenge of each generation’s Jews is to create the Judaism that is needed in their time. (Ben Yehuda Press)
Passover is coming. Probably no holiday asks its practitioners to do so much stuff in preparation, from cleaning the house of every trace of unleavened food to hosting, in many homes, two different catered seminars on Jewish history. Describe how Passover cultivates awareness, especially of the idea of freedom, which plays an important part thematically in your boo
The Sefat Emet [a 19th-century Hasidic master] says Torah is all about one thing: freedom. But there’s a variety of obstacles in the way. There are temptations. There’s the inner issues that you struggle with, and the bad things that are out of your control. The Sefat Emet says the 613 commandments are 613 etzot, or advice, that teach us how to live a life of freedom. The focus of Passover is trying to free yourself from the chains of the things that hold you back from being the person that you could be, not getting caught up in materiality or envy, free from unnecessary anxieties — all these things that distract us or keep us from being who we could be.
The Passover seder is one of the great rituals of Judaism. We’re trying to do a very ambitious thing by saying, not, like, “let’s remember when our ancestors were freed from Egypt,” but rather that we were slaves in Egypt and we went free. And at the seder we actually ingest that. We experience the bitterness by eating maror, the bitter herb. We experience the freedom by drinking wine. We don’t want it just to be an intellectual exercise.
Unfortunately the seder has become rote. But Passover is about this huge theme of freedom that is central to Judaism.
I think some people bristle against ritual because they find it empty. But you’re saying there’s another way to approach rituals which is to think of them as tools or instruments that can help you focus on core principles — you actually list 11 — which include finding holiness everywhere, caring for the planet and engaging in social justice, to name a few. But that invites the criticism, which I think was also leveled at the “Catalog,” that Judaism shouldn’t be instrumental, because if you treat it as a means to an end that’s self-serving and individualistic.
Certainly rituals are tools, but tools in the best sense of the word. They help us pay attention to things in our lives and things in the world that need repair. And people use them not to get ahead in the world, but because they want to be a somewhat better person. I talk a lot these days about having a brief morning practice, and in the book I write about the mezuzah. For most Jews it’s become wallpaper, but what if you take the moment that you leave in the morning, and there’s a transition from home to the outside and to work perhaps, and take a moment at the doorpost to spiritually frame your day? What are the major principles that you want to keep in your mind when you know you’re gonna be stuck in traffic or a difficult meeting?
And a lot of traditional rituals are instrumental. Saying a blessing before you eat is a gratitude practice.
But why do I need a particular Jewish ritual or practice to help me feel gratitude or order my day? Aren’t there other traditions I can use to accomplish the same things?
Anybody who is a pluralist, which I am, knows that the Jewish way is not the only way. If I grew up in India or Indonesia and my parents were locals I probably wouldn’t be a rabbi and writing these books.
But a partial answer to your question is that Judaism is one of the oldest wisdom traditions in the world, and that there has been a 3,000-year conversation by the Jewish people about what it means to live in this tradition and to live in the world. And so I think there’s a lot of wisdom there.
So much in Jewish tradition says boundaries are good, and that it’s important to draw distinctions between what’s Jewish behavior and what’s not Jewish behavior, between the holy and the mundane, and that making those distinctions is a value in itself. But you argue strongly in an early chapter that that kind of binary thinking is not Judaism as you see it.
Underlying the book is the notion that Rabbinic Judaism carried the Jewish people for 2,000 years or so. But we’re living in a very different context, and the binaries, the dualities — too often they lead to hierarchy, so that, for example, men matter more than women in Jewish life. And we’ve tried to change that. We are living in an open society where we want to be more inclusive, not less inclusive. We don’t want to live in ghettos. Now, the ultra-Orthodox say, “No, we realize the danger of trying to live like that. We don’t think there’s anything of value in that modern world. And it’s all to be rejected.” And it would be foolish not to admit that in this very open world the Jews, as a minority, could kind of disappear. But I think that Judaism has so much value and wisdom and practices to offer to people that Judaism will continue to be part of the fabric of this world — the way, for example, we have given Shabbat as a concept to the world.
You know, in the first 11 chapters of the Torah, there are no Jews. So clearly, Jews and Judaism are not essential for the world to exist. And that’s a good, humbling message.
OK, but one could argue that while Jews aren’t necessary for the world to exist, Judaism is necessary for Jews to exist. And you write in your book, “If the Jewish people is to be a people, we need to have a commonly held tradition.” I think the pushback to the kind of openness and permeability you describe is that Jews can be so open and so permeable that they just fall through the holes.
It certainly is a possibility. And it’s also a possibility that the only Jews who will be around will be ultra-Orthodox Jews.
But if Judaism can only survive by being separatist, then I question whether it’s really worthwhile. That becomes a distorted vision of Judaism, and withdrawing is not what it’s meant to be. I think we’re meant to be in the world.
Your book is called “Judaism Disrupted.” What is disruptive about the Judaism that you’re proposing?
I meant it in two ways. First, Judaism is being disrupted by this very different world we’re living in. The contents of the ocean we swim in is very different than in the Middle Ages. But I’m also using it to say that Judaism is meant to disrupt our lives in a positive way, which is to say, “Wake up, pay attention.” You are here to live a life of meaning and purpose, and to continue as co-creators with God of the universe. You’re here to make the world better, to be kind and compassionate to people, to work on yourself. In my mind it is a shofar, “Wake up, sleepers, from your sleep!” “Judaism Disrupted” says you have to pay attention to issues like food, and justice, and teshuva [repentance].
You were ordained as a Reconstructionist rabbi. Do you think your book falls neatly into any of our current denominational categories?
[Reconstructionist founder] Rabbi Mordecai Kaplan’s notion of Judaism as an evolving religious civilization is the one that I feel closest to. But I feel that the denominational structure isn’t particularly useful anymore. There’s basically two categories, Orthodox and the various kinds of liberal Judaism, within a spectrum. The modern world is so fundamentally different in its relationship to Jews and Judaism that what we’re seeing is a variety of attempts to figure out how to respond. And that will then become the Judaism for the next millennium. It’s time for a lot of experimentation. I think that’s required and out of that will come a new “Minhag America,” to use Isaac Mayer Wise’s phrase for the emerging custom of American Jews [Wise was a Reform rabbi in the late 19th century]. And we don’t need to have everybody doing it one way. As long as people feel committed to Judaism, the Jewish tradition, even if they’re doing it very differently than the Jews of the past, they will be writing themselves into the conversation.
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After New York stabbing, Netanyahu says Mamdani is making Jews less safe
Israeli Prime Minister Benjamin Netanyahu accused New York City Mayor Zohran Mamdani of “fomenting” hate and making Jews less safe through his fierce criticism of Israel. Netanyahu suggested the mayor’s rhetoric on the Gaza war contributed to the climate that led to Thursday’s stabbing of an Orthodox man outside a Manhattan synagogue.
“I don’t think it’s accidental that after he made this hate speech against Israel and against me, the next day a Jew is stabbed coming out of a synagogue,” Netanyahu said Sunday morning on Fox News.
Authorities said the suspect, Jose Morales, 51, allegedly yelled “Allahu Akbar” as he stabbed an Asian man in the back with a knife and an Orthodox man in the torso with a screwdriver before being subdued and arrested. Morales was arraigned Friday on several hate crime charges and was held without bail. Both victims were hospitalized and are expected to recover.
Investigators have not publicly linked the suspect’s motives to the mayor’s comments in a video address last week conceding he did not have the authority to arrest Netanyahu when he visits the city for the United Nations General Assembly in September, while also calling Netanyahu a war criminal and accusing him of orchestrating a genocide. Mamdani encouraged New Yorkers to protest instead.
The controversy has also been fueled by reports that members of Mamdani’s inner circle believed long before the legal review was completed that the city lacked the authority to arrest Netanyahu. Despite that, Mamdani proceeded with the review and used a mayoral address to announce the legal conclusion while renewing his criticism of the war in Gaza. Critics say the episode was a calculated political move aimed at energizing the pro-Palestinian and progressive base that helped elect him. The speech drew more than 200 million views across social media.
Speaking outside the Manhattan synagogue on Friday, Jewish leaders and some prominent rabbis expressed concern that the comments risked endangering Jewish New Yorkers, the largest concentration of Jews in the United States.
Netanyahu escalated his feud with Mamdani by directly linking the mayor’s embrace of the International Criminal Court’s case against him to the rise in antisemitism. “I speak to Jewish Americans in New York, and they’re afraid right now,” Netanyahu said. “I speak to quite a lot of my friends, and they say, ‘Look, it’s like a different world. We’re afraid to go into the streets. We certainly do not want to wear yarmulkes or any clothing that would give away that we’re Jews.’”
The Israeli leader further accused Mamdani of “basically supporting” Hamas, despite the mayor describing the Oct. 7, 2023, attack on Israel as a “horrific war crime” that should be opposed “with every single fiber of our being.” Asked on Thursday whether he considers the Hamas massacre a genocide, Mamdani stopped short of using that term.
“The genocide charge belongs to our enemies,” Netanyahu said in the Sunday interview. “What we are doing is try to fight this genocidal terrorist organization that embeds itself among civilians.”
Netanyahu (6 minutes ⬇️) accuses Mamdani of fueling antisemitism by embracing ICC case:
“He’s fomenting hate… I speak to Jewish Americans in New York, and they’re afraid right now. And I don’t think it’s accidental that after he made this hate speech against Israel and against… pic.twitter.com/qjb5uj4xNM
— Jacob N. Kornbluh (@jacobkornbluh) July 26, 2026
The latest clash shows how the war in Gaza has become one of the biggest political issues of Mamdani’s administration. His outspoken criticism of Israel has won support from progressives but has also deepened tensions with many Jewish leaders, who say his rhetoric has made an already difficult climate even worse. In an interview on Thursday, Mamdani suggested that New Yorkers “have been aghast at this genocide over the last few years, and not only the continued denial of that genocide but also the fact that it continues itself.”
A recent Associated Press survey conducted before Mamdani’s recent comments found that Mamdani, who won just 26% of the Jewish vote in last year’s mayoral election, is viewed more favorably by American Jews than Netanyahu, who is facing a tough reelection in October.
Netanyahu is expected to visit Washington, D.C., on Monday for a meeting with President Donald Trump and attend the funeral of Sen. Lindsey Graham, a close political ally.
Despite acknowledging he cannot arrest Netanyahu, Mamdani has vowed to continue speaking out against the Israeli leader ahead of his expected appearance at the United Nations this fall. Netanyahu said Sunday that he still intends to travel to New York “to speak the truth” and defend Israel before the international body.
The post After New York stabbing, Netanyahu says Mamdani is making Jews less safe appeared first on The Forward.
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Israel’s shameful West Bank front
Two mosques burned in the West Bank on Sunday.
One, in the village of Qusra south of Nablus, was torched and defaced with graffiti reading “Revenge for Benayahu,” referring to Benayahu Mellet, who was killed in the deadly clashes near the village of Tel two days earlier. Another mosque, in the village of Kur, was also set ablaze. Cars were burned. Fields were set on fire. Elsewhere, according to witnesses, extremist settlers blocked a major road, attacked Palestinian motorists, and allegedly did so in full view of Israeli security forces. No arrests were reported.
In the incident on Friday, villagers had confronted armed settlers who had entered the village in a provocation, triggering a gun battle that left two Israelis and four Palestinians dead. The clash was the latest in an escalating wave of settler-Palestinian violence that has killed dozens of Palestinians and wounded hundreds this year, according to the United Nations and the Palestinian Authority — and not denied by Israel.
The images should horrify every Israeli and Jew. Not because they will generate another round of hostile headlines abroad, though they certainly will. Not because Hamas or Iran will exploit them for propaganda, though they will. They should horrify Israelis because they reveal a sickness that has been growing inside the Jewish state for years — one that the Netanyahu government has failed to confront, and some would say abetted.
For all the disasters that have befallen Israel in recent years, few have been as shameful as the tolerance of violent Jewish extremism in the West Bank. This is no longer a matter of isolated “price tag” attacks or a handful of hooligans. It has become a persistent phenomenon that includes the burning of places of worship, attacks on civilians, destruction of homes and farmland, vigilante raids into Palestinian villages, and organized acts of intimidation designed to terrorize entire communities. Sometimes it results in deaths, almost always in material damage, and without exception in reputational damage. Whatever political cause its perpetrators imagine they are serving, they are inflicting immense damage on Israel itself.
Two arrests were reported by Israeli police for the latest widespread mayhem – far from a crackdown; if past is prologue, those detained will soon be released. There have been no known convictions for the murder of Palestinians by radical settlers; a security apparatus that knew the exact location of Iranian leaders could not, apparently, find the perpetrators.
This is a moral failure and a national security disaster. At the very moment Israel is preparing for the possibility of renewed confrontation with Iran, remains engaged against Hamas, and continues to try to deter Hezbollah, it is simultaneously forced to contend with Jewish extremists opening yet another front. Every burned mosque, every unauthorized raid into a Palestinian village, every revenge attack requires soldiers, commanders, intelligence assets, and police resources. Every incident inflames the West Bank precisely when Israel can least afford another arena of instability.
The latest violence illustrates the pattern. And every burned mosque and vigilante actions helps Hamas and strengthens Iranian propaganda. Every assault on innocent Palestinians makes Israel’s diplomatic task immeasurably harder. Israel’s enemies could scarcely invent a more effective narrative than the one Jewish extremists hand them themselves.
Israel’s security establishment understands this better than anyone.
Reserve Major General Gadi Shamni, who commanded the IDF’s Central Command and served as the army’s top officer in the West Bank, warned on Israel Radio that the military has too often looked the other way while influential members of the government have effectively encouraged the radical fringe.
Shamni also described what he sees as the strategic vision animating the most extreme elements of the settler movement: gradually forcing Palestinians into disconnected islands of “Area A” autonomous zones while emptying much of the rest of the West Bank in preparation for eventual annexation.
If that assessment is correct, it represents one of the most cynical political projects imaginable.
Apart from its profound moral implications, it would guarantee perpetual conflict. It would invite international isolation, deepen Israel’s demographic and diplomatic dilemmas, and condemn another generation of Israelis to policing an endless insurgency. It is a blueprint for permanent instability.
Defenders of the government cry foul when settlers are criticized, claiming that the vast majority of them reject violence and are not responsible for the crimes committed by a handful of extremists. This is a misleading presentation.
Sure, most of the half million “settlers” are living in communities close to the pre-1967 border which Israel expects to receive in border swaps as part of any future two-state deal. But the 20% or so living well beyond the “security fence” line, deep inside the West Bank, are another matter.
Many of them are deeply committed ideologues who, in the best-case scenario, envision a future of permanent subjugation of the Palestinians. Moreover, those who dream of the Palestinians leaving altogether, one way or another, are not a handful, as I know very well from countless off-the-record conversations. And the radicals who commit actual crimes are quietly backed by a massive infrastructure that is run by radical Cabinet ministers with real political power. So the violent fringe has acquired influence wildly disproportionate to its numbers — and is serving a vile cause with real support.
That influence is visible not only in the attacks themselves but also in the willingness of prominent politicians to minimize them, excuse them, or rally publicly behind individuals accused of serious violence against Palestinians. Such gestures send a devastating message: that political loyalty may matter more than the rule of law.
It is a tragic indication of the foresight of the late Israeli philosopher Yishayahu Leibowitz, who warned over a half century ago that the occupation will eat away at Israel’s decency and democratic character.
The ideological ancestry of much of this movement leads back to Rabbi Meir Kahane, whose Kach movement was eventually banned from the Knesset because of its openly racist platform. Even former Prime Minister Yitzhak Shamir — a career Likud politician, former underground fighter, and hardly a man of the political left — refused to remain in the Knesset chamber while Kahane spoke.
How far Israel has fallen that ideas once considered beyond the pale increasingly receive sympathy, protection or political indulgence.
The irony is, of course, that those who proclaim themselves the fiercest defenders of Israel are among those inflicting some of its deepest wounds. They weaken Israel’s international standing, strengthen its enemies, undermine society’s resolve, force young Israeli soldiers into impossible situations and stain Judaism itself.
The burned mosques of Qusra and Kur are another indication of what is at stake in the Oct. 27 election. If the opposition comes to power, this will not be tolerated any more.
The post Israel’s shameful West Bank front appeared first on The Forward.
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Troy Jackson wins Maine Democratic Senate nomination, keeps mum on Israel, AIPAC
(JTA) — BANGOR, Maine – Troy Jackson accepted the Democratic nomination for Maine’s U.S. Senate race on Saturday with no mention of Israel, sidestepping an issue that has become a focal point for many Maine Jews as they assess the party’s new standard-bearer.
Jackson secured the nomination in a landslide 566 to 5 vote by delegates at the nominating convention. Saundra Pelletier, the only remaining challenger after the rest of the field dropped out in the days leading up to the gathering, picked up the handful of votes that didn’t go to the winner.
While Jackson took several shots during his acceptance address at Sen. Susan Collins, the incumbent Republican he will now face in the general election, it was Pelletier who used her remarks to specifically malign Collins’ voting record on Israel.
“She voted to increase federal funding in defensive arms for Iran, and did not vote to take moderate measures to hold Netanyahu accountable,” Pelletier said, receiving a chorus from the crowd.
The victory for Jackson came after the state’s former Democratic nominee, Graham Platner, a staunch Israel critic, left the race earlier this month amid a sexual assault allegation, which he has denied. The resulting scramble to replace him upended the Democratic primary and prompted fresh scrutiny from Jewish Mainers of Jackson’s recent evolution on Israel.
Jackson, a former state lawmaker and union advocate, had previously said little publicly about the Israeli-Palestinian conflict during his two-decade career in state legislature. However, during the race to replace Platner, he has embraced the term “genocide” to describe Israel’s war in Gaza and called for an end to U.S. military aid to Israel on his campaign website, both positions championed by Platner before his exit. Jackson also has said he wouldn’t accept any funding from AIPAC.
But on Saturday, as a sea of supporters sporting his campaign’s blue and yellow “Troy Jackson” t-shirts cheered their new nominee, Jackson omitted any mention of Israel from his remarks. Instead, Jackson reaffirmed his commitments to passing Medicare for all, supporting union rights and restoring abortion rights nationwide, among other issues.
During his address following the decisive victory, Jackson also offered a message to Maine voters who remain on the fence:
“Whether you supported me from the beginning, supported another candidate, or are still deciding what you think of this fifth-generation logger from Allagash,” Jackson said. “I’ve always known this, that your trust has to be earned, and so I want you to hear this directly from me. There is a place in this campaign for all of you. There is work for you in this movement, and I will spend every day, now through November, earning that trust because today we turn the page.”
Amy Fried, a professor emerita of political science at the University of Maine who attended Saturday’s conference as an alternate delegate but did not cast a ballot, said that while she believed Jackson had addressed Israel in the lead-up to Saturday because “a lot of people are interested in the topic,” his speech reflected the issues he had been “concerned about his whole political career.”
“Obviously, he’d have to take votes on foreign policy and funding when he’s in the Senate,” Fried said. “But I think that his main interest is always in issues that have to do with housing and healthcare, you know, all of the matters that are sort of more day-to-day kitchen table issues.”
While Jackson avoided revisiting his recent stances on Israel, which have raised concern among some Jewish voters in Maine, about a dozen pro-Palestinian protesters rallied outside the convention hall in support of his candidacy.
“It’s a really positive step that you have nominated Troy Jackson,” one protester shouted through a megaphone. “I think he’s going to be a strong voice for the kind of values that I believe in and the people of Palestine, the children of Iran, and all the other places the U.S. bombed.”
Ronna Lugosch, a 71-year-old Jewish grandmother and delegate from Round Pond, Maine, said that she was “more excited now than I was before” about Jackson’s candidacy.
Lugosch, who supports Jackson’s stances on Israel, said she hadn’t noticed he had left the topic out of his remarks. “Unfortunately, it’s a sensitive topic, so that’s my guess that maybe he didn’t bring that up because it was just too much,” Lugosch said. “You know, he was being careful.”
Still, Lugosch said that she was “really impressed with all his comments about working people and organizing.”
“I’m going to campaign for him because we need to get rid of Susan Collins,” Lugosch said. “Before it was more of a sort of a defensive stance, but now I’m supportive, and so I feel better about going out into the community.”
This article originally appeared on JTA.org.
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