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Hasan Piker favors Hamas, is pushing Dems to be anti-Israel — and wants Jews not to worry about him

(JTA) — “People are probably going to yell at me for having this conversation,” Hasan Piker said from his livestreaming chair, midway through a video call with the Jewish Telegraphic Agency to discuss his views on Jews, Israel and Zionism.

By “people,” Piker meant his own: the 3 million followers he boasts on the streaming site Twitch, where the left-wing personality, from the same chair, opines about politics in between video game sessions for up to eight hours a day. That doesn’t include the many more who watch clips of his show on YouTube or follow him on X.

“People are going to say, ‘What are you doing? This is Jewish exceptionalism. Why do you care so much about making sure that Jews like you?’” he continued.

The 34-year-old New Jersey native, who has recently rocketed into the center of the Democratic Party’s identity crisis, then answered his own question.

“I still think that there’s value in reaching as many people as possible and helping them understand where I’m coming from,” he said, “so they’re not freaking out when they see their nieces or nephews watching me on Twitch, and then they think that their sons or daughters or nieces or nephews have turned into neo-Nazis.”

“That’s why I’m having this conversation with you,” he added. “So that more people can hear something in the Jewish newspapers that isn’t just, ‘This guy is a heinous antisemite.’”

Piker is an avowed anti-Zionist who has said that “Hamas is 1,000 times better” than Israel, has said that “I don’t have an issue” with Hezbollah, compared an Iranian-backed Houthi rebel to Anne Frank and likened liberal Zionists to “liberal Nazis.” And he reiterated to JTA, “I do still believe that Zionism is a racist ideology. Like, I genuinely believe that.”

The Anti-Defamation League’s Jonathan Greenblatt recently called Piker “one of the most outspoken, virulent antisemitic influencers in the world.” The stalwart pro-Israel Democratic congressman Ritchie Torres wrote the heads of Twitch “to express alarm about the amplification of antisemitism on Twitch at the hands of Hasan Piker,” saying he “has emerged as the poster child for the post-October 7th outbreak of antisemitism in America.”

Such criticism has escalated as Piker, a self-described Marxist and socialist, becomes an increasingly influential player in Democratic politics. He joined rallies for a Michigan Senate candidate earlier this month and has hosted several progressive members of Congress. Next month, the provocateur will appear in San Francisco with Saikat Chakrabarti, a congressional candidate who says Israel committed genocide in Gaza. His influence is beginning to extend beyond progressives, as California Gov. Gavin Newsom, a leading 2028 presidential candidate, has said he would appear on Piker’s stream.

Speaking to JTA in his first extensive interview with a Jewish news outlet, Piker acknowledged that anti-Israel activism can morph into anti-Jewish rhetoric — but also said he can’t be responsible for what everyone in his movement says. He explained that he wants to combat antisemitism — in part because it undercuts anti-Israel activism. He condemned “heinous” violence against Jews, such as the Temple Israel attack in Michigan — but maintained that American Jewish organizations are fanning the flames and creating an atmosphere of “hysteria.”

How does Piker reconcile the tensions and contradictions that radiate within his worldview? The answer is important not just because his influence is rising but because there are signs that a growing number of Americans already share some of his fundamental beliefs: that Israel is a malign presence in the world and for the United States in particular; that the United States should stop sending aid to Israel; and that Israel’s character and conduct explains the violence its people face from the likes of Hamas and Hezbollah.

As American Jews adjust to a new reality in which old norms about antisemitism and the U.S.-Israel relationship are being shattered, Piker’s vision is one that, some warn, Jews will need to increasingly grapple with going forward.

Piker, though, says many Jews are on his side.

“There are a lot of young American Jews, at least in my community, who also feel this way,” he said. “They might be a little bit more shy about expressing their opinions in polite company.”

JTA spoke to Piker several days before the attempted assassination of President Donald Trump and several cabinet members at Sunday’s White House Correspondents Dinner, an event that has prompted renewed concern about escalating violent rhetoric on both sides of the aisle. Some, including the pro-Israel right-wing Jewish influencer Lizzy Savetsky, have attributed the shooting specifically to rhetoric promulgated by Piker.

Born in New Brunswick, New Jersey, to Turkish parents but largely raised in Istanbul, Piker got his start on his uncle Cenk Uygur’s left-wing web network The Young Turks. In 2020 Piker left the company and launched a Twitch stream from his Los Angeles-area home in West Hollywood that has now outstripped Uygur’s influence.

Piker’s comments about Israel are nestled among hourslong streams that touch on a wide variety of topics he labels as anti-imperialist and anti-fascist. That includes criticizing America, which he has said “deserved 9/11.”

Yair Rosenberg, a staff writer at The Atlantic, argued in a recent piece that Piker exhibits a “soft spot for left-coded expansionist authoritarian regimes.” Rosenberg cited the influencer’s praise of Mao Zedong and lament of the fall of the Soviet Union, noting that “the tens of millions of victims of the Soviet Union went unmentioned.” Rosenberg is currently engaged in a back-and-forth with Piker after saying the streamer mischaracterized Albert Einstein’s views on Israel; a symptom, he said, of a fast-and-loose approach to facts.

Piker’s hold on younger left-leaning audiences has alternately alarmed many liberals and made them envious. Some in the party have likened him to the right-wing firebrand Tucker Carlson or even streamer Nick Fuentes, known for his praise of Hitler and attacks on “organized Jewry.”

He’s broken with at least one significant Jewish ally: Ethan Klein, a progressive YouTuber with his own history of incendiary comments, used to host a podcast about the left with Piker. That ended shortly after Oct. 7, when Klein, who is married to an Israeli, sharply diverged from Piker on Israel. Today, Piker posts memes comparing Klein to Sen. John Fetterman, the Democrat whose sharply pro-Israel views the left sees as traitorous.

But others see in him the potential to achieve an elusive goal: a “Joe Rogan of the left” who can draw young, largely male, disaffected voters to the Democrats through the force of his charisma and unfiltered opinions. Jewish New York Times columnist Ezra Klein recently joined several other prominent liberal pundits in encouraging engagement with Piker and said the streamer was an anti-Zionist, not a “Jew hater.” (Last week, Piker appeared on a Times Opinion podcast as a political commentator to argue in favor of petty theft as a form of political protest.)

Yehuda Kurtzer, founder of the liberal Zionist think tank the Shalom Hartman Institute, disagrees with Klein: to welcome Piker, he argued, means “embracing the changing of the goalposts in the acceptability of Jew-hatred in liberal societies.”

Either way, Piker doesn’t just want outreach; he wants to convince people of his positions. Chief among them is that the Democratic Party should become explicitly anti-Israel.

“If there was real expression of democracy in this country, yes, the Democratic Party would be the anti-Israel party,” he told JTA.

When it comes to his position on the future of Israel itself, Piker described his ultimate goal as “a secular, solitary state where everyone has equal rights and representation, Jews, Muslims, Christians alike” — a state that would come with the Palestinian right of return, a truth and reconciliation committee, and “some form of reparations.” But he was open, he said, to “a binational solution” in the region “in the interim period, even if it’s not the most moral from my perspective.”

He dismissed concerns that his vision would put Jews at risk; once Palestinians were fully integrated into the Israeli security apparatus, he said, they would simply have no further need for Hamas.

He told JTA that he sees himself as committed to combatting antisemitism, on his terms. In the conversation, he condemned some behavior that others on the left have justified or even celebrated.

“Antisemitism still exists. Heinous hate crimes still exist in the country, right? Synagogues being attacked, painting swastikas on the side of Hillel buildings, all this stuff,” Piker said. “This is real antisemitism, and it’s horrifying for people to experience, because they’re like, ‘I want to go to my place of worship with my family, and now I’m worried that someone could just ram their car into it.’ No one should have to live like that.”

Yet he didn’t walk back any of his earlier statements. (He has previously apologized for referring to ultra-Orthodox Jews as “inbred.”)

Then there was the matter of antisemitism on the left. When first asked about it, he acknowledged its existence, in softer terms: “It is undeniable that there has been a shift, for sure, where people, I think, are not as careful in their expressions in the way that they communicate on these issues,” he said. But he also described it largely as a downstream effect of pro-Israel lobbying and American Jewish organizations that he said have created a “forced tying of Judaism and Israel.”

Was that also true for the self-proclaimed anti-Zionists who said that Temple Israel in Michigan, attacked last month, was a legitimate target for a man whose brother had been killed in an Israeli strike on Hezbollah operatives in Lebanon? Or the ones who were celebrating the murders of Israel Embassy staffers outside the Capital Jewish Museum last year?

“I don’t believe that, by the way. I don’t think it’s a legitimate target, for the record,” Piker responded. (On his stream the day of the Temple Israel attack, he declared, “There is no justification for f**king trying to go into a synagogue and murdering kids.”)

He chalked up left-wing antisemitism, in part, to it being “much easier to get Americans on board with just hating entire populations, than to actually be anti-imperialist, anti-genocide, anti-fascist, unfortunately.”

But then he again said the “biggest reason” is the downstream effect of pro-Israel lobbying — along with, as he puts it, “a lot of the Jewish advocacy organizations that claim to be Jewish advocacy organizations, but just simply are Israel advocacy organizations, like the ADL and numerous others.” Young people upset with Israel’s treatment of Palestinians, he said, are being taught by such messaging that they must be antisemitic, and some of them wind up believing it.

“It creates an environment of panic and hysteria that serves the interest of Israel,” he said. “And I think it’s actually not beneficial to American Jews at all.”

He acknowledged that not everyone on the left seemed to think that fighting antisemitism was a moral imperative. “This will come across as, maybe, messed up,” he prefaced. “But the attitude from some is, antisemitism is a problem — however, it’s nowhere near as large a problem as Islamophobia is.” When it comes to his fans, he said, “some people say, ‘Why should we care about this?’”

He was not one of those people, he insisted — even if, in his estimation, antisemitism is no longer “a systematic form of discrimination” in America the way it had been in the prewar period.

Piker believes his stated interest in fighting antisemitism sets him apart from anti-Israel streamers on the far right — including Fuentes, the avowed white supremacist and Hitler fan, to whom a growing number of Jewish and political figures are comparing him.

“In Piker’s case, his record speaks for itself, the same with Nick Fuentes. I don’t need to go into details about who they are or what they represent,” Ted Deutch, head of the American Jewish Committee, told Jewish Insider last month. “Neither one of them belongs in the middle of the political process as a result of candidates choosing to put them there.”

Piker is insulted by the comparison to Fuentes. He thinks Jewish groups consider him a threat precisely because he’s not Fuentes. That means, he said, that they may see him as a more persuadable, rational influence on young Jews.

“Nick Fuentes, we both know, is a neo-Nazi. He’s a Holocaust denier, right? He’s horrible. His worldview is repulsive,” Piker said. “He’s not going to be able to get Jonathan Greenblatt’s nieces and nephews to really reconsider their relationship with Israel.”

An ADL official sharply disputed Piker’s characterization. The organization is warning about Piker, said Oren Segal, the ADL’s senior vice president of counter-extremism and intelligence, because his praise of groups like Hamas and Hezbollah is normalizing them for his audience.

“I don’t think Hasan Piker is offering a nuanced understanding. He’s celebrating them. I mean, his favorite flag is Hezbollah,” Segal said. “He is giving them voice and legitimacy that I think many in the Jewish community are concerned about. Is that unreasonable, for people to be concerned when they hear that type of language? I don’t think it is.”

Segal also rejected the claim that the ADL and other Jewish groups were contributing to antisemitism, as when Piker said, “They’re fomenting more antisemitic tendencies amongst the population by consistently refusing to separate American Jews from the State of Israel.”

Segal said that view “ignores the various ways in which we’re combatting antisemitism every day.” He added, “It’s like saying an oncologist causes cancer.”

The ADL monitors hate of all ideologies, tracks and responds to antisemitic incidents, and conducts research into antisemitism. But the group has also pulled back on some civil rights work following criticism from the right, and Greenblatt has defined anti-Zionism as a form of antisemitism — a move that reportedly angered members of his own staff, some of whom quit the organization over what they said was its overt emphasis on pro-Israel advocacy.

But Piker believes he’s far from the fringe of sentiments among Democrats, and even Jewish Democrats, when it comes to his views on Israel. There is evidence of discontent on that front: A recent survey from the Jewish Federations of North America showed that about 7% of Jews overall identified as “anti-Zionist,” almost as many as tell pollsters they are Orthodox, and that figure was twice as high for Jews under 35.

To that end, he said, he wants to build coalitions with liberal Zionists — the same group he has disparaged as “liberal Nazis.” Both his political hero, Vermont Sen. Bernie Sanders, and an up-and-comer he’s intrigued by, Georgia Sen. Jon Ossoff, are Jews who have voted to condition aid to Israel even as they are broadly supportive of a two-state solution.

That’s fine with Piker — despite the fact that he once said “you shouldn’t even let someone be the f**king local dog catcher” if “they’ve ever exhibited any sort of positive feelings about the state of Israel.”

He told JTA he likes the stances that politicians like Sanders and Ossoff have taken to move the dialogue on the issue. He insists that, despite his strong language, he doesn’t see litmus tests the same way many in his cohort do post-Oct. 7, as more and more on the left have taken to freezing out “Zionists” from coalitions, not to mention public society in general.

“I’m a pragmatic person,” he said. “The way I see Palestine as a litmus test is not to say, ‘Oh, if you’re not fully on board with this, you’re evil and repulsive. And therefore I can never align with you in any meaningful capacity.’” Instead of insisting on anti-Zionists, he said, he looks for “people who have sympathies that I think don’t stand in the way of conversation further into a more productive place.”

He pointed to the reaction of young Jews he knew in Georgia who were outraged after more than 50 Jewish groups, including several synagogues and the ADL, penned an open letter criticizing Ossoff’s vote in 2024 to stop certain arms sales to Israel.

“There are people who are like, ‘What is this? This doesn’t represent me at all. Why are you using my name? Why are you using my religion to take this stance that I find to be unconscionable?’” he said.

Piker is convinced that the Democratic Party wouldn’t lose its strong base of Jewish supporters even if it became a full-bore anti-Israel party. Liberal Jews, he thinks, would simply decide their other concerns outweigh Israel.

“American Jews are American. If they were Israeli, they would live in Israel,” Piker said. “At the end of the day, American Jews have American problems, right? And I don’t think Israel is as high of a priority.

“Perhaps I’m wrong,” he mused. “For many American Jews, they might even say, ‘Hasan, how dare you say this. You don’t know this. That’s not the case. It is very important for me.’ And then they’ll go and vote for American-related issues.” He pointed to the election of New York City Mayor Zohran Mamdani, whom he had hosted on his stream, as a case in point: an estimated one-third of the city’s Jews voted for him, according to exit polls.

Fundamentally, Piker believes antisemitism is a distraction for the left. “If you see what Israel is doing to be a problem, as I do, and you want to solve this problem, you have to dial in on the actual root of this problem,” he said. “And I find that antisemitism, oftentimes, is moving people to focus on Jewish people rather than the actual issue itself.”

Isn’t he being disingenuous? After all, he talks about movement-building and claiming to fight antisemitism while also saying things he knows most Jews will consider antisemitic.

“No, I don’t think so,” he said, though he later added that he does “fully understand” why many Jews consider him antisemitic. “That’s why I’m having this conversation.”

He signed off soon after, popping up a few minutes later on his Twitch stream for the start of another session. His fans were tuned in already, waiting for him.

This article originally appeared on JTA.org.

The post Hasan Piker favors Hamas, is pushing Dems to be anti-Israel — and wants Jews not to worry about him appeared first on The Forward.

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The Trump administration’s latest affront to Jewish history

President Donald Trump’s administration either does not understand or does not care about the point of the International Criminal Court.

In announcing that the United States would try to “dismantle” the ICC, Secretary of State Marco Rubio recently wrote in The Wall Street Journal that “the ICC and its allies seek a standing world tribunal with near-unlimited reach, empowered to override the courts and constitutions of the U.S. and other sovereign states — and to prosecute and arrest our citizens.”

As examples of the court’s potential overreach, he cited the possibility of it taking action in response to activist pleas to prosecute Trump administration officials for deporting people to a notoriously inhumane El Salvador prison — regardless of their country of origin — and calls to treat the administration’s airstrike campaign against alleged drug smuggling boats as a crime against humanity.

The ICC is an imperfect institution. But to argue against its necessity is an affront to Jewish history, which has taught us, over and over again, that a country sometimes needs to be held to international account over its treatment of disempowered minority groups.

Because while the ICC is the self-described court of last resort, meant in large part to complement national courts, it exists at least in part because there are times that national courts — like nation states more generally — do not consider everyone within their borders to be worthy of their protection, and when words like “sovereignty” are used to bludgeon individual human rights and dignity.

The proof of the court’s importance lies in how deeply tied its origin story is to the crimes of the Holocaust, even though the ICC itself was only formally established in the 1990s.

Aryeh Neier, whose family fled Nazi Germany when he was a small child, was instrumental in the creation of the International Criminal Tribunal for the former Yugoslavia — the development of which was an important stop on the way to the creation of the ICC. Ben Ferencz, top prosecutor against the Einsatzgruppen at Nuremberg, was a prominent advocate both for the creation of the court and for the adoption of the Rome Statute, the treaty that established the court and the court’s jurisdiction over four core crimes: genocide, crimes against humanity, war crimes, and the crime of aggression. (The U.S. has never ratified that treaty.)

Theodor Meron, who was born in Poland in 1930 and survived the Holocaust before becoming an Israeli diplomat, spent decades as a judge both for the ICTY and for a similar special tribunal for Rwanda. He was part of the delegation that led to the ICC’s establishment in the 1990s, and in 2024, he recommended that the ICC consider issuing warrants for the arrest of both Israeli and Hamas leaders for war crimes and crimes against humanity as a result of the Oct. 7 attack and the subsequent Gaza war.

It’s not coincidental that all these men were Jewish, and aware from firsthand experience of the dangers of unchecked national power.

Ben Ferencz deliberately drew a connection between the two in 2011, when he delivered the closing prosecution speech at the first trial ever heard by the ICC at its home in the Hague. “The case we present is a plea of humanity to law,” he said — the same statement he used in his opening statement at the Einsatzgruppen trial.

In a Prospect UK interview in 2024, Meron said he has always been driven by the desire to bring ours closer to being “a world with no holocausts.”

Neier, for his part, has criticized the ICC for its ineffectiveness, despite being one of its leading proponents. But writing in The New York Review of Books over the weekend, Neier — who suggested that Rubio’s announcement may be motivated by the coming Israeli elections — pointed out the court’s continued significance.

“The trial in the International Criminal Court of former President Rodrigo Duterte of the Philippines is scheduled to get underway this fall. While in power, Duterte presided over the summary executions of many thousands of Filipinos, most of them poor people, because they were suspected of using contraband drugs,” he wrote. “It is a shame to see the United States try to destroy the ICC — the only global institution with a mandate to address such horrors — merely because those subject to its jurisdiction may be Americans or their friends.”

There are those who see the ICC itself as an affront to Jewish history, including prominent Jews who have condemned the ICC over its outstanding warrant out for Israeli Prime Minister Benjamin Netanyahu’s arrest. They, too, point to Jewish history to make their case: Netanyahu’s office called the warrant a”modern Dreyfus trial,” and Israeli President Isaac Herzog said that “the outrageous decision at the ICC has turned universal justice into a universal laughing stock.” Meanwhile, attorney Alan Dershowitz posted, “The ICC has never indicted Assad. Of course not because he’s neither Israeli nor Jewish.”

Their common argument: that the ICC has become yet another venue for international antisemitism.

But Neier, Ferencz and Meron’s arguments in favor of the court are more persuasive. They didn’t just think  the court was important; they saw international law as so necessary that they dedicated their lives to trying to make it matter, in part through the ICC. Meron said he was working for “a universe in which injustice and violence and mistreatment of people on ethnic and religious grounds is less likely.” That vision is only a threat to sovereignty when sovereignty is interested in injustice.

This does not mean that the U.S. government needs to agree with every ICC decision. Nor does it mean that every individual associated with the ICC is above censure. (Karim Khan, the chief prosecutor of the ICC, was accused of sexual misconduct and is now facing a vote as to whether he will keep his role; Ken Roth, former head of Human Rights Watch, noted that the accusations — and the fact that the ICC Executive Bureau found Khan’s denials lacking credibility — seriously challenge Khan’s ability to do his job.)

What it does mean is this: The ICC does not exist to be friendly — or, for that matter, to be unfriendly — to any country. Nor does it exist to undermine sovereignty, or to treat sovereignty as sacrosanct. To only think of the court in terms of protecting or violating sovereignty is to overlook its real purpose: to protect our shared humanity, and bring justice to people who are no less worthy of dignity or justice than Netanyahu, Rubio or Trump.

The post The Trump administration’s latest affront to Jewish history appeared first on The Forward.

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75 artifacts tell the fitful, inspiring, unfinished story of Jews in America

In May 1818, Mordecai Manuel Noah, a prominent Jew of his time and a member of the Madison administration, delivered a discourse on Jewish history on the occasion of a synagogue consecration. One man read Noah’s words with interest, and took pen to paper to say so.

“Your sect by its sufferings has furnished a remarkable proof of the universal spirit of religious intolerance,” the correspondent noted, in elegant cursive. “Our laws have applied the only antidote to this vice, protecting our religious, as they do our civil, rights by putting them all on equal footing. But more remains to be done, for although we are free by the law, we are not so in practice.”

The letter’s author was Thomas Jefferson. 200 years later, there’s still work to do.

The Jefferson letter is one of 75 objects on view at All We Have Standing Between Us: 250 Years of Jews and American Democracy, the American Jewish Historical Society’s new exhibit at the Center for Jewish History. Arranged in chronological order, from the outbreak of the Revolution to the tiki torches of Charlottesville, the survey takes stock of the at times harmonious but very often discordant, relationship between American Jews and the country, and among themselves.

“One of the throughlines is that for 250 years, American Jews have certainly not been a monolithic community in terms of how they’ve approached key issues,” said Gavriel Rosenfeld, president for the Center for Jewish History.

Thomas Jefferson’s letter to Mordecai Manuel Noah, praising laws that grant freedom, but lamenting their limits. Courtesy of Collection of Yeshiva University Museum, Gift of Erica and Ludwig Jesselson

To that end, visitors can see Shearith Israel’s hazzan Gershom Mendes Seixas’ patriot prayer for the Continental Congress and, a vitrine or two away, a sampler from the loyalist Hendricks family of Psalm 78, whose words were associated with a pro-monarchist sentiment.

Most Jews lived in the Union at the outbreak of the Civil War, but currency with Judah Benjamin’s face, from the Confederate Secretary’s own collection, is proof of just how embedded Southern Jews were in their communities. A telegram nearby, denouncing General Grant’s wartime expulsion order for the Jews of Kentucky, shows how tenuous Jewish belonging was.

A Confederate banknote featuring Judah Benjamin. Courtesy of the American Jewish Historical Society, New York. From the Judah P. Benjamin Collection

The story was never only one of brother against brother. Moving into the 20th Century, with wall text addressing the Gilded Age, we see how American Jews confronted the revival of the Klan and the “Cross of Gold” populism of William Jennings Bryan with the influx of Jews from Eastern Europe. (An explanation of Woodrow Wilson’s veto of a literacy test for immigrants is displayed, as is a scroll inviting well-heeled Jews to a Purim benefit for new arrivals.)

The Anti-Defamation League, a copy of whose founding charter is on display, was formed after the conviction of Leo Frank. But by the 1950s, with the Red Scare gathering storm clouds, the ADL Bulletin dismissed the claim that the Rosenberg trial was animated by antisemitism.

“This is the latest propaganda tactic with which the Communist Party hopes to bludgeon the Jewish community to its support,” Oliver Pilat wrote in March 1952.

A letter from Eleanor Roosevelt, stating her support for the idea that a “member of the Jewish faith” should be able to run for President of the United States. Courtesy of the American Jewish Historical Society, New York. From the Bernard Postal papers

Fissures in the community continued with the Civil Rights Movement.

That Jews played an outsized role in the push for Black equality — attested to by Ben Shahn’s lithographs of James Chaney and Northern Jews Andrew Goodman and Michael Schwerner  — is contextualized with the objections of their Southern coreligionists, who feared the blowback of their neighbors.

Betty Friedan wrote The Feminine Mystique, and Midge Decter savaged it in Commentary. The so-called culture wars that dominate our discourse today are nothing new.

Among the more recent acquisitions are former U.S. Representative Steve Israel’s handwritten notes on a Sept. 13, 2001 FEMA briefing, marking the start of a new American reality. But one is struck by how much remains the same.

A signed photo of Nita Lowey shaking hands with Barack Obama — a Jewish congresswoman and a Black president— was unthinkable in the days of Jefferson and Noah, but their dynamic was not dissimilar from those two men. The intolerance Jefferson wrote about has not abated, only shifted its focus. A Time report on the Unite the Right Rally tells the tale.

Nita Lowey shakes hands with Barack Obama. Courtesy of Nita Lowey Archive at the American Jewish Historical Society

The exhibit stops short of the pandemic, Oct. 7 and the emerging rifts among American Jews and their neighbors. That history is still in progress.

“Longer than there’s been a country, there have been Jews,” said Gemma Birnbaum, executive director of the AJHS. At first it was only 23 off the boat to New Amsterdam, she said, but the Jewish story has always been a part of the American one.

Birnbaum and Rosenfeld want visitors to recognize continuities in the unfinished American Revolution, both the progress and the work that remains. Sometimes, this means reassuring visitors. One thing they’re asked a lot: “Does it ever get better?”

“What is better?” Birnbaum asks. “There are times when things are really difficult, and there are times when things feel a little less difficult. And if you can take inspiration from that — to me, I find it grounding.”

The American Jewish Historical Society’s exhibit All We Have Standing Between Us: 250 Years of Jews and American Democracy is on view at the Center for Jewish History through Dec. 31, 2026.

The post 75 artifacts tell the fitful, inspiring, unfinished story of Jews in America appeared first on The Forward.

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Diary of a Jewish ghetto refugee, written in a pigsty

אין דער װעלט פֿון ייִדיש איז בערל כּהנס נאָמען גוט באַקאַנט צוליב זײַנע היסטאָרישע און ביבליאָגראַפֿישע שטודיעס, צװישן זײ — דער צוגאָב־באַנד צו דעם „לעקסיקאָן פֿון דער נײַער ייִדישער ליטעראַטור“ און „ייִדישע שטעט, שטעטלעך און דאָרפֿישע ייִשובים אין ליטע ביז 1918“.

אָבער זײַן ערשט בוך איז געװען דער חורבן־טאָגבוך „אַ ייִד אין װאַלד“, װאָס איז אַרױס אין ניו־יאָרק אין 1955. דאָ דערצײלט כּהן װעגן צען חדשים אונטער דער דײַטשישער אָקופּאַציע פֿון ליטע צװישן אָקטאָבער 1943 און אױגוסט 1944. די דאָזיקע צײַט האָט ער, אין אײנעם מיט זיבן אַנדערע פּליטים פֿונעם קאָװנער געטאָ, פֿאַרבראַכט אין אַ באַהעלטעניש טיף אין ליטװישע װעלדער.

איצט, העכער װי 70 יאָר נאָך דער פּובליקאַציע פֿון דעם ייִדישן טאָגבוך, איז עס סוף־כּל־סוף אַרױס אױף ענגליש מיטן טיטל, „אַ ייִד אין וואַלד: זײַטלעך פֿון אַ טאָגבוך“.

פֿאַר דער מלחמה איז כּהן געװען אַן אַקטיװער לינקער ציוניסט און האָט געשריבן פֿאַר קאָװנער ייִדישע צײַטונגען. װען די דײַטשן האָבן פֿאַרכאַפּט די שטאָט, האָט ער זיך געפֿונען אינעם געטאָ אין דער ייִדישער פֿאָרשטאָט סלאַבאָדקע.

„אין דער צװײטער העלפֿט פֿון 1943 זײַנען די אילוזיעס פֿון די פֿאַרשפּאָרטע ייִדן אין סלאַבאָדקער געטאָ אַריבערצולעבן היטלערן געװאָרן אַלץ שװאַכער.“ אַזױ הײבט כּהן אָן די דערצײלונג װעגן זײַן ראַטעװען זיך פֿונעם חורבן.

כּהן, זײַן פֿרױ ראַיע און איר שװעסטער נחמה זײַנען אַנטלאָפֿן פֿונעם געטאָ מיט דער הילף פֿון אַ ליטװישן פּױער טאַדעוש. ער האָט זײ פֿאַרבאַהאַלטן אינעם חזיר־שטאַל בײַ זײַן שטוב אין אַ װײַטן דערפֿל אין מיטן װאַלד.

אין זײַנע נאָטיצן האָט כּהן פֿאַרפֿיקסירט פּרטים פֿון זײער טאָג־טעגלעכן לעבן מיט אַלע דאגות, אַנגסטן און האָפֿענונגען. ער האָט אױך געפּרוּװט צו באַזיניקן דאָס, װאָס עס קומט פֿאָר מיט זײ און מיט אַנדערע ייִדן, כאָטש קײן פֿאַרלאָזלעכע ידיעות פֿון דער ברײטערער װעלט האָט ער ניט געקענט קריגן.

פֿאַרװאָס האָט אַן עלטערער ליטװינער באַשלאָסן צו ראַטעװען ייִדן? טאַדעוש האָט דערקלערט: „איך טו עס ניט דערפֿאַר, װאָס איך װיל פֿאַרדינען געלט. איך בין שױן אַלט – און דאָס געלט אין דער ערד װעל איך סײַ װי ניט מיטנעמען. איך װיל אָבער, אַז ס׳זאָל ניט פֿאַרגאָסן װערן נאָך אומשולדיק בלוט. װאָלט איך געקענט װאָלט איך געראַטעװעט נאָך ייִדן, קען איך עס ניט, װעל איך באַשיצן די, װעמען איך האָב יאָ געראַטעװעט.“

אינעם טאָגבוך ווײַזט כּהן אַרויס אַ סך דרך־ארץ פֿאַר טאַדעוש און זײַן פֿרױ באַרבאַראַ, װאָס שטעלן אײַן זײער לעבן פֿאַר פֿרעמדע מענטשן. ער פֿרעגט זיך: „װיפֿל ייִדן װאָלטן געווען פֿעיִק אַזױנס צו טאָן?“

יעדע מינוט קען װערן די לעצטע פֿאַר די ייִדישע פּליטים אינעם שטאַל. אָבער כּהן איז געװױר אױך פֿונעם שװערן מצבֿ פֿון די ליטװינער: „פֿון דײַטשן װילן זײ פּטור װערן, אָבער דעם רוס װילן זײ אױך ניט האָבן.“

די גרעסטע סכּנה פֿאַר ייִדישע פּליטים קומט טאַקע ניט פֿון די דײַטשן, װאָס באַװײַזן זיך זעלטן אין יענע טיף־באַגראָבענע מקומות, נאָר פֿון די שכנישע פּױערים און פֿון די ליטװישע פּאַרטיזאַנער, װאָס הרגענען ייִדן.

אָבער די מיאוסטע פּאַרשױנען אינעם בוך זײַנען ניט קײן דײַטשן און ניט קײן ליטװינער, נאָר צװײ מיטגלידער פֿון זײער גרופּע — דער „אַמאָליקער פּריץ“ און זײַן פֿרױ. פֿאַר דער מלחמה האָט דער דאָזיקער ייִד געפֿירט געשעפֿטן אין דער געגנט און איצט האַלט ער, אַז די אָרטיקע פּױערים זײַנען אים מחויבֿ צו העלפֿן.

זײַן אַני־מאמין איז געװען „כּל־זמן מע לעבט, דאַרף מען מאַכן געשעפֿטן.“ און ער האָט טאַקע געװאָלט באַקומען רװח אַפֿילו פֿון די פּליטים אינעם אײגענעם שטאַל.

אָבער װאָרעם זײ האָבן ניט געהאַט מיט װאָס צו באַצאָלן, האָט זיך דער פּריץ ניט געטײלט מיט זײ מיטן עסן, װאָס ער האָט געקױפֿט בײַ די פּױערים: „די אַמאָליקע ייִדישע פּריצים עסן פֿאַר אונזערע אױגן פֿלײש און אַלדאָס גוטס – און מיר זיצן און חלומען װעגן אַ שטיקל טרוקן ברױט“, פֿאַרשרײַבט כּהן אינעם טאָגבוך.

אַפֿילו אין יענע ביטערע באַדינגונגען האָט כּהן אָפּגעהיט אַן אײגנאַרטיקן חוש פֿון הומאָר. דאָס קומט פֿאָר למשל אין זײַנע שילדערונגען פֿון די באַציִונגען צװישן ייִדן און דעם חזיר: „אונדזער אײנציקער ׳ניט־ייִדישער׳ שכן אין שײַער איז – דער חזיריוק. אַזױ װי מע קען דאָך ניט פֿיר און צװאַנציק שעה אין מעת־לעת טראַכטן װעגן טױט – קוקט מען גאָר אָפֿט אױפֿן קלײנעם חזיר. די עקלדיקסטע באַשעפֿעניש פֿאַר אַ ייִד […] װאַקסט ברוך־השם פֿון טאָג [צו טאָג].“

מאַקס ראָזענפֿעלדס ענגלישע איבערזעצונג פֿונעם טאָגבוך איז גאַנץ פּינקטלעך און פֿליסיק, אָבער זי גיט ניט איבער דעם אײגנאַרטיקן טעם פֿון כּהנס פּראָזע.

אָט איז אַ משל: אײן טאָג אַנטלױפֿט דער חזיר פֿונעם שטאַל און ייִדן מוזן זיך יאָגן נאָך אים כּדי צו ברענגען אים צוריק. כּהן באַשרײַבט דאָס בזה הלשון: „מיר פֿירן דעם דבֿר־אחר צו זײַן מקום־מקלט“. אָבער אױף ענגליש קלינגט דאָס פּשוט: „we are taking him back to the barn“. דאָ  איז ניטאָ קײן שפּור פֿון כּהנס איראָניע, װאָס שטאַמט פֿון זײַן שפּיל מיט לשון־קדוש.

דער חורבן־היסטאָריקער יצחק ארד האָט אָפּגעשאַצט, אַז בערך 25,000 ייִדן זײַנען אַנטלאָפֿן פֿון די געטאָס אין װעלדער בעתן חורבן. אַרום 15,000 פֿון זײ האָבן זיך צוגעשטאַנען צו די סאָװעטישע פּאַרטיזאַנער, בעת 10,000 האָבן געפּרוּװט איבערלעבן אין קלײנע גרופּקעס, אָפֿט מאָל מיט דער הילף פֿון ניט־ייִדישע פּױערים.

די גענױע צאָל פֿון די, װאָס האָבן זיך געראַטעװעט אונטער אַזעלכע ביטערע און געפֿערלרכע באַדינגונגען, װעט מען קײן מאָל ניט װיסן, זאָגט ארד. װאָס איז יאָ זיכער, איז אַז זײער צאָל איז געװען אַ סך קלענער אײדער די צאָל פֿון די, װעמען עס האָט זיך אײַגעגעבן צו אַנטלױפֿן פֿון די געטאָס.

כּהנס טאָגבוך איז ניט נאָר אַ ביז גאָר װיכטיקער היסטאָרישער מקור װעגן דער דאָזיקער דערפֿאַרונג, אָבער אױך אַ מערקװירדיקער מענטשלעכער דאָקומענט און אַ פֿאַרכאַפּנדיקע לעקטור דערצו.

The post Diary of a Jewish ghetto refugee, written in a pigsty appeared first on The Forward.

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