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How an Amish Mennonite school in Arkansas went viral with a song by an Orthodox Jew

Last month, Jewish social media was buzzing over a video of a choir singing the popular 2018 song “Tatty, My King,” composed by Dovid Edell, a former student of an Orthodox high school for boys in Waterbury, Conn. Normally, another rendition of a popular Jewish song wouldn’t cause such a stir, but the singers in this case weren’t the typical yeshiva grads of the Maccabeats; they were a co-ed a cappella choir of Amish Mennonite students from the tiny Calvary Bible School in Calico Rock, Arkansas.

Jewish viewers mostly expressed delight — “the Youtube algorithm is probably going crazy right now — frum people watching Calvary bible school,” one commenter put it, topping it off with a typed happy face — with only the occasional disgruntled remark about kol isha, the religious prohibition against men hearing women sing.

Curious about this rather unlikely collaboration, I called up Gabriel Jantzi, a self-described “amateur” musician who directed the choir, to ask about his introduction to Edell’s tune, how the project unfolded, and the choir’s surprising moment of minor fame in the Orthodox world.

 

Can you tell me a little bit about your background?

I’m 41 years old. I went to university for medicine, but I also really liked music. So I studied music, but I didn’t even minor in it, and I ended up as a veterinarian. [In the ensuing years] I have directed church choirs, and I directed my university choir for a year, and so that has been part of my life for the last 25 years. But it’s not like I have a master’s degree in choral composition or conducting.

I am a full-time farm and country vet in Ontario, Canada, and that’s what I do. This is a slow season in January and February, so it’s very convenient to take off time and do something that I really care about. So I’m also a pastor in a local conservative Mennonite church. I take great pleasure and derive a lot of energy out of working with young people who are interested in following God.

What’s your relationship to the Calvary Bible School?

I was a student there 20 years ago. Probably since its inception in the 70s, it’s been a destination for Beachy Amish Mennonite youth between the ages of 18 and 20 who want to dedicate time to study how to live a life that’s pleasing to God.

There are a lot of different names for all the different stripes of Mennonite. I grew up in the Amish Mennonite tradition. I got married, I moved a little bit. I ended up in a tiny bit different stripe. But at least in our communities, it’s not a big issue for me to go back to that tradition and say, here I am, what can I bring and what can I offer? So technically I’m not exactly the same stripe as the school, but I grew up in that stripe, if that makes sense.

I think the concept of moving a little bit along denominational lines, or even to sort of different expressions of one’s faith, would be quite familiar to many Jews. 

I think that there are striking similarities between our communities here.

I think a lot of people understand who the Amish are and they understand who Mennonites are, but can you explain what an “Amish Mennonite” is? I know these boundaries can be fluid.

The Beachy Amish Mennonites care about traditions; we’re not throwing them out just because we want to move forward in a certain progressive way. Yet we are much more open to technology than what we call the Old Order Amish or Old Order Mennonite groups. When we use the term “Old Order,” we’re referring specifically to those groups that have said, “We’re going to welcome technology up until the 1800s or the early 1900s, and we’re going to maintain the horse and buggy style of life and so on.” [But Amish Mennonites] said, “No, we’re not actually against technology, we’re just hesitant to adopt everything new without testing it.” We care about probably many of the same traditional values that [Old Order groups] would, such as community and our church. And also just like they do, we put a great emphasis on our religion being a very practical religion. So it’s lived out in such a way that you can look at us and say, oh, they must have some reasons behind living a certain way.

The Calvary Bible School’s choir sings ‘Tatty, My King.’ Courtesy of Gabriel Jantzi

How did you first come across this song, and what made you want to arrange it? 

Anabaptists have a strong tradition of a cappella music, men and women singing together without the aid of instruments. We care very much about that: Every time we get together for a worship service, that’s how we sing.

We came across an a cappella cover of this song by Benny Friedman on Spotify and that really resonated with us. Not me personally, but some of these kids [in the choir] would actually be from a congregation that’s set limitations that you’re not even supposed to listen to instrumental music, so they could listen to this song.

And so they brought it to me last year at the Bible school and said, “Do you know this song?” And I said, “No, I’ve never heard of it.” I listened to it a bunch more and I realized why they liked it. It talks about some very universal questions that any kid who’s grown up in a tradition with God will have: Where are you? I’m told I need to come talk to you, but I don’t really want to. And as my relationship with God matures, it kind of develops into this realization that actually He’s been covering my back all this time and I never realized, so I really do want to stay on God’s team. Whether you’re an Orthodox Jew or you’re a conservative Mennonite, either way, as your relationship with God matures, those words really resonate and that progression really comes through in the song. So I thought, and my wife thought as well, that I should lead this song next year for these kids.

I have often taken music and arranged it to fit an a cappella group, and for some reason I just was not filled with any profound inspiration on how to do that for this song. So I asked a friend of mine named Wendell Glick [to arrange it.] He is a professional musician, he’s got a PhD in composition, he does this for a living. He’s also from [an Anabaptist] background, and led this choir for seven years before I did. So he knows this choir, which means he knows how to write music that stretches them just the right amount so that they do a good job of it. I really want to praise him for that.

He did a great job.

It worked for us. We’re only together for two and a half weeks, and we’re not professional musicians. Also, this choir is mandatory. That means 60% of the kids want to be there, 20% are OK with it, and 20% don’t like singing and they still have to be there. Actually, you can see [in the video recording] some of them are really feeling it and others are zoned out. And that’s OK!

For the first week [of practicing], we didn’t really like it. We’ve been very tainted by mainstream Christianity’s Protestant music that came in the 1850s, [whereas] this song has just a touch of minor key. It comes from a different culture, not quite what our mental ear hears. It took us a bit of time to get into it, but by the second week this was without a doubt the favorite song of my repertoire. Then at our local or in-house concerts, the audience just absolutely loved it. And when I say that, it’s not like we got a standing ovation; to us the highest compliment is when somebody says, “It made me worship God.” And those are the compliments we began hearing.

Did you ever have any interactions with Dovid Edell, who wrote the song?

Yes, I did. When I take a song, I make sure it’s licensed for use. I understand [Edell] had to get permission or talk with some rabbis to see whether it would be appropriate. And so he talked to the rabbis and then he called me up and I spoke to him about who wanted to sing it and I explained that the youth are all Christian. He was very nice about it and he said, “Just let them know that this was my conversation with God. It’s a personal song.” And I said, “That’s the basis on which it resonates with us as well.” He was gracious and let us use it.

Then when I was actually working with the students, I also communicated back to Dovid because he said, basically, “I have a few messages I want you to directly convey to the students.” Which made it very personal. Gen-Z loves to have some personal connection, right? When they perform a song, they love to have some personal connection to the composer. And that just made it for them. That was amazing.

Did you get any negative reactions?

I’m assuming — and I say this with respect because we also understand some of the traditions from the Torah — that some people found it offensive, that it’s a mix. Forgive me if I’m mispronouncing it, but I had never come across the kol isha idea so I was a bit sheepish that I walked into something without doing my research very well.

One of the things I care about is that people worry about pronunciation when they sing another language. One of my negatives is I did not ask Dovid how to pronounce “tatty.” I just kind of ran with it. In the future, I would probably be a little more careful about asking the original composer whether he wanted a certain emphasis and a pronunciation of certain words.

Did you realize how popular the video had become in the Orthodox world? 

The lovely thing is the conductor is not mentioned in that video and you just see his back. So fortunately, from my viewpoint, very few people know who I am. If there’s any publicity here, I’m glad that the school gets it, because the school is blatantly about the glory of God. And to use a phrase that Dovid would have said, he just wants to spread light. So I want that to be the focus.

We read the comments, and I think I’d have two words to describe our reaction: First is delight, and second, we’re honored. We blatantly are Christians, not Jews, so we come at this and say this is a part of our maturity process to learn more about God’s son. But that being said, the song itself doesn’t speak whatsoever about the Messiah, it only talks about the relationship with God. And to us, it 110% resonated, just like it did for your community, so we are grateful that we could participate.

We care a lot about this school, but we understand it’s very arcane. All of 83 students were there this past term. Not many people know about it. So it was quite a thing that another community is interested in what we’re doing. But we also acknowledge that the song that we are singing is from that community. So yeah, it was kind of a good circle.

Did you have much familiarity with Jews and Judaism before this? Have you learned more about it through this experience? 

Yes, we would have some familiarity. I hope I’m not coming across as cocky, but because we study Judaism, I think we actually have a bit more familiarity with Judaism than I think from what I read in the comments than they’d ever have with us. There are a lot of comments that were like, “Where did you get this song?” Well, guys, you put it on Spotify! But if you assume we’re all Old Order Amish that drive horse and buggy and don’t have Internet, then I can understand those questions. So I think we have some knowledge, although I had no idea about things like kol isha. Also, it was a surprise to all of us how much our performance of your song resonated with your community. I’m still not sure why.

I can think of two possibilities. One is that it’s just a very beautiful rendition, so it’s hard to imagine not being moved by it. But I also think Jews are often happily surprised to see a group of non-Jews embrace or respect a piece of Jewish culture, particularly Orthodox culture. A lot of the time, people anticipate negativity. 

Well, that’s very nice of you to say. Those words really make me feel fuzzy and warm inside. We have great respect for your culture. We think God brought the Messiah through your people. I realize that differs from the understanding of many people who wrote comments, but we have profound appreciation and love for your people.

We understand that we are the white Christians and Christians have had thousands and thousands of years of fighting with the Jews. So I know it’s hard to say, “Well, we’re not like that.” But I think I can speak for all Anabaptists and say we would strongly differentiate ourselves and say no, one of our fundamental professions or distinctions is this idea of love for all man. In fact, we won’t even go to war because we love people. Again, it comes back to we are honored that you let us use it. We were tickled pink and I’ll be keeping my eyes open for other songs that I think could be used.

 

The post How an Amish Mennonite school in Arkansas went viral with a song by an Orthodox Jew appeared first on The Forward.

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With anti-Arab campaign ad, Netanyahu stoops to new moral and political lows

Israeli election campaigns have often been ugly. They have featured exaggeration, fearmongering and outright deception. But even by those standards, the first major campaign advertisement by Prime Minister Benjamin Netanyahu’s Likud party, posted on Netanyahu’s X account on Tuesday, managed to shock much of the country.

The AI-generated video depicts former military chief Gadi Eisenkot, who has become the standard-bearer for the opposition, walking through a sunlit field toward a young Jewish man before passing him by to embrace Mansour Abbas of Ra’am, the United Arab List, instead.

The young man looks strikingly like Eisenkot’s son, Gal, who was killed fighting in Gaza in late 2023 — although Likud insists he isn’t meant to. Strictly speaking, there is enough difference to sustain the protestations. The young man has longer, wavier hair than Gal Eisenkot did — just enough, perhaps, to preserve plausible deniability. Yet almost everyone I know believed they were watching a father joyfully approaching his slain son, seemingly restored to life, only to ignore him in favor of an Arab political leader at a time when Arab political participation in Israel is particularly contentious.

The only possible explanation: Likud wants their campaign to be as mean as possible. Or perhaps that they believe that anything that creates a buzz — and therefore distracts from the governing coalition’s disastrous and controversial policies, including a wildly unpopular recent legislative blitz — is a good thing.

And buzz there is. The perception that a father’s personal loss had been weaponized for electoral gain struck many as a line that simply should not be crossed. “This is Netanyahu, and this is his machine of incitement”, wrote Einav Zangauker, whose son was held hostage in Gaza by Hamas, on social media. “This isn’t politics,” Zangauker added, but rather “an attack on a bereaved father and an assault on his dignity. It is the lowest of the low.”

“I turn to elected representatives, activists, and all candidates from all parties, and demand that you do not cross red lines. Do not turn rivals into enemies,” Israeli President Isaac Herzog said. “I call on the people of Israel, in a clear voice: Remember that elections are not a civil war.”

But even if one puts aside the controversy surrounding the young man altogether, the advertisement remains deeply troubling. It is, at its core, an exercise in incitement against Ra’am — and, by extension, against the very idea that Arab citizens may legitimately participate in governing Israel.

Abbas himself accused Netanyahu of “trying to incite between different parts of society”; about a fifth of Israelis are Arab, and the ad was obviously trying to delegitimize collaboration with the parties who generally represent them.

From Likud’s perspective, that too is logical — so long as they ignore the goal of Israel remaining a democratic country in which component ethnic groups live in harmony. It’s logical because Arab parties have always been part of the opposition to Likud and the chances are high that Eisenkot might need them, even passively, to successfully craft a coalition after the Oct. 27 election.

This isn’t just dangerous. It ignores the essential role that Arab parties have played in building toward a strong Israeli future.

Ra’am, under Abbas, has been the most integrationist Arab party Israel has ever seen. Abbas broke with decades of Arab political orthodoxy by arguing that Arab citizens should seek influence through practical cooperation with whichever Zionist government Israelis elected. He has repeatedly recognized Israel as the nation-state of the Jewish people while demanding full equality for its Arab citizens.

Whatever one thinks of his politics, these choices have represented one of the boldest experiments in Jewish-Arab partnership since the state’s founding.

That experiment briefly succeeded. Ra’am joined Naftali Bennett and Yair Lapid’s coalition in 2021 and demonstrated that Arab participation in government could become something ordinary rather than revolutionary.

More awkward still for Likud, Netanyahu himself spent some weeks after the 2021 election attempting to persuade Abbas to support — or even participate in — his own coalition. Those negotiations failed for one principal reason: Far-right firebrand Bezalel Smotrich — now Netanyahu’s finance minister — refused to countenance a government dependent on an Arab party. Without Ra’am, Netanyahu lacked a majority.

It is therefore surreal to portray Eisenkot’s willingness to work with Ra’am as somehow beyond the democratic pale, when not so long ago, Netanyahu himself tried to do precisely the same thing.

Nor should anyone pretend that Arab parties suddenly became relevant because of Eisenkot. Since the emergence of today’s political blocs, Arab parties have almost invariably belonged to the anti-Likud camp. Any center-left coalition aspiring to govern has depended, directly or indirectly, on their parliamentary support. That is not a distortion of Israeli democracy. It is one of its enduring structural realities.

Which brings us to the larger significance of this episode.

Many Israelis have long predicted that this Likud campaign would barely concern policy at all. They expected, instead, an effort to delegitimize any prospective change government by portraying it as illegitimate because it relied on Arab parties. They expected renewed attempts to cast Arab political participation as inherently suspect. They expected emotional manipulation to substitute for argument and personal attacks to eclipse serious debate. Some feared renewed efforts to discourage Arab turnout and disqualify Arab parties from the ballot.

That appears to be exactly what they’re getting.

The remarkable thing is not merely that Likud produced this advertisement, but that doing so was effectively its first act of the campaign, which kicked off after the Knesset recently went into recess.

Before voters had heard competing visions for Israel’s economy, security or diplomacy, the country’s governing party chose to launch its campaign by inflaming fears about Arab political participation while employing imagery that countless Israelis immediately interpreted as mocking one father’s unbearable personal loss.

By the next day, competing ads using a similar aesthetic were put out by opponents of Netanyahu. One depicted Netanyahu on a similar field running past a soldier to hug a Haredi politician holding a sign that says — as many Haredi anti-draft protesters chant — “we’d rather die than serve.”

One reason AI is so attractive to political strategists is because it blurs responsibility. Images can be carefully engineered to evoke a conclusion while remaining just different enough to deny that such a conclusion was ever the intention. The technology offers something every spin doctor craves: emotional impact coupled with plausible deniability.

“I do not think we can allow this to continue,” lamented David Lau, a former chief rabbi of Israel, who has served in the military. “We must stop all these disputes, all this talk, and all these behaviors. This path does not lead to building anything. It does not lead to peace. It is a bad path, and I am even more concerned about the next generation.”

It is entirely possible that this advertisement will prove to have established the moral tone of the campaign. Israel deserves better.

The post With anti-Arab campaign ad, Netanyahu stoops to new moral and political lows appeared first on The Forward.

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Reed College agrees to sweeping reforms as part of Title VI antisemitism settlement

(JTA) — Reed College has agreed to a host of far-reaching institutional changes, including asserting that targeting Jewish Zionists will be considered discriminatory, in order to settle multiple federal antisemitism investigations, parties to the complaint announced Wednesday.

The settlement was announced by the Anti-Defamation League and the Brandeis Center for Human Rights Under Law, which jointly filed the complaint, under Title VI of the Civil Rights Act, which prohibits discrimination at any institution receiving federal funds. It comes as campuses across the country, facing threats of losing federal funding under the Trump administration, have demonstrated willingness to negotiate new antisemitism protections.

As part of the agreement, the private Portland, Oregon, liberal arts school says it will insert language into its discrimination policy asserting that “for many Jewish people, Zionism is integral to their religious, ancestral and/or ethnic Jewish identity,” and that “targeting Jews on the basis of their Zionist identity” will be considered discriminatory.

The school will also contract a third-party consultant to monitor and report on its effectiveness in adhering to antisemitism protections, role that is unusual in similar Title VI agreements. The agreement says Reed will “consider” the International Holocaust Remembrance Association’s working definition of antisemitism, which includes some criticisms of Israel, and implement antisemitism training for faculty and staff.

“We take concerns about antisemitism, and all forms of unlawful discrimination, seriously, and we will continue to support the well-being, safety, and success of every member of our community,” a Reed College spokesperson told the Jewish Telegraphic Agency in a statement acknowledging the agreement. Reed declined to comment further.

ADL CEO Jonathan Greenblatt and Brandeis Center officials praised the agreement in a release as a potential model for other colleges.

“We believe it should serve as a model for other schools,” Denise Katz-Prober, director of legal initiatives at the Brandeis Center, told JTA about the agreement. The required language in Reed’s discrimination guidelines, she said, is “very clear about what constitutes anti-Zionist conduct in violation of civil rights and in violation of the policy.”

“This outcome demonstrates how the Title VI process can work to effectively protect Jewish students,” Greenblatt said in his own statement.

Around 100 students at Reed College are Jewish, or about 7% of the total student body, according to estimates from Hillel International. A request for comment to the director of PDX Hillel, which serves Jewish students at Reed and others in the region, was not immediately returned.

The resolution stems from two anonymous Title VI antisemitism complaints from Jewish former Reed students, both filed in 2024 under the Biden administration. One of those cases related to a student whose dorm-room mezuzah was vandalized, and who herself was later pelted with rocks, during a pro-Palestinian demonstration in spring 2024. The student later left the school out of concern for her safety.

Both of the described acts would have already been considered violations of school policy for reasons unrelated to the student’s Jewish or Zionist identity. Brandeis’s Katz-Prober argued both should have also been considered in the context of her targeting by anti-Zionist activists.

“It might be difficult for someone to, at first glance, understand whether it was simply an assault or an assault motivated by bias,” she said. The case, she said, demonstrated how in some cases, “‘Zionist’ is merely a codeword for Jew.”

Katz-Prober also touted the agreement’s mandate that the school bring on a third-party compliance consultant, separate from its Title VI coordinator. While she insisted that such a role would be “independent” and free of bias, she noted that both the ADL and the Brandeis Center would have a role in their selection.

“Both sides get a say,” she said.

 

The post Reed College agrees to sweeping reforms as part of Title VI antisemitism settlement appeared first on The Forward.

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Arizona Rep. Andy Biggs cruises to GOP nomination for governor amid allegations of antisemitism

(JTA) — Arizona Rep. Andy Biggs, who has drawn criticism for ties to white nationalist figures, will officially be the Republican nominee for Arizona governor, after winning the primary on Tuesday night.

Biggs, who is backed by President Donald Trump, has drawn criticism for encouraging Stew Peters, an internet personality, and appearing on his show. Peters has labeled Judaism a “death cult” and has called for a “final solution” that involves the deportation of American Jews, and multiple watchdogs identify him as promoting antisemitism.

“Keep preaching,” Biggs told Peters at the end of his June 2023 appearance on the show, during which they discussed government corruption and Biggs agreed with Peters that the FBI should be abolished.

Biggs, 67, who won handily with 73.4% of votes according to multiple media outlets, will challenge Democratic Gov. Katie Hobbs in what is expected to be a competitive race in November. Biggs has represented Arizona’s 5th Congressional District, which is outside of Phoenix, since 2017.

 

 

His opponent in the GOP primary, Rep. David Schweikert, had put out a campaign mailer in March tying Biggs to white supremacy and antisemitism. The mailer featured mentions of Biggs’ interview with Peters as well as Biggs’ endorsement of Texas GOP candidate Brandon Herrera, who owned a copy of “Mein Kampf.”

Biggs’ campaign did not respond to the Jewish Telegraphic Agency’s request for comment, but in a local TV interview last month he called the accusations politically motivated and said, “This notion that I am antisemitic is absolutely one of the most ludicrous, insane arguments ever.”

In 2024, Biggs opposed the bipartisan Antisemitism Awareness Act, which passed in the House of Representatives. Biggs wrote that he opposes antisemitism and that the “pro-Hamas, pro-genocide, anti-Israel events happening across the nation are sickening.” He rejected the legislation, he said, because it was “so poorly drafted that it violates the Constitution and could have serious ramifications for the Christian community.” Right wing Republicans objected especially to the bill citing a definition of antisemitism that included as an example the claim that the Jews killed Jesus.

That same year, Biggs attended a rally co-sponsored by the Proud Boys, an extremist militia style group. In 2019, he spoke at a “Patriotism over Socialism” rally in Arizona, which watchdogs warned would draw extremist groups.

Media Matters, a group that mostly monitors right-wing groups, in 2023 wrote that “the links between Biggs and far-right extremists have been well-documented,” citing among other things his ties to another far-right group, the Oath Keepers.

The Republican Jewish Coalition did not respond to a question over whether it would support Biggs’ run for governor.

At a campaign event on Tuesday, Hobbs skewered Biggs for his denial of Trump’s 2020 election loss, and for not acknowledging Hobbs’ narrow 2022 gubernatorial victory over Republican Kari Lake.

This article originally appeared on JTA.org.

The post Arizona Rep. Andy Biggs cruises to GOP nomination for governor amid allegations of antisemitism appeared first on The Forward.

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