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How Jewish comedy found religion, from Philip Roth to ‘Broad City’
(JTA) — In the 2020 comedy “Shiva Baby,” a 20-something young woman shows up at a house of Jewish mourners and gently offers her condolences. When she finds her mother in the kitchen, they chat about the funeral and the rugelach before the daughter asks, “Mom, who died?”
While “Shiva Baby” explores themes of sexuality and gender, the comedy almost never comes at the expense of Jewish tradition, which is treated seriously by its millennial writer and director Emma Seligman (born in 1995) even as the shiva-goers collide. It’s far cry from the acerbic way an author raised during the Depression like Philip Roth lampooned a Jewish wedding or a baby boomer like Jerry Seinfeld mocked a bris.
These generational differences are explored in Jenny Caplan’s new book, “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials.” A religion scholar, Caplan writes about the way North American Jewish comedy has evolved since World War II, with a focus on how humorists treat Judaism as a religion. Her subjects range from writers and filmmakers who came of age shortly after the war (who viewed Judaism as “a joke at best and an actual danger at worst”) to Generation X and millennials, whose Jewish comedy often recognizes “the power of community, the value of family tradition, and the way that religion can serve as a port in an emotional storm.”
“I see great value in zeroing in on the ways in which Jewish humorists have engaged Jewish practices and their own Jewishness,” Caplan writes. “It tells us something (or perhaps it tells us many somethings) about the relationship between Jews and humor that goes deeper than the mere coincidence that a certain humorist was born into a certain family.”
Caplan is the chair in Judaic Studies at the University of Cincinnati. She has a master’s of theological studies degree from Harvard Divinity School and earned a Ph.D. in religion from Syracuse University.
In a conversation last week, we spoke about the Jewishness of Jerry Seinfeld, efforts by young women comics to reclaim the “Jewish American Princess” label, and why she no longer shows Woody Allen movies in her classrooms.
Our conversation was edited for length and clarity
[Note: For the purpose of her book and our conversation, this is how Caplan isolates the generations: the Silent Generation (b. 1925-45), the baby boom (1946-65), Generation X (1966-79) and millennials (1980–95).]
Jewish Telegraphic Agency: Let me ask how you got into this topic.
Jenny Caplan: I grew up in a family where I was just sort of surrounded by this kind of material. My dad is a comedic actor and director who went to [Ringling Bros. and Barnum & Bailey’s] Clown College. My degrees were more broadly in American religion, not Jewish studies, but I was really interested in the combination of American religion and popular culture. When I got to Syracuse and it came time to start thinking about my larger project and what I wanted to do, I proposed a dissertation on Jewish humor.
The key to your book is how Jewish humor reflects the Jewish identity and compulsions of four sequential generations. Let’s start with the Silent Generation, which is sandwiched between the generation whose men were old enough to fight in World War II and the baby boomers who were born just after the war.
The hallmark of the Silent Generation is that they were old enough to be aware of the war, but they were mostly too young to serve. Every time I told people what I was writing about, they would say Woody Allen or Philip Roth, two people of roughly the same generation.
In “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials,” Jenny Caplan explores how comics treated religion from the end of World War II to the 21st century. (Courtesy)
The Roth story you focus on is “Eli, the Fanatic” from 1959, about an assimilated Jewish suburb that is embarrassed and sort of freaks out when an Orthodox yeshiva, led by a Holocaust survivor, sets up in town.
Roth spent the first 20 to 30 years of his career dodging the claim of being a self-loathing Jew and bad for the Jews. But the actual social critique of “Eli, the Fanatic” is so sharp. It is about how American Jewish comfort comes at the expense of displaced persons from World War II and at the expense of those for whom Judaism is a real thriving, living religious practice.
That’s an example you offer when you write that the Silent Generation “may have found organized religion to be a dangerous force, but they nevertheless wanted to protect and preserve the Jewish people.” I think that would surprise people in regards to Roth, and maybe to some degree Woody Allen.
Yeah, it surprised me. They really did, I think, share that postwar Jewish sense of insecurity about ongoing Jewish continuity, and that there’s still an existential threat to the ongoing existence of Jews.
I hear that and I think of Woody Allen’s characters, atheists who are often on the lookout for antisemitism. But you don’t focus on Allen as the intellectual nebbish of the movies. You look at his satire of Jewish texts, like his very funny “Hassidic Tales, With a Guide to Their Interpretation by the Noted Scholar” from 1970, which appeared in The New Yorker. It’s a parody of Martin Buber’s “Tales of the Hasidim” and sentimental depictions of the shtetl, perhaps like “Fiddler on the Roof.” A reader might think he’s just mocking the tradition, but you think there’s something else going on.
He’s not mocking the tradition as much as he’s mocking a sort of consumerist approach to the tradition. There was this sort of very superficial attachment to Buber’s “Tales of the Hasidim.” Allen’s satire is not a critique of the traditions of Judaism, it’s a critique of the way that people latch onto things like the Kabbalah and these new English translations of Hasidic stories without any real depth of thought or intellect. Intellectual hypocrisy seems to be a common theme in his movies and in his writing. It’s really a critique of organized religion, and it’s a critique of institutions, and it’s a critique of the power of institutions. But it’s not a critique of the concept of religion.
The idea of making fun of the wise men and their gullible followers reminds me of the folk tales of Chelm, which feature rabbis and other Jewish leaders who use Jewish logic to come to illogical conclusions.
Yes.
You write that the baby boomers are sort of a transition between the Silent Generation and a later generation: They were the teenagers of the counterculture, and warned about the dangers of empty religion, but also came to consider religion and tradition as valuable. But before you get there, you have a 1977 “Saturday Night Live” skit in which a bris is performed in the back seat of a luxury car, and the rabbi who performs it is portrayed as what you call an absolute sellout.
Exactly. You know: Institutional religion is empty and it’s hollow, it’s dangerous and it’s seductive.
Jerry Seinfeld, born in 1954, is seen as an icon of Jewish humor, but to me is an example of someone who never depicts religion as a positive thing. (Not that there’s anything wrong with that.)
“Seinfeld” is more a show about New York than it is necessarily a show about anything Jewish. The New York of Seinfeld is very similar to the New York of Woody Allen, peopled almost entirely by white, middle-class, attractive folks. It’s a sort of Upper West Side myopia.
But there’s the bris episode, aired in 1993, and written by Larry Charles. Unless you are really interested in the medium, you may not know much about Larry Charles, because he stays behind the camera. But he also goes on to do things like direct Bill Maher’s anti-religion documentary “Religulous,” and there’s a real strong case for him as having very negative feelings about organized religion which feels like a holdover from the Silent Generation. And so in that episode you have Kramer as the Larry Charles stand-in, just opining about the barbaric nature of the circumcision and trying to save this poor baby from being mutilated.
The few references to actual Judaism in “Seinfeld” are squirmy. I am thinking of the 1995 episode in which a buffoon of a rabbi blurts out Elaine’s secrets on a TV show. That was written by Larry David, another boomer, whose follow-up series, “Curb Your Enthusiasm,” is similarly known for its irreverence toward Judaism. But you say David can also surprise you with a kind of empathy for religion.
For the most part, he’s classic, old school, anti-organized religion. There’s the Palestinian Chicken episode where the Jews are rabidly protesting the existence of a Palestinian-run chicken restaurant near a Jewish deli, and where his friend Funkhouser won’t play golf on Shabbos until Larry gets permission by bribing the rabbi with the Palestinian chicken. There, rabbis are ridiculous and can be bought and religion is hollow and this is all terrible.
But then there’s this bat mitzvah montage where for one moment in the entire run of this show, Larry seems happy and in a healthy relationship and fulfilled and enjoying life.
That’s where he falls in love with Loretta Black during a bat mitzvah and imagines a happy future with her.
It’s so startling: It is the most human we ever see Larry over the run of the show, and I believe that was the season finale for the 2007 season. It was much more in line with what we’ve been seeing from a lot of younger comedians at that point, which was religion as an anchor in a good way — not to pull you down but to keep you grounded.
So for Generation X, as you write, Judaism serves “real, emotional, or psychological purpose for the practitioners.”
I wouldn’t actually call it respect but religion is an idea that’s not just something to be mocked and relegated to the dustbin. I’m not saying that Generation X is necessarily more religious, but they see real power and value in tradition and in certain kinds of family experiences. So, a huge amount of the humor can still come at the expense of your Jewish mother or your Jewish grandmother, but the family can also be the thing that is keeping you grounded, and frequently through some sort of religious ritual.
Who exemplifies that?
My favorite example is the 2009 Jonathan Tropper novel, “This Is Where I Leave You.” I’m so disappointed that the film adaptation of that sucked a lot of the Jewish identity out of the story, so let’s stick with the novel. In that book, where a family gathers for their father’s shiva, the characters are horrible people in a dysfunctional family writ large. They lie to each other. They backstab each other. But in scene where the protagonist Judd describes standing up on the bimah [in synagogue] to say Kaddish [the Mourner’s Prayer] after the death of his father, and the way he talks about this emotional catharsis that comes from saying the words and hearing the congregation say the words — it’s a startling moment of clarity in a book where these characters are otherwise just truly reprehensible.
Adam Sandler was born in 1966, the first year of Generation X, and his “Chanukah Song” seems like such a touchstone for his generation and the ones that follow. It’s not about religious Judaism, but in listing Jewish celebrities, it’s a statement of ethnic pride that Roth or Woody Allen couldn’t imagine.
It’s the reclamation of Jewish identity as something great and cool and fun and hip and wonderful and absolutely not to be ashamed of.
From left, Ilana Glazer, Abbi Jacobson and Seth Green in an episode of “Broad City” parodying Birthright Israel. (Screenshot from Comedy Central)
Which brings us to “Broad City,” which aired between 2014 and 2019. It’s about two 20-something Jewish women in New York who, in the case of Ilana Glazer’s character, anyway, are almost giddy about being Jewish and embrace it just as they embrace their sexuality: as just liberating. Ilana even upends the Jewish mother cliche by loving her mother to death.
That’s the episode with Ilana at her grandmother’s shiva, which also has the B plot where Ilana and her mother are shopping for underground illegal handbags. They spend most of the episode snarking at each other and fighting with each other and her mother’s a nag and Ilana is a bumbling idiot. But at the moment that the cops show up, and try to nab them for having all of these illegal knockoff handbags, the two of them are a team. They are an absolute unit of destructive force against these hapless police officers.
I think all of your examples of younger comics are women, who have always had fraught relationships with Jewish humor, both as practitioners and as the target of jokes. You write about “The JAP Battle” rap from “Crazy Ex-Girlfriend,” which both leans into the stereotype of the Jewish-American Princess — spoiled, acquisitive, “hard as nails” — and tries to reclaim it without the misogyny.
Rachel Bloom’s character Rebecca in “Girlfriend” self-identifies as a JAP, but she doesn’t actually fit the category. It’s her mother, Naomi, who truly is the Philip Roth, “Marjorie Morningstar,” Herman Wouk model of a JAP. So Bloom is kind of using the term, but you can’t repurpose the term when the original is still there.
So as an alternative, I offer up a new term: the Modern Ashkenazi American Woman. It’s very New York, it’s very East Coast, it’s very particular to a type of upbringing and community that in the 1950s and ’60s would have been almost exclusively Conservative Jews, and then may have become a bit more Reform as we’ve gotten into the ’90s and 2000s. They went to the JCC. They probably went to Jewish summer camp.
But even that doesn’t even really speak to the American sense of what Jewish is anymore, because American Jews have become increasingly racially and culturally diverse.
There is also something that’s happening historically with Generation X, and that’s the distance from the two major Jewish events of the 20th century, which is the Holocaust and the creation of Israel.
The Silent Generation and baby boomers still had a lingering sense of existential dread — the sense that we’re not so far removed from an attempted total annihilation of Jews. Gen X and millennials are so far removed from the Holocaust that they don’t feel that same fear.
But the real battleground we’re seeing in contemporary American Judaism is about the relationship to Israel. For baby boomers and even for some older members of Gen X, there’s still a sense that you can criticize Israel, but at the end of the day, it’s your duty to ultimately support Israel’s right to exist. And I think millennials and Zoomers [Gen Z] are much more comfortable with the idea of Israel being illegitimate.
Have you seen that in comedy?
I certainly think you can see the leading edge of that in some millennial stuff. The “Jews on a Plane” episode of “Broad City” is an absolute excoriation of Birthright Israel, and does not seem particularly interested in softening its punches about the whole idea of Jews going to Israel. I think we can see a trend in that direction, where younger American Jewish comedians do not see that as punching down.
You’re teaching a class on Jewish humor. What do your undergraduates find funny? Now that Woody Allen is better known for having married his adoptive daughter and for the molestation allegations brought by another adoptive daughter, do they look at his classic films and ask, “Why are you teaching us this guy?”
For the first time I’m not including Woody Allen. I had shown “Crimes and Misdemeanors” for years because I think it’s his most theological film. I think it’s a great film. And then a couple years ago, I backed off, because some students were responding that it was hard to look at him with all the baggage. He’s still coming up in conversation because you can’t really talk about the people who came after him without talking about him, but for the first time I’m not having them actually watch or read any of his stuff.
They have found things funny that I didn’t expect them to, and they have not found things funny that I would have thought they would. They laughed their way through “Yidl mitn fidl,” the 1936 Yiddish musical starring Molly Picon. I also thought they’d enjoy the Marx Brothers’ “Duck Soup” and they did not laugh once. Some of that is the fact that Groucho’s delivery is just so fast.
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In early LA mayoral results, Karen Bass holds slim lead over Nithya Raman, who sparred with DSA on Israel
Early returns in the Los Angeles mayoral election showed incumbent Karen Bass with a slim lead over Councilmember Nithya Raman, whose comments on Israel became a flashpoint in the race.
The first batch of results — totaling about 500,000 votes — showed Bass leading Raman, 50.8% to 49.2%.
The final outcome may not be known until Wednesday or later, a common occurrence in tight California races due to the preponderance of mail-in ballots. Nearly 90% of California voters did so by mail in the June primary.
But if the primary results are any indication, Bass’ lead may evaporate as more votes are counted.
In the June 2 open primary — a system in which the top two vote-getters from any party advance to a runoff — Raman trailed a Republican, Spencer Pratt, by eight points for second place behind Bass. She won the ensuing batches of mail-in ballots, but did not pass Pratt until June 7. She ultimately surpassed him by more than four percentage points.
Raman, a member of the Democratic Socialists of America, has clashed with the organization — and frustrated many of her Jewish constituents — while trying to strike a balance on Israel. She has called the war in Gaza a genocide, but declined to adopt the Boycott, Divestment and Sanctions platform — a stance that led the DSA to consider expelling her.
Bass, a mainstream Democrat who served six terms in Congress before running for mayor in 2022, entered the race as a historically unpopular incumbent, largely thanks to her response to the 2025 Los Angeles wildfires. Raman endorsed Bass prior to declaring her own candidacy on the last day to enter the race, a move Bass has characterized as a personal betrayal.
The polls swung back and forth in the weeks leading up to the election. Bass, who won most labor endorsements, was leading until September, when one poll sponsored by the Los Angeles Times showed Raman ahead by 11 points with a third of voters still undecided. A follow-up poll by the Times last week showed the two in a dead heat.
Unlike many other DSA candidates up for election across the country on Tuesday, Raman, an urban policy wonk who immigrated to the U.S. from India when she was 6, never made Israel a focal point of her campaign. Instead, she focused more on housing, homelessness and budget policy.
But her membership in the DSA, an interview she granted Hasan Piker during the primary and the genocide comments dogged her anyway, especially among Jewish Angelenos.
Raman, after publicly condemning the DSA’s anti-Israel statements after Oct. 7, sponsored a resolution for a ceasefire and return of hostages in March 2024, disappointing mainstream Jewish groups who called the motion one-sided. Then, during the primary, Raman told Piker she believed the Gaza war was a genocide and that Israel was an apartheid state. She also said she would not seek the endorsement of pro-Israel Democratic party groups as she had in 2024.
Her record on Israel seemed likely to come up when Raman participated in the candidate forum for Jewish voters Sept. 29. But Raman struggled to get through answers about the DSA, Piker and especially genocide and BDS — which she called a “legitimate form of peaceful protest” — leading to loud audience groans. During Bass’ turn on stage, the mayor said she did not support BDS and did not believe the war in Gaza was a genocide.
Mail-in voters historically skew to the left, and the primary vote may offer a preview of the margin Raman might need.
In that election, about 58% of the total votes were tallied election night, when Bass led Raman 36.5% to 21%. Raman got the biggest share of the ensuing ballot batches, beating Bass by about five percentage points.
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DSA racks up wins in Congress as Democratic party shifts on Israel
The Democratic Socialists of America is expected to grow its influence within the Democratic Party’s progressive wing, picking up at least five seats in the House, according to unofficial election results on Tuesday night. The gains mark major progress for the organization that is credited with the rise of New York City Mayor Zohran Mamdani, a fierce critic of Israel.
Before Tuesday night, the organization had just two members in Congress: Reps. Alexandria Ocasio-Cortez of New York and Rashida Tlaib of Michigan. Both are members of the Squad, the group of young, outspoken progressives formed in 2018 that challenged the party’s establishment and criticized U.S. support for Israel.
DSA members Chris Rabb, Donavan McKinney, Darializa Avila Chevalier, Claire Valdez and Melat Kiros were projected to win their House seats Tuesday night, preliminary election returns show.
A larger DSA caucus could give progressive Democrats greater leverage to pressure leadership into holding votes on Israel policy, an issue that has divided the party since Oct. 7, 2023 and the subsequent war in Gaza, with intensifying concern over the war with Iran. The DSA gained influence during a period when Democrats had little power, as the minority in both the House and Senate, to shape the foreign policy of the United States. Regaining control of the House, and potentially the Senate, those divisions will become much harder for party leaders to avoid.
All of the DSA members heading to Congress have described Israel’s conduct in Gaza as a genocide and support cutting off military aid to Israel — positions increasingly held by Democrats outside the DSA as well.
President Trump announced Tuesday that the U.S. will end nearly $4 billion in annual military aid to Israel by the end of the year, while still allowing Israel to buy U.S. weapons. But the national DSA goes further, leading a campaign for a U.S. arms embargo on Israel and passing a 2025 resolution explicitly opposing Zionism.
The victories follow a string of DSA wins over longtime incumbents during the Democratic primaries, buoyed by the victory of Zohran Mamdani as New York City mayor last June. Two of the DSA candidates that Mamdani endorsed, Avila Chevalier and Valdez, cruised to victory in their heavily blue New York City districts.
Avila Chevalier is a former Columbia University Gaza War encampment activist who has repeatedly defended her attendance at a pro-Palestinian rally on Oct. 8, 2023.
Rabb in Philadelphia; McKinney in Detroit, Michigan; and Kiros in Boulder also won comfortably in their heavily blue districts.
Kiros drew condemnation from some Colorado Jews after declining to call the 2025 firebombing of a walk for Gaza hostages in Boulder antisemitic, instead calling it a “political attack” targeting Zionism. The attacker was heard yelling “Free Palestine” as he threw Molotov cocktails, injuring 13 people, including an 82-year-old woman who later died from her injuries.
In California, DSA candidates faced tighter races in the general election, facing off against Democratic incumbents. The nail-biter races were the result of California’s unique primary process, where the top two candidates advance to the general election regardless of party. Several key California races were still too early to call, including two House races featuring DSA candidates and the Los Angeles mayoral election featuring DSA candidate Nithya Raman.
Two other DSA mayoral candidates won Tuesday night, David Morales in Providence, Rhode Island, and Janeese Lewis George in Washington, D.C.
But the DSA did not win everywhere. In Florida, Republican incumbent Ashley Moody defeated DSA member Angie Nixon Tuesday night, early results show.
Had Nixon won, she would have become the first DSA member in the U.S. Senate. (While Sen. Bernie Sanders has long identified as a democratic socialist, he is not an official DSA member.)
But Moody was widely expected to win the race, leading Nixon by an average of 6 percentage points in polls.
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This Georgia Democrat stood by Israel and criticized her party. She is expected to win another term.
Esther Panitch spent Tuesday evening the way she spends every election night since holding office: on her couch at home in an Atlanta suburb, watching The Campaign, the 2012 comedy in which Will Ferrell and Zach Galifianakis play rival candidates for Congress who will stoop to anything to win.
It looks likely that the Georgia Democrat will have a third term in the state Georgia House of Representatives, where Panitch has been the only Jewish member since 2023. With 72% of precincts reporting, she is leading 67%-33% over her Republican challenger, Keith Gettmann. She may be joined in the state legislature by some additional Jewish members after Tuesday night’s vote.
Panitch is a pro-Israel Democrat in a party where support for Israel is increasingly contested. She has built her time in office on issues around antisemitism and Holocaust education, and she has criticized her own senator, Jon Ossoff, in public over Israel. Ossoff endorsed her this fall anyway.
Panitch has been warning for years that her party is drifting away from Israel, and she said she’s grateful Georgia’s Democratic leaders haven’t gone along. This summer she felt the pull at home. A local Democratic youth group told her to “mind her own business” after she asked a county party to move a fundraiser from Rosh Hashanah to another date. The Jewish Council of the Democratic Party of Georgia, where she’s first vice chair, condemned the group, and Panitch says the state and county parties did too.
She also survived a primary challenge from her left this spring. Aaron Baker, a fellow Jewish Democrat and member of the Democratic Socialists of America, called her a “DINO,” or Democrat in name only. Panitch won by a 13% margin.
Her complaint about Ossoff goes back to 2024, when he voted for resolutions to block some U.S. weapons shipments to Israel, and Panitch criticized him publicly at the time. But she still voted for him in the midterms. “I’m not going to bite my nose to spite my face,” she said.
Ossoff’s Republican opponent, Rep. Mike Collins, is a “non-starter,” she said. Collins has faced scrutiny over a son-in-law who posted antisemitic videos and a former staffer who posted Nazi imagery. He has said he doesn’t share those views. Ossoff was reelected Tuesday.
Laws she’s passed
Much of Panitch’s record in office has been a response to Hamas’ attack on Israel on Oct. 7, 2023. Georgia already had a hate crime law, she said, but it didn’t define antisemitism. She co-sponsored the bill that did — adopting a widely used, though controversial, definition — which the governor signed into law. She had been arguing for it before Oct. 7, but her colleagues, she said, “really couldn’t understand that until they saw it on Oct. 8.”
This past session, she co-sponsored a first-in-the-nation measure requiring public schools to disclose foreign funding, which she said grew out of research showing Qatar had funded Fulton County Public Schools and Georgia State University. She also backed a requirement that the state monitor complaints of antisemitism and other discrimination, from public schools through colleges. Previously, she said, parents had complained about incidents, but whether anything happened depended on the principal. A separate bill she led, creating one-stop family justice centers for victims of domestic violence and trafficking, passed unanimously and was signed into law.
The monitoring requirement puts her in the middle of the debate over where criticism of Israel ends and antisemitism begins. Asked whether she considers anti-Zionism antisemitism, Panitch said, “Not all of it. But there’s enough crossover that any of it should be examined.” Her line is a legal one. “They can hate Israel and Jews all they want,” she said. The issue is “if they commit a crime because of it.”
A tree for every critic
She’s also been targeted. On the morning the antisemitism bill was signed into law in January 2024, she discovered a threatening postcard in her mailbox containing antisemitic slurs, including a reference to “gassing the Jews.” A local rabbi who had backed the bill received a similar postcard. The man who sent the cards, Ariel Collazo Ramos, was convicted last fall and sentenced in February to five years in prison, the maximum. Panitch testified at his trial and sentencing.
“Jews have a right to participate in civic life in the United States, just as any other American,” she said, “and I’m not going to allow anybody to stop that.”
She has a lighter response to online critics. In 2024, she was at the University of Georgia for Israel Week, walking a student in a yarmulke to another building so he wouldn’t be alone, when protesters followed and chanted at her. “Esther, Esther, you can’t hide,” she recalled. “We charge you with genocide.”
Her response: Donate a Jewish National Fund tree in Israel in the name of the university’s chapter of Students for Justice in Palestine, and post the receipt online. She has since sent trees in the names of individual trolls and other pro-Palestinian activists. “Okay, you get a tree! You get a tree!” she recalled in her best Oprah Winfrey impersonation. The harassment, she said, “really stopped bothering me after that.”
Her Jewish roots
Panitch grew up in a Jewish household in Miami, where she went to a JCC day camp and later spent a couple of summers at Camp Ramah in Massachusetts. She’s a lifelong member of Hadassah, the third generation of her family in the organization. Her daughter is the fourth. She met her husband on a 1997 trip to Israel organized by the Jewish Federation of Miami, and they married the next year. Their three children went through Camp Judaea in North Carolina.
This summer she toured Auschwitz-Birkenau, Majdanek and Treblinka with a group of teachers on a trip to concentration camps in Poland. They also visited Kielce, a city where survivors who had returned after the war were attacked by a mob in 1946 after a rumor that a Christian boy had been kidnapped. Dozens of Jews were killed.
What stunned her was how deep the roots went. “Jews had been there for 1,000 years before the war,” she said, “and were turned on in the blink of an eye. They were always othered, so I’m not going to allow that to happen in my country.”
She wants to bring that message home. Panitch is a legislative liaison for the Georgia Commission on the Holocaust and plans to push mandatory Holocaust education in her next term, especially given foreign money she believes has been used to create anti-Israel sentiment.
“I want to be able to show students what happens when mobs go after Jews, which is what is starting to happen now,” she said. “Everybody needs to know their history, Jews and non-Jews, and the ugly parts too, because we have to figure out how not to repeat them.”
Criticize Israel as much as you want, she said, but when it’s singled out for criticism “that they wouldn’t hold any other place to,” it can cross into antisemitism. “The result of antisemitism, unchecked, turns into atrocities.”
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