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How Judy Blume’s ‘Are You There God? It’s Me, Margaret’ broke taboos around interfaith marriage
(JTA) — When Judy Blume’s young adult novel “Are You There God? It’s Me, Margaret” appeared in 1970, intermarried families were a small segment of the American Jewish population. Perhaps 17% of Jews were married to someone who wasn’t Jewish; today, 42% of married Jews have a spouse who is not Jewish, and in the past decade, 61% of Jews married non-Jewish partners.
Through the 1960s, middle-grade and young adult fiction rarely acknowledged the existence of these families, reflecting and reinforcing their outsider status. Today it is routine for authors to address the reality of inter-religious and culturally mixed families, portraying them with insight and compassion. (See “Not Your All-American Girl” by Wendy Wan-Long Shang and Madelyn Rosenberg, “Becoming Brianna” by Terri Libenson and “The Whole Story of Half a Girl” by Veera Hiranandani.)
This change was made possible partly by Blume’s story of sixth-grader Margaret Simon and her one-sided conversations with God.
Blume’s status as a pioneer in young adult literature is usually associated with her honest approach to the emotional, physical and sexual milestones of growing up, with her works still attracting readers and still finding an honored place on lists of banned books. That legacy is being celebrated in April with a new documentary, Amazon Prime Video’s “Judy Blume Forever,” and a theatrical release by Lionsgate of a feature film version of “Are You There God?”
Yet her treatment of contested identity in intermarried families is as revolutionary as her openness about bras, menstruation and sexual feelings. Actors Lena Dunham and Molly Ringwald, comedian Samantha Bee and many authors, including Raina Telgemeier, Tayari Jones and Gary Shteyngart, have cited Blume’s influence on both their lives and their work. Book lists for intermarried families frequently list the novel as a resource.
Margaret Simon is 11 years old at the start of “Are You There God?” Her Jewish dad and Christian mom have pointedly ignored the possibility that their daughter might have questions about her identity. Along with other issues of teen angst, she feels compelled to decide if she is Jewish, Christian or neither. Without any guidance, the last alternative leaves her in a frightening void. As she pointedly asks God, in her ongoing series of questions for Him, “I can’t go on being nothing forever, can I?”
Margaret’s parents, Barbara Hutchins and Herb Simon, fell in love and defied their respective parents by marrying out of their faiths. They assure Margaret that she has no religion, but can choose one when she is older, oblivious to the fact that this solution seems more of a burden than a promise of future freedom. Their avoidance of any serious engagement with either religion or culture renders any possible choice unlikely.
Blume situates Margaret’s search within the specific landscape of post-World War II America. When the Simons decide to leave their Upper West Side home in New York City and move to suburban New Jersey, their decision suggests a coded reference to their religious status. Long Island is “too social,” an implied euphemism for “too Jewish.” Living there might have made it harder for their relatively unusual situation to be discreetly ignored. On the other hand, the more affluent Westchester and Connecticut are “too expensive” and “too inconvenient.” Farbrook, New Jersey has enough Jews for it to feel right for Herb, but not so many as to make their mixed family stand out.
Margaret also suspects that her parents’ are determined to put distance between the Simons and Sylvia, her paternal grandmother, who lives in New York City. This gregarious woman shows up at their new home unannounced and toting deli foods, making it clear that Margaret’s one unambiguous connection to Judaism is not going to disappear. While Barbara’s parents utterly rejected her when she married a Jew, Sylvia has pragmatically decided to accept what she cannot change. In the postwar era, more Jews began to abandon or minimize religious practice, while still maintaining ethnically distinct customs. Like holiday observance or synagogue attendance, ethnic Jewish culture is also absent from the Simon home. Sylvia’s Jewish food, her frequent trips to Florida, even her combination of sarcasm and smothering warmth, provide Margaret with markers of the tradition her parents have eschewed.
Still, when Sylvia repeatedly asks Margaret if her (nonexistent) boyfriends are Jewish, the young girl is baffled. Given her own lack of consciousness of herself as Jewish, why would Margaret care?
Rachel McAdams and Abby Ryder Fortson in the forthcoming film adaptation of “Are You There God? It’s Me, Margaret.” (Dana Hawley/Lionsgate © 2022)
In the larger world of Farbrook, Margaret’s new friends seem to have more secure identities, conveniently defined by membership either in the “Y” (Young Men’s Christian Association) or the Jewish Community Center. Perfunctory attendance at Hebrew school until after one’s bar mitzvah is the furthest extent of her peers’ Jewishness. Margaret explains that her parents are “nothing” and that, prior to their marriage, they were Jewish and Christian, as if those identities could be cast off like an article of clothing. When Mr. Benedict, her enthusiastic young teacher, distributes a questionnaire, Margaret completes the prompt “I hate” with “religious holidays.” He attempts to draw her out about this troubling answer, and she scornfully observes that her teacher acted as if “he had uncovered some deep, dark mystery.”
On one level, he has. Her mother’s blandly universal definition of God as a “nice idea,” who “belongs to everybody,” is clearly a denial of the fractures in her family members’ lives.
Blume also captures the essence of mid-century non-Orthodox Judaism as comfortably accessible, yet also somewhat empty. On a visit to Grandma Sylvia’s elegant temple, the atmosphere is quietly decorous, the sanctuary filled with well-appointed congregants and beautifully arranged flowers. Sylvia’s rabbi greets Margaret with an enthusiastic “Good Yom Tov,” which he translates as “Happy New Year,” although it is actually a generic holiday greeting.
When Margaret later visits Presbyterian and Methodist churches, she notes the remarkable similarity among all three experiences.
The novel’s one incident of specific religious practice involves Margaret’s brief, unfinished confession in a classmate’s Catholic church. Having participated in bullying, Margaret tries to assuage her guilt through a ritual alien to both her father’s Judaism and her mother’s Protestant Christianity. She even momentarily confuses the priest with the silent God of her conversations. Nothing could be further from her parents’ rejection of religion, or from Grandma Sylvia’s loving assurance to Margaret that “I knew you were a Jewish girl at heart.”
When Margaret’s Christian grandparents decide to resume contact, the suppressed anger in the Simon home finally erupts. Herb is furious, and accuses his in-laws of only wanting to meet Margaret “to make sure she doesn’t have horns!” — a caustic reference to a persistent antisemitic myth. Blume had subtly foreshadowed this disruption of the status quo in a parallel event at school. When a Jewish student, backed by his parents, refuses to sing Christmas carols, the implicit agreement of the town’s Jews to quietly conform is broken. A Christian girl, in what seems an act of retaliation, then refuses to sing Hanukkah songs. These acts of resistance reinforce Margaret’s marginal status. Her intermarried family represents neither conformity with postwar norms nor an assertion of Jewish pride.
Blume appears to tip the scales in her portrayal of Mary and Paul Hutchins, Margaret’s maternal grandparents. Entirely unlikeable, simultaneously pushy and cold, they insist that the granddaughter they had never acknowledged is Christian. After their failed visit, Grandma Sylvia returns, along with her sweet and obviously Jewish new boyfriend, Mr. Binamin (“rhymes with cinnamon”). Readers rooting for the triumph of Margaret’s Jewish roots may breathe a sigh of relief here, but hope for a satisfying ending is illusory. Margaret’s search for a stable sense of self is still unfinished, and will not be satisfied by choosing membership in either the Y or the JCC.
For young readers, the novel’s discussion of religious identity proved as life-changing as its honest portrayal of puberty and menstruation. “I related to that kind of conflict of religion,” the comedian Chelsea Handler, who grew up in a mixed Jewish-Mormon home, told Blume in 2020. “At that time, I just found out my mom was Mormon, on top of thinking she was Jewish, and your books were such a reprieve for me and such a joy.”
More than 50 years ago, Judy Blume tackled a difficult subject, about both changing demographics and the search for authenticity in American Jewish life. Margaret’s conclusion that “twelve is very late to learn” about the essence of who you are still poses a challenge, while her persistent search for a meaningful identity offers a degree of optimism.
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Australia PM Albanese ‘Profoundly Sorry’ for Failing to Prevent Bondi Beach Attack
Australian Prime Minister Anthony Albanese speaks at the Sydney Opera House during a National Day of Mourning for the victims of the Dec. 14, 2025, mass shooting at a Jewish Hanukkah celebration at Bondi Beach, in Sydney, Australia, Jan. 22, 2026. Photo: REUTERS/Jeremy Piper
Australian Prime Minister Anthony Albanese said on Thursday he was “profoundly sorry” for his failure to prevent the Bondi Beach mass shooting, as the country observed a day of mourning for the victims of the attack.
Police say a father and son opened fire at an event celebrating the Jewish festival of Hanukkah on Dec. 14, killing 15 people in Australia‘s worst mass shooting in decades.
They say the two men were inspired by Islamic State to carry out the attack, which the government has called an act of terrorism against Jewish people.
Flags were flown at half-mast across the country ahead of a memorial event at Sydney’s iconic Opera House, where Albanese apologized to the relatives of the victims in the audience.
“You came to celebrate a festival of light and freedom and you left with the violence of hatred. I am deeply and profoundly sorry that we could not protect your loved ones from this evil,” Albanese said to sustained applause in his speech at the event.
Last month, the prime minister said he was “sorry for what the Jewish community and our nation as a whole has experienced” – an apology that some relatives said was insufficient.
A minute’s silence, including on the country’s main television channels, was held across the nation just after 7 pm in Sydney (0800 GMT) as the memorial event began.
Event attendees lit candles and heard speeches from other lawmakers, as well as Jewish prayers and video tributes.
Buildings across the country, including cricket stadiums in Melbourne and Perth, were also illuminated, while play was paused during the Australian Open tennis tournament to observe the minute’s silence.
The Bondi attack shocked the nation and led to calls for tougher action on antisemitism and gun control, with critics of Albanese saying he had not done enough to crack down on a spate of attacks on the Jewish community in recent years.
The government disputes this, and has already passed legislation tightening background checks for gun licenses, as well as separate legislation that would lower the threshold for prosecuting hate speech offenses.
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US Pitches ‘New Gaza’ Development Plan
A drone view shows Palestinians walking past the rubble, following Israeli forces’ withdrawal from the area, amid a ceasefire between Israel and Hamas in Gaza, in Gaza City, Oct. 11, 2025. Photo: REUTERS/Dawoud Abu Alkas
The United States on Thursday announced plans for a “New Gaza” rebuilt from scratch to include residential towers, data centers, and seaside resorts, part of President Donald Trump’s push to advance an Israel-Hamas ceasefire shaken by repeated violations.
Trump has parlayed the ceasefire into a broader “Board of Peace” initiative aimed at resolving conflicts globally.
After hosting a signing ceremony for the board in Davos, Switzerland, on Thursday, Trump invited his son-in-law Jared Kushner to present development plans for Gaza, its densely populated cities and towns now in ruins from two years of war.
“In the beginning, we were toying with [building] a free zone, and then [having] a Hamas zone,” Kushner told an audience in Davos of Trump’s early plans to rebuild Gaza, where nearly the entire 2 million population is internally displaced.
“And then we said, you know what? Let’s just plan for catastrophic success.”
‘MASTER PLAN‘
Kushner presented the audience with a slideshow depicting a “master plan” for what he termed a “New Gaza,” displayed on a color-coded map with areas reserved for residential development, data centers, and industrial parks.
The slides included an image of a Mediterranean coastline packed with glittering towers akin to those in Dubai or Singapore. They suggested redevelopment would begin in Rafah in the south, an area under complete Israeli military control.
But they did not address key issues such as property rights or compensation for Palestinians who lost their homes, businesses, and livelihoods during the war. Nor did they address where displaced Palestinians might live during the rebuilding.
Kushner did not say who would fund the redevelopment, which would first require clearing an estimated 68 million tons of rubble and war debris.
A conference will be held in Washington in the coming weeks “where we’ll announce a lot of the contributions that will be made … from the private sector,” Kushner said, without elaborating.
The slides shown by Kushner were nearly identical to slides leaked to the Wall Street Journal in December. The newspaper reported then that the US had offered to “anchor” 20% of the redevelopment project, without going into detail.
Trump has floated the idea of transforming Gaza, ruled for years by the Palestinian terrorist group Hamas, into the “Riviera of the Middle East,” an idea that has drawn criticism from Palestinians.
RAFAH CROSSING
Kushner’s presentation in Davos followed remarks by Ali Shaath, the Palestinian technocrat leader backed by Washington to administer the enclave under Trump’s 20-point plan for Gaza.
A key unfulfilled element of the ceasefire has been the reopening of Gaza’s key Rafah border crossing with Egypt for the entry and exit of Palestinians. Shaath, speaking by video link, announced the Rafah crossing would open next week.
“Opening Rafah signals that Gaza is no longer closed to the future and to the war,” Shaath said.
Israel, which controls the Gaza side of the crossing, has rejected reopening it until Hamas fulfills its ceasefire obligation of returning the remains of the last hostage held in the territory.
After Shaath’s announcement, an Israeli political source said a special effort was being made to return Ran Gvili’s remains and that Israel would discuss reopening the crossing starting next week.
The next phase of Trump’s Gaza plan would see Hamas disarm and international peacekeepers deploy in the crowded, coastal enclave as Israeli troops withdraw further. The first phase left Israel in control of well over half of Gaza, with Hamas holding a sliver of territory along the coast.
Israel has continued to carry out air and artillery strikes in Gaza, often accusing Hamas terrorists of preparing attacks on its troops or encroaching into areas it controls.
Israel launched its air and ground war in Gaza after a Hamas-led cross-border attack on Oct. 7, 2023, that killed 1,200 people. Palestinian terrorists also kidnapped 251 hostages during the massacre.
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Israel Selects Noam Bettan to Compete in 2026 Eurovision Song Contest
Noam Bettan, Israel’s representative for the Eurovision Song Contest 2026, poses in this undated handout photo. Photo: Courtesy of Kan, Timor Elmalach/Handout via REUTERS
Noam Bettan will represent Israel in the 70th Eurovision Song Contest in Vienna, Austria, in May, after winning the Israeli singing competition “Hakochav Haba” (“The Next Star”) this week.
This year will mark the first time since 2022 that Israel will be sending a male contestant to the Eurovision contest. For the last few years, Israel has been represented in the Eurovision competition by women: Yuval Raphael in 2025, Eden Golan in 2024, and Noa Kirel in 2023.
Bettan will participate in the first semifinal of the 2026 Eurovision Song Contest in Vienna on May 12. There will be a second semifinal on May 14 and based on the results of the audience and jury vote, the top 10 countries from both semifinals will advance to compete in the grand final on May 16.
Bettan, 27, was raised in Ra’anana, Israel, to French parents who immigrated to Israel with their two older sons. Bettan, who was also born in Israel, is fluent in French. He released his debut album in 2023, “Above the Water,” and a number of his songs have become hit singles in Israel including “Madame,” which he used as his audition song for “Next Star” this year. He has performed across Israel with his band. In 2018, he competed on the Israeli singing talent show “Aviv or Eyal,” where he finished in third place.
The finale of this year’s “Rising Star” aired on Israeli television on Tuesday night and the four finalists included Bettan, Gal De Paz, Shira Zloof, and Alona Erez. In the final they performed covers of songs, with Bettan performing a Hebrew track, before the top three advanced to the superfinal, where Bettan performed a rendition of the French song “Dernière danse.” The song that Bettan will sing in the 2026 Eurovision will be selected internally by a committee convened by Israel’s public broadcaster Kan, which organizes Israel’s participation in the Eurovision. The song is expected to be announced in March.
Bettan previously auditioned for “Next Star” as a teenager, but failed to make it on to the show. After being crowned the winner on Tuesday night, he thanked the Israeli public for selecting him to represent his country in the Eurovision.
“I will give it my all, I’ll do everything I can to represent our country. It’s such a huge f–king privilege,” he said.
Israel has participated in the Eurovision 46 times and won the contest four times, most recently in 2018 with Netta Barzilai and her song “Toy,” which gave Israel the opportunity to host the contest in Tel Aviv in 2019.
In December, members of the European Broadcasting Union, which organizes the Eurovision, voted that Israel will be allowed to compete in the contest this year despite demands from several countries to ban the Jewish state because of its military actions in the Gaza Strip during the Israel-Hamas war. Following the EBU’s announcement, Spain, Ireland, Iceland, the Netherlands, and Slovenia announced their decision to pull out of this year’s Eurovision in protest. Other countries are facing increasing pressure to withdraw from the song contest because of Israel’s involvement, and two past Eurovision winners have returned their trophies to the EBU in protest of Israel’s participation this year.