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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.


The post How Judy Blume’s ‘Are You There God? It’s Me, Margaret’ broke taboos around interfaith marriage appeared first on Jewish Telegraphic Agency.

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Manhattan Central Synagogue attacker faces federal hate crime charges

(JTA) — The man accused of disrupting Shabbat services at Manhattan’s Central Synagogue last week now faces federal hate crimes charges in addition to the state ones leveled against him immediately after the attack.

“These charges serve as notice that the Department of Justice will intervene to protect the public in the face of antisemitic and racially motivated attacks,” Assistant Attorney General Harmeet K. Dhillon of the Justice Department’s Civil Rights Division said in a statement on Tuesday.

Larry Montes, 46, of the Bronx, New York, was charged with two counts of committing hate crimes, each of which carries a maximum penalty of 10 years in prison, and one count of damage to religious property resulting in bodily injury, which carries a maximum penalty of 20 years in prison.

During the attack last Friday at the Reform synagogue in Manhattan, Montes, who was sitting near the front of the sanctuary, allegedly stood up nine minutes into the service and began shouting, “You know who the f–ck I am.”

Montes then approached the stage of the synagogue and knocked over two ceremonial silver candle sticks, causing them to be damaged, according to the complaint filed by an FBI agent investigating the case.

As the synagogue’s head of security attempted to remove Montes from the sanctuary, he then said “F–ck you people” and “I don’t f–ck with you people” before punching a 63-year-old congregant in the face and knocking her to the ground.

While Montes was handcuffed and arrested in the lobby of the synagogue, he then allegedly told a security guard “F–ck you [n-word]” and headbutted him near his left eye socket.

During his subsequent interview with NYPD officers following his arrest, he allegedly told officers, “F–ck the Jews. … It’s racial” and “I will never affiliate with no filthy f–cking synagogues, either here or in fucking Israel.” Montes allegedly told officers that he had felt disrespected at the service, so he “got up, start[ed] some sh–t, [and] smacked somebody around.”

When asked by NYPD officers why he felt disrespected at the service, Montes allegedly replied, “it’s all a racial thing” and that it was “all religious motivated.” Montes also stated during his post-arrest interview that he identified as Jewish, according to the complaint. Montes’ aunt previously told the New York Post that he was “mentally traumatized because of his desire to belong to that religion [Judaism].”

Montes has been in custody since his arrest immediately after Friday’s attack. He was arraigned that same night and is due in Manhattan Criminal Court on Thursday.

The federal charges come as the attack has sparked widespread condemnation from New York leaders, including Mayor Zohran Mamdani, and spurred a Jewish security watchdog group to call on the NYPD to place more officers in hotspots for potential hate crimes.

This article originally appeared on JTA.org.

The post Manhattan Central Synagogue attacker faces federal hate crime charges appeared first on The Forward.

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He’s campaigning to regulate Texas oil and gas. Why is he linking his Jewish opponent to the Bolshevik Revolution?

A Texas race that would normally focus on oil wells, pipelines and energy policy has spilled into accusations of antisemitism.

In a fundraising email last month, Bo French, the Republican nominee for the powerful Texas Railroad Commission, circulated an AI-generated image of Jon Rosenthal, his Jewish Democratic opponent, smiling inside the room where Russia’s Romanov royal family was killed after the Bolshevik Revolution.

The AI-generated image of Rosenthal. Screenshot Bo French for Texas Railroad Commissioner

Rosenthal has “much in common with the Marxist revolutionaries who brutally executed the Romanov family,” the email reads. “My opponent has spent his time in office mocking Christianity, the Virgin Birth, and Christian Communion, while voting against religious liberty and for the spread of Islam.”

The text “Radical Rosenthal” with a blood-red outline overlays the black-and-white image.

“I do see it as antisemitic,” Rosenthal, the only Jewish member of the Texas statehouse, told the Forward. “Look at the history of the Bolsheviks and how the Jews were scapegoated. To invoke that here and now is disturbing.”

French did not respond to the Forward’s request for comment.

The message echoes the antisemitic conspiracy theory “Judeo-Bolshevism” that Jews created or controlled communism to undermine Western society. It became central to the Nazi propaganda used as a justification for violence against Jews. The fundraising email was first reported by Texas Monthly magazine.

“This is something that Jews have faced in the arena forever,” said Arthur Pronin, the Jewish president of the Meyerland Area Democrats Club in Houston. “This sort of thing that ‘They’re not one of us. They’re communists. They don’t have allegiance to the values of this country.’ It has a very specific resonance.”

Rosenthal, 63, was raised as a Reform Jew in an interfaith family, with a Jewish father and Christian mother. When Rosenthal was 14, he spent a year in Israel attending school in Hebrew and learning to speak the language while his father taught at Hebrew University in Jerusalem. He later became a mechanical engineer and worked in the oil and gas industry for 30 years before entering politics in 2017. In 2018, Rosenthal was elected to the state legislature, taking his oath of office on a Torah he received as a bar mitzvah gift.

In an interview with the Forward last year, Rosenthal said that he has at times faced antisemitic comments from members in the state legislature, including stereotypical remarks about Jews and money.

“Antisemitism is alive and well in Texas,” Rosenthal told the Forward.

Last year, he led opposition to a bill requiring public schools to display the Ten Commandments in every classroom, which was signed into law by Texas Gov. Greg Abbott in May 2025.

To underscore what he considered hypocrisy of self-identified Christian nationalists who supported the legislation, Rosenthal introduced an amendment to require the display of both the Jewish and Roman Catholic versions of the Ten Commandments, a measure that failed.

Rosenthal ran unopposed for the Democratic nomination for Railroad Commissioner. He is seeking to become the first Democrat in more than three decades to win a seat on the three-member commission, created in 1891, that regulates the state’s oil and gas industry. (Despite its name, the Railroad Commission stopped regulating railroads in 2005.) Members are elected to serve six-year terms.

Rosenthal, who previously flipped his district in northwest Houston from red to blue, is making a case that his victory would “rebuke the politics of hate.”

A recent poll of 1,200 likely voters, with a reported margin of error of plus or minus 2.8%, showed French with a slim three-point lead over Rosenthal. Rosenthal could benefit from the competitive U.S. Senate race, as other polls show Democrat James Talarico and Republican Ken Paxton locked in a dead heat.

French’s past antisemitism accusations

It’s not the first time French, who previously served as a GOP leader in the Dallas-Fort Worth area, has been accused of antisemitism. Last June, he posted a social media poll asking “Who is a bigger threat to America?” and gave two options: “Jews” or “Muslims.”

After backlash, French deleted the poll and apologized, writing that “Some people clearly misunderstood the intent.” Ignoring calls to resign from high-ranking Texas Republicans, he announced in November 2025 that he was stepping down to run for railroad commissioner.

He narrowly won the Republican primary in May against the incumbent railroad commissioner, Jim Wright, with 50.5% of the vote.

Rather than focus solely on traditional regulatory issues in his campaign, French has infused culture war themes. His campaign website says he will end “the influence of radical Islam and the CCP (Chinese Communist Party) in Texas oil” and strengthen the railroad commission’s “partnership with our allies like Israel.” In March, French called on the U.S. to deport 100 million people and for Texas Republicans to more openly condemn Islam.

“To be fair, he seems to be a pretty equal opportunity hater,” Rosenthal told the Forward. “He says antisemitic stuff, but he’s also Islamophobic and anti-immigrant.”

The state’s top Republicans — Gov. Greg Abbott, Lt. Gov. Dan Patrick and House Speaker Dustin Burrows — had all endorsed Wright in the primary. Now, all three are backing French.

Others won’t embrace French but see his victory as inevitable. Fred Zeidman, a Houston-based Jewish Republican donor who supported French’s rival in the primary, said the controversial campaign talking points are unrelated to the commission’s work on regulating gas and oil.

“I mean, I’m dead set against all that, and that’s why I worked against him,” said Zeidman, who serves as chairman of the board of Petroflow Energy, an independent oil and gas production and consulting firm. “Would I vote for him? Probably not. But he’s going to win. He might be effective at what he’s doing.”

The GOP support for French alarms Jewish Texans like Pronin, who said the candidate’s social media poll alone should have disqualified him.

The July fundraising email “should be roundly condemned by the Democratic Party, but also by Republicans,” Pronin said. “They’ve had a history of saying French is not acceptable. So why is it acceptable now?”

The post He’s campaigning to regulate Texas oil and gas. Why is he linking his Jewish opponent to the Bolshevik Revolution? appeared first on The Forward.

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‘An Israel run by undereducated Haredim risks being overrun by its enemies’

There is something surreal about Israel’s confrontation over Haredi education, which is rapidly coming to a boil. A dispute that has simmered for decades over whether ultra-Orthodox schools should be required to provide a basic secular education has become a test of something much larger: whether the Israeli government of Benjamin Netanyahu is still capable of governing in the interest of society when doing so threatens his own political survival.

At the center of the fight are the two major Haredi education networks, which educate most Haredi elementary-school children and receive full state funding in return for an obligation to teach the full core curriculum. For years, however, the state has largely failed to enforce that bargain, and the schools taught mainly religion.

The High Court in February demanded that the government explain why full funding continues despite failures to teach the required subjects. Still waiting for an answer, Attorney General Gali Baharav-Miara several days ago took the next logical step, declaring that continued funding will depend on schools actually teaching the core curriculum, employing qualified teachers, participating in national assessments and accepting meaningful state supervision.

The immediate fight is about schools and money, but there is a larger story.

The stakes are considerably larger than the argument over a few hours of mathematics or English. They concern whether Israel can remain the kind of modern state it has spent three-quarters of a century building.

Haredim already constitute almost a sixth of the population, their fertility rate remains around six and a half children per woman, and they account for more than a quarter of elementary-school pupils. On current demographic projections, their share of the population will continue rising dramatically for decades.

That might not in itself pose a national problem if the community were being equipped to participate fully in a sophisticated 21st-century economy. But among Haredi men especially, low employment, low earnings and weak proficiency in the basic skills demanded by the modern labor market remain profound problems.

A smaller proportion of highly productive workers would increasingly be asked to finance a larger population, sustain an advanced technological economy, support an expensive welfare state and pay for one of the most sophisticated militaries in the world.

At some point the math becomes strategic. An Israel that becomes substantially poorer will find it harder to finance cutting-edge weapons, intelligence, research, universities and the other institutions on which its military superiority depends. An Israel run by undereducated Haredim risks being overrun by its enemies.

Clearly this cannot continue. But the Likud-led right has spent years avoiding decisions that might antagonize indispensable Haredi coalition partners. When the moderates were in power they had little stomach for this fight, preferring to kick the can down the road as they focused on a resolution with the Palestinians.

That left the attorney general, the courts and the civil service to enforce rules that elected politicians have proved unwilling to defend.

It is important to note that in Israel the attorney general is a very powerful civil servant. Indeed, curtailing this power has been at the center of Netanyahu’s attempted “judicial reforms.”

Baharav-Miara has effectively ruled that one cannot demand the full financial benefits of the state system while rejecting the obligations that accompany them.

For years Israel has managed to avoid confronting this contradiction by maintaining requirements on paper while tolerating a political system in which they were weakly supervised, inconsistently enforced or simply ignored.

The numbers suggest how hollow enforcement became. Research by the Israel Democracy Institute found that only a small fraction of Haredi boys’ schools failing to meet core-curriculum requirements actually suffered budget reductions. It was a failure to make the rules mean anything.

The political explanation is not difficult to discern. Haredi parties have become indispensable to governments led by Benjamin Netanyahu, who became Israel’s longest-serving prime minister by cementing this alliance. Thus their bargaining power has allowed questions of education, avoiding military service and ever-growing public subsidies to become matters of coalition arithmetic rather than coherent national policy.

Governments understood that enforcing requirements could provoke a confrontation with parties on which their parliamentary survival depended, while postponing enforcement carried almost no immediate political cost – until now. It is the demographic reality caused by the Haredi birthrate that is transforming the argument over mathematics and English into an argument about Israel’s future.

Judging by statements from Israel’s leading opposition politicians,  a new Israeli government led by them would address the issue of a  core curriculum and take significant steps to end the Haredi draft evasion.

Meanwhile, even if Netanyahu somehow wins, continuing the status quo will be hard, as the High Court and the Attorney-General are now forcing the issue. The rulings mean that schools must demonstrate that they are teaching the required curriculum, employ appropriately trained teachers, participate in assessment programs, cooperate with supervision and enforcement mechanisms and comply with reporting requirements.

This, of course, intersects with Israel’s larger and increasingly poisonous argument about the power of judges, legal advisers and civil servants. There is a legitimate democratic concern when unelected officials acquire enormous influence over public policy. Neither judges nor attorneys general should be treated as infallible guardians whose decisions are beyond criticism. But there is another danger, and Israel has spent years demonstrating it: elected politicians can become so dependent on organized political interests that they cease to perform some of the basic functions for which they were elected: to protect the country from great dangers. In this case the dangers are internal – and for all the regional wars of the past several years, the main coming conflict in Israel will be the one within.

The post ‘An Israel run by undereducated Haredim risks being overrun by its enemies’ appeared first on The Forward.

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