Uncategorized
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.
Uncategorized
Holocaust Remembrance Day Marked in Poland, Germany Amid Nazi Displays, Rising Antisemitism
Participants with Israeli flags look at the landmark Birkenau extermination camp gate in Auschwitz Museum – former Nazi German Concentration Camp during the International March of the Living (MOTL) in Oswiencim, Poland on April 14, 2026. Photo by Dominika Zarzycka/Sipa USA via Reuters Connect
Eighty-one years after the Holocaust, antisemitism remains rampant in the heart of the former Third Reich, with incidents in both Poland and Germany underscoring a disturbing resurgence of Nazi-linked provocation and hatred across Europe — even as Jews and Israelis around the world marked Israel’s Holocaust Remembrance Day on Tuesday.
Polish far-right lawmaker Konrad Berkowicz sparked outrage in Warsaw after displaying a modified Israeli flag during a parliamentary debate, replacing the Star of David with a Nazi swastika.
Berkowicz’s act was widely condemned as a deeply troubling distortion of Holocaust memory and a provocative example of “Holocaust inversion,” weaponizing Nazi imagery to target Israel in a manner that promotes hateful rhetoric.
The European Jewish Congress (EJC) strongly condemned the incident, calling on government officials to take swift and decisive action to address the matter, deter similar acts, and uphold public accountability.
“This act constitutes a clear example of Holocaust inversion, distorting the memory of the Shoah, and trivializing its victims,” EJC wrote in a post on X, using the Hebrew word for referring to the Holocaust.
“The use of Nazi symbols in this context is not only offensive, but represents a serious form of antisemitic provocation, particularly on a day dedicated to remembrance,” the statement read. “Preserving the integrity of Holocaust remembrance and ensuring that antisemitism is not tolerated in public institutions is essential.”
Polish MP Konrad Berkowicz displayed an Israeli flag bearing a swastika during a parliamentary debate in Warsaw on Holocaust Remembrance Day.
This act constitutes a clear example of Holocaust inversion, distorting the memory of the Shoah and trivialising its victims.
The use of… pic.twitter.com/zeyRN5yG6T
— European Jewish Congress (@eurojewcong) April 14, 2026
The latest antisemitic incident came as Holocaust survivors from around the world joined thousands of participants in the 38th March of the Living, held at the site of the Auschwitz concentration camp in remembrance of the 6 million Jews murdered by Nazi Germany during World War II. The annual march goes from Auschwitz I to Auschwitz II-Birkenau, the Nazis’ largest death camp where 1 million Jews were killed.
During a ceremony, Revital Yakin Krakovsky, deputy chief executive of the International March of the Living organization, warned that antisemitism continues to endure today despite the lessons of the Holocaust, stressing that its warning signs are once again becoming impossible to ignore.
“Since Oct. 7, antisemitism has surged and is spreading everywhere,” Krakovsky said, referring to the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023. “The scale and normalization of this hatred echoes the dark times we have seen before and, today of all days, we know how it ended.”
Like most countries across Europe and the broader Western world, Poland has seen a rise in antisemitic incidents over the last two years, in the wake of the Oct. 7 atrocities.
Germany has also experienced a marked surge in antisemitism, with Jewish communities and Israelis facing an increasingly hostile climate and a growing number of disturbing public provocations.
On Tuesday, workers at the Eggenfelden tax office in Bavaria, southern Germany, discovered a structure over a meter high on the premises, allegedly designed to resemble a crematorium and adorned with a swastika and SS runes. The structure also had the inscription “Zyklon B,” the pesticide used by the Nazis to carry out the mass murder of Jews in gas chambers at Auschwitz.
This latest incident coame just three weeks after a replica of the Auschwitz concentration camp gate, also covered in swastikas, was placed in front of the same tax office.
Eggenfelden’s mayor, Martin Biber, strongly condemned the incident, calling it a deeply disturbing provocation that has shocked the community.
“This shocks me. It’s also a huge disappointment that someone here is so cowardly. Quite apart from the fact that an object that is presumably meant to resemble a crematorium represents a horrific act,” Biber told the German newspaper BILD.
Local law enforcement has launched an investigation into the incident, treating it as a serious suspected extremist provocation.
The incident coincided with a commemoration held by the Israeli Embassy in Germany for the six million Jewish victims of the Nazis at the Sachsenhausen Memorial in Oranienburg, in eastern Germany.
During the ceremony, Israeli Ambassador Ron Prosor called for the resolute protection of Jewish life, warning that “antisemitism is not a relic of the past but remains visible and on the rise.”
He also emphasized that confronting the spread of terror by Iran is not solely Israel’s responsibility, warning of its expanding global reach and ideological influence.
“The mullahs are already part of the war in Europe. Their drones are falling in Ukraine. Their networks operate across continents – and their deadly ideology is spreading faster than any missile,” the Israeli diplomat said.
“Once again, Israel is on the front line. But the free world, especially Germany and Europe, has not only the responsibility, but the duty to confront this deadly ideology that threatens Europe from within,” he continued.
Andreas Büttner, the Brandenburg commissioner against Antisemitism, was also in attendance at the ceremony, where he reaffirmed the urgent need to confront and counter rising antisemitism.
“Antisemitism is not a shadow of the past. It is an open fire burning among us. And this fire is being stoked from various sides – by the extreme right, by the extreme left, and by those who disguise their hatred of Israel as moral concern,” the German official said.
According to newly released figures, the number of antisemitic offenses in the country reached a record high in 2025, totaling 2,267 incidents, including violence, incitement, property damage, and propaganda offenses.
By comparison, officially recorded antisemitic crimes were significantly lower at 1,825 in 2024, 900 in 2023, and fewer than 500 in 2022, prior to the Oct. 7 atrocities.
Officials warn that the real number of antisemitic crimes is likely much higher, as many incidents go unreported.
Uncategorized
Mossad Chief Says Iran Campaign ‘Will Only Be Complete When This Extremist Regime Is Replaced’
Israeli Prime Minister Benjamin Netanyahu, left, with Mossad chief David Barnea in July 2025. Photo: Israeli Government Press Office (GPO)
The head of Israel’s intelligence agency Mossad declared on Tuesday that the Israeli military campaign against Iran will end only with the collapse of the Islamist regime in Tehran.
David Barnea’s comments during a speech at a Holocaust Memorial Day ceremony came as a fragile ceasefire teetered on the brink of collapse and prospects for renewed negotiations remained uncertain.
Israel secured “significant achievements” after 40 days of intense fighting against “those who have made the destruction of the Jewish state their guiding principle,” said Barnea, who noted that the campaign had reshaped the regional security landscape.
“The Iranian threat grew stronger before our eyes, before the eyes of the world, almost without interruption,” he continued. “We repeatedly warned of the nuclear danger as an existential threat, and time and again we warned about the quantities of ballistic missiles that threaten Israeli citizens across the country, as well as the danger posed to us by the Iranian regime.”
Barnea said that Israel and its close ally the US took matters into their own hands for the good of the entire world and warned that, at least for Jerusalem, the mission isn’t done until the Iranian regime collapses.
“Finally, we took our fate into our own hands and entered two wars out of necessity. Alongside us, in firm alliance and historic cooperation with the world’s most powerful nation, we fought together for the values of justice and freedom,” the Israeli official continued. “Our commitment will only be complete when this extremist regime is replaced.”
Since Feb. 28, when the US and Israel launched joint strikes, Israeli officials have repeatedly said that, in addition to degrading Iran’s nuclear and missile programs, they aim to “create the conditions” for the regime in Iran to collapse, weakening the government to the point that the Iranian people can revolt.
US officials have not publicly adopted regime change as a declared war goal. However, President Donald Trump has at times suggested that Iranians should rise up once the airstrike campaign ends.
During Tuesday’s ceremony, Israeli Defense Minister Israel Katz also delivered a speech, saying that the US and Israel had “defined the removal of enriched material from Iran as a threshold condition for ending the campaign.”
“Iran’s regional proxies — from the collapsed Syrian regime to Hezbollah and Hamas — have been dealt heavy blows and have lost their capacity to pose a strategic threat to Israel,” Katz said. “There remains the task of confronting the rest of their power, and we are doing so — and will continue to do so — with full commitment and full force.”
On Monday, Israel Defense Forces (IDF) Chief of Staff Lt. Gen. Eyal Zamir approved plans to escalate the military campaign against Iran and advance expanded operational planning across multiple arenas in the region if the ceasefire ends, signaling continued pressure on Tehran’s military and strategic infrastructure.
“We are facing a multi-theater campaign unprecedented in the history of our people and of nations — against both immediate enemies on our borders and distant adversaries seeking our destruction,” Zamir said. “We are striking Iran and its proxies, inflicting heavy blows and significantly degrading their military capabilities.”
With the ceasefire deadline approaching in a week and regional tensions escalating, Trump said the White House has received a request from “the appropriate parties” to resume talks, adding that the Iranian regime is seeking to renew negotiations and reach an agreement.
“Iran will not have nuclear weapons. We agreed on a lot of things, but they did not agree to that. And I think they will agree to that. I am sure of it. If they do not agree – there will be no agreement,” Trump wrote in a post on Truth Social.
According to The New York Times, US officials have proposed a 20-year halt to Iranian uranium enrichment, which Iranian negotiators countered with a five-year suspension that Washington rejected, while also reportedly insisting that Iran dismantle major enrichment sites and surrender more than 400 kilograms of highly enriched uranium.
Meanwhile, Pakistan has offered to host another round of US–Iran negotiations in Islamabad in the coming days before the ceasefire expires, as diplomatic efforts intensify to prevent a renewed escalation.
The Trump administration has also stepped up pressure on Tehran to accept its demands by imposing a naval blockade on vessels entering or leaving Iranian ports through the Strait of Hormuz, a critical global shipping chokepoint for energy supplies.
Since the start of the war, Iran has used control over the Strait of Hormuz as a major source of leverage, militarizing the waterway and sharply restricting maritime traffic through one of the world’s most critical shipping corridors.
Iranian officials warned they would retaliate against any US naval blockade targeting their ports, calling the move illegal and warning that Gulf shipping routes would no longer remain secure if Iranian access were restricted.
Responding to Iranian threats in a post on Truth Social, Trump said, “If one of these boats approaches the blockade, it will be eliminated immediately, using the same elimination method that we use against drug smugglers at sea. It will be fast and brutal.”
Iran has also signaled it intends to maintain control over the Strait of Hormuz even after the war ends, potentially imposing transit fees framed as compensation for wartime damage.
Following the latest escalation at sea, Israel had instructed its forces to maintain a high level of alert and prepare for the possibility of an immediate collapse of the ceasefire agreement, remaining on heightened readiness in case the truce breaks down and talks do not resume.
Israeli officials have said they do not rule out that Iran may be using the ceasefire to rebuild damaged air defense systems and restore military capabilities, while also attempting to bring weapons and sensitive technologies back into the country through overland smuggling routes.
Meanwhile, Iran appears to still be targeting Gulf states despite the ceasefire, with Bahrain intercepting seven Iranian drones in the past 24 hours in what officials described as a clear breach of the agreement.
Uncategorized
Smith College Trustees to Vote on Anti-Israel Divestment Measure
The campus of Smith College in April 2024. Photo: Instagram/Screenshot
Smith College in Northampton, Massachusetts is the site of the latest clash between anti-Zionists and administrators over institutional ties to Israel, as its trustees will vote on Thursday on a divestment measure proposed by the Students for Justice in Palestine (SJP) organization.
Brimming with falsehoods, the proposal distinguishes itself from similar ones put forth at other colleges by accusing Israel of the crime of “femi-genocide,” which SJP describes as “sexual and reproductive violence” and mass murder perpetrated against Palestinian women and girls. The measure continues a pattern of depicting Israel, the most progressive country in the Middle East, as a foe of left-wing causes and an enemy of liberalism.
“The deliberate and disproportionate targeting of women represents an egregious practice of radicalized gender violence intended, in large part, to prevent the reproduction of a population marked for extermination,” SJP charged in the document, submitted in November. “This is a tactic common to settler colonialist projects and a grave injustice affecting women globally.”
Calling on Smith to withdraw investments in armaments manufacturers, SJP went on to describe divestment from Israel as a prelude to divesting from fossil fuels, a subtle but common tactic in which far-left groups place Jews and Zionists at the center of an array of alleged conflicts and social maladies.
“Militarism and the use of explosive weaponry has a devastating impact on our climate: military carbon emissions from the ongoing occupation and genocide of Palestinians exceeds that of several countries combined,” the proposal continued. “We face interconnected human rights crises at home and abroad that jeopardize our immigrant and international students, faculty, staff, and community members. Broader patterns of forced displacement are inseparable from climate change, and are fueled by a longer history of neoliberalization, securitization, and colonization.”
The divestment proposal draws on the principles of the boycott, divestment, and sanctions (BDS) movement. Formally launched in 2005, the BDS campaign opposes Zionism — a movement supporting the Jewish people’s right to self-determination — and rejects Israel’s right to exist as a Jewish nation-state. It seeks to isolate the country comprehensively with economic, political, and cultural boycotts as the first step towards its eventual elimination.
Smith College has not responded to The Algemeiner’s request for comment about the upcoming vote.
SJP has historically escalated its pressure tactics in the event that procedure fails to translate its demands into policy. Following Smith College’s rejection of divestment from Israel in spring 2024, dozens of SJP affiliated students occupied the College Hall administrative building for two weeks. The incident led to a face-to-face confrontation with Smith president Sarah Willie-LeBreton in which the students shouted over Willie-LeBreton as she attempted to negotiate with them, prompting her to say, “Screaming at me every time I talk does not show me respect; it does not begin to show me the respect I am showing you.”
Adopting divestment proposals dictated by anti-Zionist groups is a recipe for squandering tens of billions of dollars in endowment returns, according to a report published in September 2024 by the JLens investment network, an arm of the Anti-Defamation League (ADL).
Titled “The Impact of Israel Divestment on Equity Portfolios: Forecasting BDS’s Financial Toll on University Endowments,” the report said BDS would incinerate $33.21 billion of future returns for the 100 largest university endowments over the next 10 years, with Harvard University losing $2.5 billion and the University of Texas losing $2.2 billion. Other schools would forfeit over $1 billion in growth, including the University of Pennsylvania, Stanford University, and Princeton University. For others, such as the University of Michigan and Dartmouth College, the damages would total in the hundreds of millions.
Citing fiduciary concerns, virtually all colleges asked to adopt BDS have turned it down.
In March 2025, Bowdoin College in Brunswick, Maine did so when its Board of Trustees voted to accept the counsel of a committee that recommended maintaining investment practices which safeguard the institution’s financial health and educational mission. In a report authored by the college’s Ad Hoc Committee on Investments and Responsibility, it said, “Interventions in the management of the endowment that are rooted in moral or political considerations should be exceedingly rare and restricted to those cases where there is near-universal consensus among Bowdoin’s community of stakeholders.”
Boston University rejected divestment the previous month, with its president, Melissa Gilliam, saying, “The endowment is no longer the vehicle for political debate; nevertheless, I will continue to seek ways that members of our community can engage with each other on political issues of our day including the conflict in the Middle East.”
Follow Dion J. Pierre @DionJPierre.