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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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The Netherlands will return to Eurovision after boycott over Israel
(JTA) — The Netherlands will return to the Eurovision Song Contest, overriding a broadcaster that withdrew over Israel’s actions in Gaza.
The Dutch organization that oversees public broadcasting, the Nederlandse Publieke Omroep, said on Wednesday that it will take over the country’s entry to Eurovision after Avrotros, the broadcaster that usually takes part in Eurovision for the Netherlands, pulled out of the 2027 event in Burgas, Bulgaria.
Avrotros said last month that it withdrew because the event “can no longer be considered neutral,” citing Israel’s inclusion amid “the severe humanitarian suffering in Gaza and the ongoing restrictions on press freedom.”
Avrotros dropped out of the most recent contest in May 2026, and the Netherlands did not participate after the NPO ruled out identifying another broadcaster. Spain, Ireland, Iceland and Slovenia also boycotted this year’s Eurovision. Israel’s participation in the world’s largest music contest has become a source of intense controversy, sparking mass protests. The contest drew 35 million fewer viewers this year.
For the next Eurovision, NPO is assigning the broadcaster NOS to provide coverage of the event and an “independent team of experts” to select the Dutch act.
“We understand that participation in the Eurovision Song Contest evokes mixed feelings in the Netherlands,” said Jet de Ranitz, the chairman of the NPO’s executive board. “We have explicitly asked the [European Broadcasting Union] to once again make the unifying character of the festival an important part of the event, in recognition of a time of geopolitical unrest, war, and polarization.”
The NPO added that the EBU, which owns the contest, has “taken significant steps regarding the rules of the Eurovision Song Contest.” The EBU introduced changes in August that included barring countries involved in armed conflict from hosting the competition. It also made adjustments to the voting process after accusations of politically motivated voting.
Avrotros said the new rules were not sufficient to ensure that Eurovision remains “independent and neutral.”
Martin Green, the director of Eurovision, said in a statement that the contest was “delighted to welcome the Netherlands back” in 2027.
Ireland is set to boycott Eurovision again in 2027 after RTÉ, the national broadcaster, said last week that its position “remains unchanged.”
RTÉ cited “the appalling and ongoing loss of lives in Gaza and the humanitarian crisis there which continues to put the lives of so many civilians at risk,” adding that it was “deeply concerned by the continued denial of independent access to international journalists to the territory.”
Spain could also stay out of Eurovision next year. José Pablo López, the president of Spanish broadcaster RTVE, announced at a Senate hearing on Tuesday that he supported a continued boycott, saying it was “painful that Israel continues to participate.”
Meanwhile, Belgium confirmed its participation despite calls for a boycott by its public media unions.
“Participation is in no way an endorsement or normalization of what is happening in Gaza and the rest of the world,” said Frederik Delaplace, the CEO of the Flemish broadcaster VRT. “We do note, however, that the EBU is no longer shying away from these difficult societal and geopolitical issues.”
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Police label shooting in Belleville, Ontario, a hate-motivated attack against the Jewish community
(JTA) — TORONTO – The shooter who opened fire on a Belleville, Ontario, synagogue Sunday evening committed an anti-Jewish hate-motivated offense, according to the city’s police chief.
“This was a deliberate attack directed at members of the Jewish community during one of the holiest observances of the year,” Belleville police chief Murray Rodd said at a press conference on Thursday, adding that the shooter had combustible materials, including gasoline, in his truck.
He said the threat posed to Jewish communities required increased alertness on the part of Canadian law enforcement. Police stationed outside the Sons of Jacob synagogue had engaged in a shootout with the assailant, Sean Ward, that prevented him from entering the building as members of the congregation were about to begin Yom Kippur services.
Rodd noted that the force had a long-time relationship with the Jewish community that involved “our proactive pre-positioning of on-duty staff” to ensure the safety of Jewish worshippers. “One of the messages to my colleagues around the province and the country is: It is clearly time that we all be proactive.”
Rodd said the efforts of Constables Jeff Smith and Michael McCurdy prevented the attacker from using the explosive materials he had with him, as well as a “significant” amount of ammunition.
Smith, who was stationed outside of Sons of Jacob to provide security, remains in critical condition but is making progress, according to Rodd. Ward later died of his wounds from the exchange with police.
“[The shooter] had the means, the mechanism, and the motive to perpetrate a greater act. The only thing that stopped entry into the synagogue to execute the intent were the two officers,” said Rodd. “He was equipped with other weapons and the means to carry on a gun battle for a long period of time.”
The CBC reported that police obtained a video of the attack in Belleville, a town over 100 miles east of Toronto on the north shore of Lake Ontario. On the video, Ward is heard shouting. Police report he is saying, “You are going to die for the Jews.”
Rodd confirmed that before Ward targeted the Sons of Jacob, he scoped out the synagogue grounds. “We know that there was a reconnaissance in the presence of our officer, but nothing that would have alarmed him or would have triggered him to be on the defensive,” Rodd said.
Ward was a former member of the Canadian Armed Forces. Rodd noted.
“He was shot multiple times in multiple places,” Rodd said. “He has everything extending from fractures to wounds, and is still bearing shrapnel.”
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US Senate Democrats seek sanctions on those facilitating controversial West Bank settlement project
(JTA) — A slate of U.S. Senate Democrats, led by staunch Israel supporter Chris Coons, is seeking to sanction individuals and businesses linked to a controversial settlement expansion in the West Bank.
The massive E1 project, which would add 3,401 housing units east of Jerusalem, would effectively bisect the West Bank, inhibiting the prospects for a contiguous Palestinian state in the West Bank. It would also further separate the West Bank from East Jerusalem, which Palestinians seek as the capital of a future state. Israel recently issued new construction tenders for the project, following the government’s approval of the plans last summer.
Coons, of Delaware, introduced legislation this week that would target “any foreign person” deemed “responsible for or complicit in” the construction or financing of, or investment in, the planned E1 settlement, as well as the leaders of any entity that has engaged in such activities.
“As Palestinian civilians face a campaign of devastation and fear from violent extremist settlers, the United States must send a strong message that this behavior is unacceptable,” Coons said in a statement.
Israel, he added, must demonstrate “that it remains committed to freedom, security, prosperity, and self-determination for all Israelis and Palestinians.”
Global leaders have slammed the prospective development, as have many U.S. lawmakers. Yet even amid the increased criticism of the Israeli government, the bill is unlikely to advance in a Congress with Republican majorities in both chambers.
Coons thus far has garnered support from 18 of the Senate’s 44 other Democrats, including three co-authors: Elizabeth Warren of Massachusetts, Ron Wyden of Oregon and Ruben Gallego of Arizona. Wyden is Jewish and a longtime Israel supporter.
“For decades, American presidents from both parties have warned successive Israeli governments that construction in E1 threatened the viability of a Palestinian state and was unacceptable to the United States,” Coons said.
As unlikely as it is that the bill will pass, its introduction is symbolic of the chasm that has grown in recent years between Israel and the Democratic Party. The legislation is led by Coons, who has a solid pro-Israel record. Previous sanctions backed by Democrats, including by former President Joe Biden, have generally targeted settler violence and offensive weapons, while this bill centers on what Israel’s government would regard as a conventional building project.
Warren, Wyden and Gallego all voted in favor of a failed resolution authored by independent Vermont Sen. Bernie Sanders, which sought to stop the sale of military bulldozers to Israel. Coons, who voted against the measure, was one of just seven Democrats to do so.
While Warren’s position on Israel has fluctuated in recent years, she has consistently maintained that Israel has a right to defend itself and has voted against measures to boycott, divest from and sanction Israel. But she has been a sharp critic of Israeli Prime Minister Benjamin Netanyahu and suggested conditioning military aid to Israel on compliance with U.S. and international humanitarian law.
Regarding the E1 settlement sanctions bill, Warren said the U.S. “must use all diplomatic and economic tools available to counter rapid settlement expansion and extremist settler violence.” These “spiraling trends” risk undermining “the prospect of lasting peace for Israelis and Palestinians,” she added.
The bill would sanction “foreign persons that have facilitated Israeli settlement construction in the E1 area,” including those who have submitted tender bids, offered guarantees to such bids, signed development or lease agreements, provided construction-related services or financed related infrastructure.
The sanctions would “block and prohibit all transactions in property and interests in property” of such a person in the U.S., with exceptions made for those providing humanitarian assistance or conducting intelligence activities in the area.
“The E1 settlement project is a move towards de facto annexation of the West Bank,” Warren stated. “Those who choose to facilitate settlement construction should understand that they risk losing access to the U.S. financial system.”
Wyden, who has a similar record of backing Israel while criticizing Netanyahu, slammed the prime minister’s “disgraceful policy of expanding West Bank settlements,” noting that such activity “crosses a clear red line and makes Palestinian statehood and lasting peace even more difficult.”
He, too, urged the U.S. to “stand up against Netanyahu’s campaign of violence and aggression against Palestinian civilians” by sanctioning those who “are complicit in this unlawful action.”
The fourth co-author, Gallego, in recent months has shifted his stance from pro-Israel centrist to a fierce and outspoken opponent of the country’s current military operations.
“Proposed Israeli construction of new settlement homes in the E1 area would cut off East Jerusalem from the West Bank and threaten a viable Palestinian state,” he said.
Describing the project as “a step in the wrong direction,” he noted that “for decades, Democrats and Republicans alike have pushed for a two-state solution.”
Coons, Warren, Wyden and Gallego are not alone in hammering the advancement of the E1 project. Their bill followed collective action taken by the United Kingdom, France and Canada earlier this month, when the countries decided to ban goods from West Bank settlements and Jewish areas of East Jerusalem.
At the same time, the U.K. and 11 other nations released a joint statement announcing “their intention to introduce national and/or support European restrictions on trade in goods with settlements which are illegal under international law.”
At the U.N. General Assembly on Tuesday, British Prime Minister Andy Burnham warned that the E1 settlement’s construction would “threaten to put a viable Palestinian state beyond reach.”
“We want to see the suffering and death finally come to an end,” Burnham added. “We want to see Israeli and Palestinian people living side by side in peace and security.”
Back in Washington, joining the four co-authors of the bill were 15 other senators who signed on as cosponsors, most of whom are likewise long-time allies of Israel but sharp critics of the Netanyahu government.
The co-sponsors include Michael Bennet of Colorado, Tammy Duckworth of Illinois, Martin Heinrich of New Mexico, Tim Kaine of Virginia, Mark Kelly of Arizona, Andy Kim of New Jersey, Jeff Merkley of Oregon, Chris Murphy of Connecticut, Patty Murray of Washington, Jack Reed of Rhode Island, Brian Schatz of Hawaii, Adam Schiff of California, Elissa Slotkin of Michigan, Chris Van Hollen of Maryland and Peter Welch of Vermont.
The liberal pro-Israel group J Street welcomed the legislation, with its president, Jeremy Ben-Ami, declaring “the end of the era in which right-wing Israeli governments could ignore U.S. demands to halt settlement expansion.”
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