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‘I wanted to be more me’: Teens propel a trend toward gender-neutral mitzvah ceremonies

This article was produced as part of JTA’s Teen Journalism Fellowship, a program that works with Jewish teens around the world to report on issues that affect their lives.

(JTA) — Like many Jewish teens, Ash Brave was nervous for their b’nai mitzvah. Memorizing the Torah portion, sending invitations, planning a party: It’s a lot for a 13-year-old to think about during what can already be an anxiety-filled age. 

Despite the typical stress involved with preparing to enter the adult Jewish community, Brave cheerfully described their gender-neutral b’nai mitzvah last summer, recalling feeling “really supported [by] the whole synagogue.” For teens like Brave, an eighth grader from Boulder, Colorado who uses he and they pronouns interchangeably, gender-inclusive b’nai mitzvahs (often termed “b’mitzvahs”) offer an opportunity to come of age as their full selves. 

Across the country, there is an expanding list of Jewish community centers, day schools, Hillels, organizations and more that include and celebrate LGBTQ+ identities. Many synagogues are following suit with the ceremonies they offer and the language they use. Some congregations are initiating these changes on their own; in other cases, the teens themselves are propelling the shifts. 

Traditionally, most synagogues hold gendered b’nai mitzvah, with bar mitzvahs for boys and bat mitzvahs for girls (“b’nai” is the Hebrew plural form meanings “sons and daughters,” although it is technically masculine). Increasingly, many Jewish congregations are moving towards gender-inclusive b’nai mitzvah ceremonies. Synagogues like Har Hashem, a Reform synagogue in Boulder, have been offering these ceremonies for years at the request of their congregants. Because of these shifts, many gender nonconforming Jewish teens feel a deeper sense of belonging in their religious communities. 

According to Rabbi Fred Greene of Har Hashem, the synagogue holds approximately 25 b’nai mitzvah ceremonies annually. In the last year, three of those were gender-neutral. Although the congregation has offered the option for almost five years, this is the first year they have had teens opting for the inclusive version. Greene said that the congregation also has teens who have transitioned after their b’nai mitzvah. He estimates that they have 5-7 teen congregants who identify as trans or genderqueer, meaning they do not identify with the gender they were assigned at birth. 

B’mitzvahs at Har Hashem mirror the traditional gendered ceremonies in everything but language. “We have folks that don’t feel like a ‘ben’ or a ‘bat,’” said Greene, using the Hebrew words meaning “son” and “daughter.” “So we come up with other Hebrew terms, [such as] ‘beit,’ which is from “the house of [parent name].” He said that a number of changes can be made to the Hebrew to increase inclusivity, ranging from the creation of new terms to using the infinitive version of words that would otherwise be gendered. “We’re not treating anybody any differently, other than being sensitive to their needs,” he said. 

Ruby Marx, a 16-year-old who uses she/her pronouns, had a gender-neutral b’mitzvah with Temple Beth Zion in the Boston area in early 2020, pre-pandemic. “I always knew that I was gonna have to have [a b’nai mitzvah]. But when it came time to start thinking about it, I was like, ‘I really don’t feel comfortable having a bat mitzvah.’ But I wasn’t comfortable [having a bar mitzvah], either. So someone suggested that I do something in the middle. And that felt right for me.”

Marx, who describes herself as gender-fluid, was the first teen in her congregation to have a ceremony that didn’t fall within either the bar or bat categories. In the years following, several other teens in her community have had gender-neutral ceremonies, including one having an upcoming ceremony in mid-March. 

“I don’t think anyone else had done something like that before,” said Marx. “I think a lot of other kids started to feel comfortable being like, ‘oh, maybe that’s something I would want to do,’ or incorporating different things that they’re passionate about [into their ceremonies].” 

For her ceremony, she wore a prayer shawl featuring rainbow trimming and various rock n’ roll patches from her favorite bands. Marx said that the most rewarding part of her experience has been being a trailblazer for inclusion in her congregation. “It definitely feels good to know that I can help other kids feel comfortable being who they are, because I know that sometimes I’m not always comfortable being who I am. It’s nice to know that kids can look up to me,” she said. 

Gender inclusion in b’nai mitzvahs has been expanding for decades, beginning with the American introduction of the bat mitzvah in 1922 for the daughter of Rabbi Mordecai Kaplan, the founder of Reconstructionism, in New York City. Before that, only boys were allowed to engage in the important coming of age tradition. After Judith Kaplan’s ceremony, the custom slowly spread across the country in non-Orthodox synagogues. For decades, however, the ceremonies for girls differed from those offered to boys: In many synagogues, girls were not allowed to read from the Torah, and their services were held on Friday nights rather than Saturday mornings. Orthodox synagogues were slow in accepting the bat mitzvah, and still maintain strict gender roles in synagogue.

Ruby Marx playing the guitar during a benefit concert they held for their mitzvah project. (Courtesy Pamela Joy Photography).

As feminism progressed both outside and within Jewish communities, girls pushed to be allowed to read from the Torah and to be counted towards a minyan, the 10-person quorum required for public prayer. Full bat mitzvahs became an accepted norm. A similar pattern is now occurring for b’mitzvahs. 

As a coming of age ritual, b’nai mitzvahs occupy a unique role in Jewish life. Their goal is to integrate young Jews into the broader community, signaling that they have the knowledge and maturity to take on adult ritual responsibilities. Because of this, many young trans Jews wish to have a ceremony that will fully reflect them as they become more involved in their community and beyond. 

Brave, the Colorado teen, chose to have their ceremony gender-neutral to ensure it still fit them down the road. “I don’t really know what I’m going to identify as in the future, because identity is fluid. And while I may be comfortable right now with being closer to a male identity, [later] I might be less comfortable with that,” they said. 

Marx, the gender fluid teen outside of Boston, said entering the community as her authentic self was an integral part of her choice. “I had grown up watching all my cousins, and then my sister, have [ceremonies]. Afterwards, they were a lot more independent in their Jewish identity. That was something that appealed to me, because I wanted to be connected to the Jewish community, but I wanted to do it in my own way,” said Marx. 

B’mitzvahs aren’t the only gender-inclusive ceremony offered now. Many Reform congregations have also created ceremonies for gender transitions, Hebrew name changes, and coming out, often based on a curriculum offered by the Central Conference of American Rabbis. “These are holy moments of growth and transformation, and we want to be supportive in their journeys,” Rabbi Greene of Har Hashem said. Brave also had a ceremony with Har Hashem to change their Hebrew name, and the synagogue made them an updated yad — a pointer used in reading Torah — to match.

Teens who were not able to do their ceremony gender-neutral say having access to inclusive ceremonies would have increased the enjoyment and meaning of their b’nai mitzvahs. “I would have felt more like I was stepping into my own skin, instead of the skin [of someone] that I was pretending to be,” said Mica Newmark. The 17-year-old, who uses they/them pronouns, had a gendered ceremony at Nevei Kodesh, a Renewal synagogue in Boulder, before coming into their identity more. Since their ceremony, Newmark has grown apart from religion. “I don’t really relate anymore,” they said. 

Even teens who were more clear on their identity struggled with having gendered ceremonies. Jay, a 15-year-old from Boulder, came out immediately following their ceremony. (Jay, estranged from a parent who has a leadership role in their synagogue, asked that their last name be omitted.) They found the ceremony “pretty stressful” and their coming out experience difficult, explaining that they wanted everyone to understand the concept of existing outside of the gender binary, but didn’t feel that was possible at the time. “I had really long hair then, so I wanted to cut it, and just be more me,” Jay said. “But I was really stressed, because I knew I was going to get misgendered at the ceremony.” 

Keshet publishes a guide to “design and support affirming b’mitzvah celebrations.” (Keshet)

In the following years, Jay helped to institute the use of pronoun pins at synagogue events, as well as generally making an effort to educate community members on transgender issues. “I think [gender-neutral ceremonies] allow queer Jewish people to embrace their religion and continue to flourish within Judaism without feeling gendered,” they said. 

Keshet, a national Jewish LGBTQ+ organization, published a guide for b’mitzvah ceremonies. “Celebrating the Age of Mitzvah: A Guide for all Genders” includes information from what to call the ceremony to what the dress code should be, all aimed at helping communities create inclusive and meaningful traditions. 

The need for the resources came from synagogues and young congregants, said Jackie Maris, the Chicago education and training manager for the organization. “It’s not just Jewish boys and girls becoming Jewish men and women, it’s Jewish kids of all gender identities becoming Jewish adults,” said Maris. “Having a tool that helps guide everyone through that process, with gender-expansive language and rituals that include folks beyond the binary, is very needed.”

Keshet recently updated the resources. “Adjusting practices to make them more inclusive is what has always been done in Jewish tradition,” said Maris. “Even ancient practices and rituals have evolved over time, and because they are human constructed, we continue to humanly evolve them.”

However, a number of communities still mainly offer gendered ceremonies. Orthodox synagogues and others that are non-egalitarian have not made widespread shifts towards gender-neutral ceremonies.

Despite the strict gender separation in Orthodoxy, there is also a growing push for inclusion of LGBTQ+ individuals in these spaces. Organizations like Eshel, a nonprofit based in the United States and Canada, work to provide LGBTQ+ Orthodox jews and their families with resources for living and thriving in Orthodox Jewish spaces. Other organizations are targeted specifically at teens, such as Jewish Queer Youth, which engages queer youth from Orthodox, Hasidic and traditionalist Sephardi/Mizrahi communities.

“LGBTQ youth who live in a community that is accepting of LGBTQ people reported significantly lower rates of attempting suicide than those who do not,” reports The Trevor Project. For both Brave and Marx, their communities, families and friends were largely supportive of their decision to have non-gendered ceremonies. “It definitely felt like the community showed me a lot of love to be able to do that,” Marx said. “I was really able to be myself.”

By expanding inclusion, Jewish institutions are expanding their reach and impact, as well as creating more engaging communities. “I don’t think that God creates in vain. And so, while there’s a lot of people that are still learning, including myself, about issues relating to gender and identity, our role as a sacred space and a Jewish community is to have an open tent where folks can enter in any doorway they want, because there are no doors,” said Rabbi Greene of Har Hashem. 

Brave said that their ceremony made them feel fully included in their synagogue.It felt good to officially be a part of a community that I can’t really get taken away from,” they said.


The post ‘I wanted to be more me’: Teens propel a trend toward gender-neutral mitzvah ceremonies appeared first on Jewish Telegraphic Agency.

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Whistleblower claims Trump’s campus antisemitism crackdown was a cash grab

A new whistleblower report alleges that the Trump Administration’s investigations into campus antisemitism were merely efforts to extract millions from universities, under the pretense of rooting out hate.

The report, written by the Washington, D.C.-based Government Accountability Project on behalf of former Department of Justice Attorney Haley Van Erem, alleges that the administration’s antisemitism task force carried out “politically motivated” investigations that were “unsupported by facts and contrary to law.” The investigations did not follow proper Title VI procedure, she said, adding that they were opened with predetermined outcomes, and did not respect the First Amendment.

The report has prompted Jewish U.S. Rep. Jamie Raskin (D-Maryland) to initiate an investigation into the allegations. The Nexus Foundation, a watchdog organization dedicated to combating antisemitism and protecting free speech, released a statement supporting Raskin and Van Erem.

This is not the first time Raskin or Nexus have criticized the administration’s antisemitism task force. Many left-leaning Jewish organizations have long criticized Trump’s efforts, with Raskin describing them as “weaponizing, distorting and exploiting the reality of antisemitism to attack academic freedom.”

In a statement to the Forward, the DOJ denied that Van Erem worked on university investigations. “And for all matters, the Department stands behind the integrity of these investigations,” a spokesperson wrote.

According to the report, Van Erem was involuntarily re-assigned from her role as a DOJ Civil Rights attorney to the U.S. Department of Health and Human Services in order to investigate alleged antisemitism at medical schools — a probe prompted by a single New York Post article about protesters shouting “Free Palestine” and wearing Palestinian flags or keffiyehs at a medical school graduation.

Unable to find enough evidence of antisemitism at medical schools, Van Erem said, the task force soon expanded its probe to entire universities to increase the chances of finding it.

“This was one of the first major indications to the DOJ assignees that the investigations were not grounded in law or fact,” the report reads.

HHS did not immediately respond to request to comment.

Van Erem also criticized the administration for breaking the protocol of Title VI investigations, pursuing enforcement before first issuing a finding and allowing universities to resolve issues voluntarily. That enforcement: withholding funds.

To restrict funds, the administration used a separate legal mechanism that allows them to do so “for convenience” and for “not satisfying purpose.”

“The funding suspensions were meant to be coercive irrespective of investigative findings,” according to the report.

Van Erem and colleagues found no evidence  at Brown of “deliberate indifference” to antisemitic incidents, the report said. But a supervisor allegedly discouraged sending Brown a closure letter stating those findings. According to the report, the administration settled with Columbia before an investigation was finished. Harvard sued the Trump administration, before its own investigation was complete, claiming the funding freeze was unlawful.

Van Erem said she observed findings of discrimination that she believed were actually “protected First Amendment activity” and believed that the task force’s settlement “content-based conditions” violated free expression.

Brown and Columbia both settled with the administration to restore federal funding, with Columbia paying the government $200 million and Brown agreeing to pay $50 million to Rhode Island workforce development organizations. A federal judge recently dismissed the Trump administration’s antisemitism lawsuit against Harvard, saying antisemitic incidents were “too isolated and episodic” to constitute a Title VI violation.

 

The post Whistleblower claims Trump’s campus antisemitism crackdown was a cash grab appeared first on The Forward.

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An influential book of a Nazi leader’s confessions is now available in English

(JTA) — Jürgen Stroop, the Nazi commander who led the killing of more than 50,000 Jews, was sitting in a cell in Warsaw awaiting his own execution.

Before he met the gallows, Stroop described in unrepentant detail his ascent as a Nazi, his destruction of the Warsaw Ghetto and his daily prosecution of mass murder. He gave his account to Kazimierz Moczarski, the journalist, Polish resistance leader and veteran of the Warsaw Uprising who shared Stroop’s cell in Mokotów Prison for 255 days in 1949.

Though he is now remembered as a hero for fighting the Nazi occupation, Moczarski was villainized by Poland’s postwar Communist regime, which viewed his resistance group as a threat to their monopoly on power. His unlikely imprisonment alongside a former Nazi officer he’d once tried to assassinate gave Moczarski the chance to document Stroop’s confessions in an influential book, “Conversations with an Executioner.”

This book, despite being censored for years by the Polish government, proved revelatory about the psychology and motivations behind Nazi ideology. After decades of being translated into over 15 languages and adapted for the stage and screen, “Conversations with an Executioner” was published Tuesday for the first time in an uncensored English translation by Steerforth, an imprint of Pushkin Press.

The book’s champions say it’s about time.

“On the one hand, this book is a central historical source for this really important event in the modern history of the world,” Sean Casper Bye, the book’s English translator, told the Jewish Telegraphic Agency. “And at the same time, it’s one that has continually struggled to get fully into publication.”

The book’s revelations about Stroop, the rise of Nazism and the psychology of genocide is reaching English readers after a long deferral. Moczarski made many unsuccessful attempts to publish “Conversations with an Executioner” after his release, but found little interest from publishers in Communist Poland.

The book did not align with Communist ideological narratives about the Holocaust, which deemphasized tragedy in favor of total victory over the Nazis. And the government’s crackdown on Polish resistance members — which led to Moczarski’s imprisonment with Stroop — remained a taboo subject.

A serialized version of the book first appeared in the Polish magazine Odra from 1972 to 1974, and Moczarski died the following year at age 68. He never saw the first censored edition in 1977, which removed references to the reasons behind his own incarceration. Nor did he see the publication of “Conversations with an Executioner” as an uncensored book in 1992, after the fall of Communism, when it became a bestseller.

Now, the book has “canonical status” in Poland, said Bye. It has been included for years on required school reading lists, shaping how generations of Polish people remember the Holocaust.

Moczarski’s account also faced an uphill battle to reach English readers. During the Cold War, censorship, disrupted communication and closed archives in Eastern Europe made it difficult to publish books from Poland in English, said Bye. That lowered the focus on Eastern European sources and languages for years in Holocaust scholarship across English-speaking countries.

The new English translation was championed by Clare Bullock, the book’s editor in the United Kingdom, who has Polish Jewish heritage. She spent years pushing for it to appear in English at multiple publishing houses, said Bye.

Moczarski and Stroop’s fates were intertwined long before they shared a cell. During World War II, Moczarski joined the Home Army, the main Polish resistance force, where he worked for the Office of Information and Propaganda.

Identifying local Nazi officials and collaborators as targets, Moczarski and his associates assassinated Stroop’s predecessor, Franz Kutschera, nicknamed the “Butcher of Warsaw” for his mass executions of Polish civilians. They also made a failed attempt to kill Stroop, detailed by Moczarski in their cell.

Though he was not Jewish, Moczarski supported and liaised with the Jewish Fighting Organization, known in Polish as ŻOB. The Home Army provided ŻOB leaders with weapons and technical instructions for the 1943 Warsaw Ghetto Uprising, the largest Jewish revolt against the Nazis.

A year later, Moczarski fought in the Home Army’s citywide Warsaw Uprising. The Nazis also brutally crushed this revolt, which led to the deaths of over 160,000 Poles, including some 17,000 Polish Jews who took part in the fighting or were discovered in hiding.

Instead of being rewarded after the war, Moczarski was arrested in 1945 as the Communists consolidated their power in the aftermath of Nazi rule. The new regime baselessly declared the Home Army a quasi-fascist organization, claiming they had collaborated with the Nazis rather than fighting against them. Moczarski spent 11 years in prison, where, he would later recount, he endured 49 methods of torture.

His confinement with Stroop made for another form of torture, according to Bye, who said it was “symbolically equating him, a brave Polish patriot, with a Nazi war criminal.”

The men had a third cellmate: Gustav Schielke, a German former policeman turned low-ranking SS officer who resented the police’s subordination to the Nazis, but did not resist them. In prison, these enemies lived under a code that required equality and confidentiality for survival. They slept on the floor together on three pallets, and Moczarski spent nights huddled between Stroop and Schielke to stay warm.

Moczarski made it his mission to understand the war criminals.

“If I succeed, I have the chance — if only to a certain extent — to answer my own question,” he wrote. “What historical, psychological, sociological mechanism led some Germans to come together into a gang of mass murderers who governed the Reich and did their utmost to introduce their ‘Ordnung’ — their Order — in Europe and the world?”

He unraveled in Stroop an average German middle-class man of his time, with a low level of education, a drive to rise through military ranks, a reverence for order and obedience and a penchant for parroting Nazi ideology.

As his defenses wore down, Stroop gave Moczarski a day-by-day account of his orders to crush the Warsaw Ghetto Uprising in 1943. Over nearly a month, his forces battled Jewish guerilla fighters and eventually burned down the ghetto block by block. He referred to the operations as “neutralizing” Jews or “cleansing” the Warsaw Ghetto of “subhumans.”

When Moczarski asked Stroop whether he pitied the women fighters whom he captured and killed, he said the commander responded, after a long and “worked up” silence, with Nazi clichés.

“Finally, the general straightens up, smooths down the hair at his temples and replies, in a chanting rhythm,” Moczarski wrote. “‘Anyone wishing to be a true man in those days, meaning a strong one, had to act as I did. Gelobt sei was hart macht!’” The German phrase by Nietzsche, meaning “Praised be what hardens,” was taken from Nazi propaganda.

In this portrait of Stroop, Bye saw a man who was motivated primarily by moving up the Nazi Party hierarchy. While Stroop repeated Nazi tropes and adapted his beliefs accordingly — upon becoming an SS officer, he broke with the Roman Catholic Church and declared himself “Gottgläubig,” a Nazi religious term — much of his testimony amounted to a boastful account of personal victories.

“This was a type of Nazi,” said Bye. “Not everybody was a completely 100% committed idealogue. There were lots of people who were just ambitious and unscrupulous, and that was part of the engine that kept the Nazi machine going.”

The idea that the Holocaust could have been willingly committed by everyday, career-minded people, not just Nazi ideologues and sadists, has been echoed in other landmark works of scholarship and culture, from Hannah Arendt’s 1963 “Eichmann in Jerusalem” to the 2023 film “The Zone of Interest.”

“Conversations with an Executioner” has been challenged as an authentic document, since Moczarski had no materials to take notes in the cell, yet recounted years of dialogue in vivid detail. Moczarski claimed that he honed an exceptional memory in prison and could write the book in his mind. After being released in 1956, he verified facts by obtaining Stroop’s reports from the Polish Commission for Researching Nazi War Crimes and information from the U.S. Pentagon archives.

The limitations of the book as a firsthand account also make it a precious resource, said Bye. Stroop’s destruction of the Warsaw Ghetto was so effective that “Conversations with an Executioner” provided a rare surviving window into what occurred.

Bye said that voices like Moczarski’s are becoming ever more crucial as the last generation of survivors die out and the Holocaust fades from living memory. He hopes the new English translation will give readers a counterweight to current-day narratives about the Holocaust, emerging in politics and elsewhere, that mold the past to fit ideological messages.

“There are so many people who have a vested interest in getting us to look at the Holocaust in a particular way, who want to instrumentalize the Holocaust as this hugely emotionally weighty event for their own purposes,” he said. “One of the ways that we can keep in touch with the reality of the Holocaust is by going back to primary sources like this — going back to the people who did see it with their own eyes and who wrote about it themselves.”

This article originally appeared on JTA.org.

The post An influential book of a Nazi leader’s confessions is now available in English appeared first on The Forward.

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California Democratic primary pits AIPAC-backed candidate against progressive Israel critic

(JTA) — AIPAC and its allies have poured millions of dollars into a California special election, transforming a race between two Democrats into a battleground over the pro-Israel group’s place in Democratic politics.

The spending in the Bay Area’s 14th congressional district is aimed at boosting Melissa Hernandez, a moderate Democrat and president of the Bay Area Rapid Transit Board, over Aisha Wahab, a progressive state senator who supports ending U.S. military aid to Israel.

Wahab replied “yes” during an April debate when asked whether Israel’s war in Gaza constituted a genocide. In contrast, Hernandez declined to give a yes-or-no answer, instead saying that Israel had a right to defend itself following the Oct. 7, 2023, attacks, but that the “destruction into Gaza has gone too far.”

Wahab remains the favorite heading into Tuesday’s election to replace former Rep. Eric Swalwell, a reliable supporter of Israel in Congress who resigned in April amid sexual misconduct allegations that he has denied. Wahab finished ahead of Hernandez in the election’s June 16 special primary, receiving 42.8% of the vote compared to Hernandez’s 16.8%.

The United Democracy Project, AIPAC’s main super PAC, has poured close to $2.5 million into boosting Hernandez and attacking Wahab this election cycle, while Bold America, another group that has received funding from the United Democracy Project, has spent roughly $1.8 million, according to The Hill.

When asked about the AIPAC spending in the race by the Pleasanton Weekly, Hernandez replied, “I have no say over independent expenditures. That is the law, and I see them when you do.” She added: “I have thousands of donors and not one of them sets my agenda.”

But while the Bay Area race has become one of the the latest focuses of the pro-Israel lobby, following a costly defeat by Abdul El-Sayed in Michigan’s Democratic Senate primary, Israel has hardly been a defining issue in the contest, and Wahab has not neatly fit the mold of other progressive candidates the group has targeted this election cycle.

Wahab, who is the child of Afghan refugees, has centered her campaign on affordability issues and civil rights. While her campaign website calls for “No More Wars!” it does not specifically reference the Israeli-Palestinian conflict. Citing the civilian toll in U.S. military operations in Afghanistan, Iraq, Syria and Libya, her site reads, “We cannot bomb our way to lasting peace.”

Hernandez, who previously served as the mayor of Dublin, California, has focused her campaign on lowering costs and her commitments to fighting crime and increasing public safety.

Wahab, 39, has drawn endorsements from a host of labor unions, the California Democratic Party and Our Revolution, the group formed by Sen. Bernie Sanders to advance the progressive movement. Hernandez, 51, meanwhile, has received endorsements from several police and fire unions, as well as Democratic Jewish Reps. Lois Frankel of Florida and Brad Schneider of Illinois.

During a Thursday appearance on the livestream of Hasan Piker, who has faced accusations of antisemitism, Wahab said that she would have voted for the Stop the Bombs Act and supported ending all U.S. aid to Israel, though she stipulated that “humanitarian aid is important to me too.”

During the livestream, Wahab also touted a September 2025 resolution she co-authored with Jewish state Senator Scott Wiener, which called for the “end to the humanitarian catastrophe in Gaza and the immediate release of all hostages.” The resolution was also signed by members of the California Legislative Jewish Caucus.

In 2021, Wahab also collaborated with local Jewish leaders on a fundraiser for Afghan refugee resettlement in the aftermath of the U.S. pullout from the country.

“I work well with the Jewish community. I’m very proud to support them. They’re my constituents,” Wahab said on the livestream.

“As an Afghan, you know, I really deeply want to ensure that all people feel welcomed and safe and secure in this nation. And we know that there’s a rise in antisemitism. We know all of that,” Wahab continued. “But that doesn’t mean you can’t criticize a foreign nation. You can’t criticize their leadership.”

Wahab attributed the volume of AIPAC spending in the race to “pure racism and prejudice,” saying that her “Jewish Senate colleagues are literally confused as to why they are spending this much money against me.”

As Wahab pushes back on the attack ads, she has also garnered $200,000 in support from American Priorities, a pro-Palestinian PAC that formed as a counterweight to AIPAC.

The liberal pro-Israel lobby J Street Action Fund also announced Thursday that it was spending $100,000 to support Wahab.

Tali deGroot, the group’s vice president of political and digital strategy, said in a statement that AIPAC’s spending against her marked another “cynical attempt” to “defeat a candidate who won’t rubber-stamp their agenda.”

“AIPAC’s super PAC has failed time and again this cycle, and we expect this latest attempt to take Republican billionaire dollars and buy a Democratic primary to fail as well,” said deGroot. “Voters in the 14th deserve better, and they deserve a Member of Congress who will bring the kind of clear-eyed, nuanced and compassionate leadership that Dr. Wahab has shown throughout her career.”

This article originally appeared on JTA.org.

The post California Democratic primary pits AIPAC-backed candidate against progressive Israel critic appeared first on The Forward.

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