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Jews in Curacao: A Remarkable History (PART ONE)

A look inside the exhibit “Longing for Freedom. The World of Anne Frank” opening at the Jewish Museum Curacao. Photo: Anne Frank House

Curacao is a small island in the Atlantic Ocean near Venezuela known for its rich Jewish history. Covering 170 square miles, it is an autonomous country within the Kingdom of the Netherlands.

Curacao may ring a bell as the place Jews escaping Lithuania named as their final destination in escaping Europe, but its Jewish roots go back much further, to when it was called the “Mother Congregation of the Americas.”

This is the story of Curacao.

Curacao was conquered by a Spanish expedition in 1499 and remained under Spanish control until 1634. At that time, the Dutch decided to capture Curaçao from Spain in response to Spain’s seizure of Saint Martin from the Dutch West India Company (WIC).

In April 1634, the WIC sent Admiral Johannes Van Walbeeck to take Curacao and Bonaire from the Spanish. These islands were important for their location near the American continent and for their role in trade and shipping,

In May 1634, Van Walbeeck departed from Holland with a fleet of four ships, 180 sailors, and 250 soldiers. To their good fortune, the Spanish had mostly abandoned Curacao, which facilitated the Dutch conquest. During this time, Curacao’s first known Jew, Samuel Cohen, arrived to serve as an interpreter for the Dutch. On August 21, the Spanish forces surrendered, and Van Walbeeck was appointed the first governor of the Netherlands Antilles.

Arrival of the First Jewish Settlers

At first, the Dutch used Curaçao as a naval base against Spain. After the Peace of Westphalia in 1648, the island lost its strategic value, so the WIC encouraged Dutch settlers to farm there. In 1651, Joao d’Yllan, a Portuguese Jew, and 12 Jewish families from Amsterdam’s Portuguese community moved to Curacao. They were promised religious freedom, land, tax breaks, exemption from guard duty on Shabbat even during war, and government protection. This was the earliest charter of its kind for Jews in the New World.

The families established a plantation called Plantation De Hoop (Plantation of Hope).

A larger group of Jewish settlers came in 1659, bringing a 14th-century Torah Scroll from the Amsterdam community. This Torah is still used today at the Mikveh Israel-Emmanuel Synagogue. Most of these settlers were refugees from the Spanish and Portuguese Inquisitions. After first moving to the Netherlands or Northern Brazil, they now settled in Curacao, starting a new chapter for the Jewish community there.

Farmers? Not Quite. Financiers — Absolutely!

The settlers first tried to farm, but the dry soil made it difficult. By 1660, the Jewish community moved to Willemstad and began trading between Northern Europe and South America. They found great success in this new focus.

Once trade routes connected Curacao with Northern Europe and South America, business on the island grew quickly. The Jewish community became the largest and wealthiest in the Americas. From 1670 to 1900, Jews in Curacao owned over 1,200 sailing ships, with at least 200 Jewish captains. A 1728 report said, “the lion’s share of shipping is in Curacao Jewish hands.”

Due to the risks involved in shipping, marine insurance was invented to help distribute the risk of loss of ships or cargo among the parties involved. Most of the insurance brokers were Jewish, and they eventually also became the bankers of Curacao. By the early 20th century, three commercial banks owned by Sephardic Jews were established in Curacao: Maduro’s Bank, Curiel’s Bank, and Edwards Henriquez & Co.’s Bank. (The first two merged in 1932 to form Maduro & Curiel’s Bank, which is the oldest and most extensive bank in the Netherlands Antilles and Aruba.)

An archived photo in Maduro’s bank. Photo: provided.

In another successful business, Jewish businessmen Haim Mendes Chumaceiro and Edgar Senior started Senior & Co. in 1896 to make Curaçao liqueur. It was first made for medicine but soon became a popular drink. The founders’ families still run the company, and they are the only ones who use Curacao-grown larahas in their liqueur. The product is also Star-K Kosher certified.

Interestingly, the Jews of Curacao also provided refuge and funds to Simon Bolivar, known as the “George Washington of South America” when he was fighting for freedom from Spain. As the Jews of Curacao shared his hatred for Spain, due to their experience of the Inquisition, they were eager to help him. They provided a place for Bolivar and his family and Curacao’s Jews even served in his army.

In short, over the years, the Jewish community in Curacao gained great wealth and influence, and, as we will see, they used it to strengthen their own community and support other communities throughout the Americas.

Building The Community

While still in its early years, in 1659, the Jewish community of Curacao created Haskamos, defining how the community would be governed. A key component of rulership was a Machamad (the equivalent of a board) that would govern the community for years to come.

The Machamad was a mixed blessing. They had control over all that went on within the community, and in good times, this was positive, but in times when the members of the Machamad were more concerned with their own power than the good of the community, this led to divisions and strife that would ultimately lead to the demise of the proud Curacao community.

The Haskamos of the Curacao community were patterned after those of the Portuguese Talmud Torah Kehillah in Amsterdam, from where most of them had come, and to which they would remain deeply connected. Over the coming centuries, Rabbis for Curacao would be sent from Amsterdam, and Amsterdam would continue to lead and direct the Jewish community from across the ocean.

In 1651, the community established itself as Congregation Mikveh Yisrael. By 1674, the community had grown enough in size and finances to buy its first shul building in Willemstad. In 1703, they rebuilt it with a larger structure, and in 1730, they tore it down and constructed a magnificent edifice that remains in use to this day. It was built by a master carpenter brought in from Amsterdam and was completed by Pesach of 1732. The beautiful shul is called the Snao (which means synagogue in Papiamentu, the language of Curacao). It has 50-foot-high ceilings and 18th-century copper chandeliers, and it was built to resemble the shul in the Amsterdam community from which most Jews in Curacao had come. The shul is large enough to seat 600 people. Today, it is a major tourist attraction in Curacao.

The shul is unique for its sand-covered floors. Some believe the sand is to remember the forty years the Jewish people spent in the desert. Others say it recalls God’s promise to Abraham that his descendants would be as many as the stars and the sand. Another idea is that it comes from Jews who prayed in secret during the Inquisition and used sand to quiet their footsteps and prayers.

Inside a shul with a sand-covered floor. Photo: provided,

By the late 1740’s, the Jewish community had expanded beyond Willemstad into its neighboring Otrabanda, where a new shul, Neve Shalom, was founded in 1746. Over the next few years, disagreements arose over whether Mikveh Yisroel shul should make decisions for the new community or whether Neve Shalom was now an independent community. The conflict grew to such an extent that it affected the island’s economy (indicating the Jewish community’s importance to Curaçao’s economy), and the government got involved.

In 1750, the Prince of Holland ordered the two communities to make peace. His royal order required Neve Shalom to follow the leadership of the Machamad and the board of Mikveh Yisroel, and to obey the directives of the Portuguese community in Amsterdam.

The Curacao community had many organizations that helped the poor and the sick. In fact, the community was so renowned for taking care of the needy that the Kehillah of Amsterdam would pay the travel expenses for poor members to go to Curaçao and settle there, knowing they would be well cared for. This occurred so frequently that by 1736, Governor Juan Pedro van Collen asked the West India Company to stop giving passports to poor Jews because he worried that they would become a burden to Curacao.

The Rabbis of Curacao

The Jewish community in Curaçao was deeply committed to their faith. In the 1600s, Jews there had more rights and freedoms than anywhere else in the Western world. While more rights often led to assimilation in other places, this was rare in Curacao. For the next two centuries, the community remained strong. Unlike other Jewish communities in the Americas, they made Jewish education a top priority and worked hard to give their children a strong religious foundation.

In 1674, Chacham Josiau Pardo arrived from Amsterdam to become Curacao’s first rabbi. He came from a family of rabbis, and in fact, his father had served as a judge in the Amsterdam Jewish court of law alongside the famous Rabbi Menashe ben Israel. Rabbi Pardo’s focus was on the Torah study of the community. He set up a medras (beit medrash study hall) for the children of the community.

With Chacham Pardo as leader, the community required boys to attend the medras from age five to sixteen, showing their strong commitment to Torah study. In Europe then, only wealthy or very dedicated boys continued learning after bar mitzvah, yet in Curacao attendance was mandatory. Families that did not send their sons to the medras could be fined or even forced by the government to comply.

Chacham Pardo also started the Yeshiva Eitz Chaim v’Ohel Yaakov to train teachers, Chazzanim, and those who wanted to study Torah for additional years. This was the first yeshiva-like school in the Western Hemisphere, and many of its graduates would go on to lead Jewish communities in the Americas.

In 1683, after Rabbi Pardo moved to Jamaica, there was no rabbi for the community until 1696 when Rabbi Eliau Lopez arrived in Curacao. He had previously served as the Chacham of Barbados and as the leader of the Curacao community until his passing in 1713.

Rabbi Raphael Jesurun, a student of the Eitz Chaim Yeshiva in Amsterdam, served as rabbi from 1717 to 1748. Rabbi Raphael Mendes de Sola, who had been a rabbi in Amsterdam, came to Curacao in 1744 to serve as an assistant Rabbi to Rabbi Jesurun. After his passing, he served as the Chacham until his passing in 1761.

The next rabbi was Rabbi Isaac Henriquez Farro from Amsterdam. Tragically, he passed away just a few days after arriving in Curacao in July 1762. At this point, the community persuaded Rabbi Raphael Chaim Yitzchok Karigal, who was a Torah scholar and a fundraiser for the community of Chevron, to serve as rabbi until the native Curacaon Rabbi Jacob Lopez da Fonseca would return with semicha from the Eitz Chaim Yeshiva of Amsterdam, as he was expected to become the next rabbi of Curacao. Rabbi Karigal agreed and stayed for two years. He later became a rabbi in Newport, Rhode Island, and New York City.

Rabbi Jacob Lopez da Fonseca returned to Curacao in 1764 and served as the Chacham until his passing in 1815. He was the first Chacham born in Curacao to serve the community.

Rabbi Menachem Levine is the CEO of JDBY-YTT, the largest Jewish school in the Midwest. He served as Rabbi of Congregation Am Echad in San Jose, CA, from 2007 to 2020. He is a popular speaker and writes for numerous publications on Torah, Jewish History, and Contemporary Jewish Topics. Rabbi Levine’s personal website is https://thinktorah.org A version of this article was originally published at Aish.

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Trump national Shabbat divides America’s Jews ahead of National Mall prayer rally

(JTA) — As part of a 250th anniversary celebration of the United States, President Donald Trump is calling on Americans to pray together in a nine-hour marathon on the National Mall Sunday featuring a host of Christian speakers — and one rabbi.

But first, Trump is calling on Jews to mark Shabbat, the Jewish day of rest from sundown Friday to nightfall Saturday, and encouraging other Americans to consider embracing the ritual as well.

“In special honor of 250 glorious years of American independence and on the weekend of Rededicate 250 — a national jubilee of prayer, praise, and thanksgiving — Jewish Americans are encouraged to observe a national Sabbath,” Trump said in his Jewish American Heritage Month proclamation on May 4.

“From sundown on May 15 to nightfall on May 16, friends, families, and communities of all backgrounds may come together in gratitude for our great Nation,” he continued. “This day will recognize the sacred Jewish tradition of setting aside time for rest, reflection, and gratitude to the Almighty.”

The call marked the first time that an American president has formally urged the celebration of Shabbat. Trump’s daughter Ivanka, who converted to Judaism before marrying Jared Kushner, now a prominent Trump advisor, reportedly observes Shabbat according to traditional interpretations of Jewish law.

Trump’s call echoes the legacy of conservative Christian activist Charlie Kirk, who was fatally shot in September. Kirk’s book detailing his own observance of a “Jewish Sabbath” every week was published posthumously.

The exhortation has received mixed reviews from the American Jewish community. Some Jews have said they appreciate the gesture and recognition of a central tradition to Judaism, and even are promoting their own Shabbat services as part of “Shabbat 250.”

Others say Trump is appropriating Judaism to promote conservative political goals and Christian nationalism, a movement backed by a portion of Trump’s base that scholars say could push the country in a direction that is less hospitable to Jews.

Support for the initiative has been strongest among Orthodox Jews, who tend to be more politically conservative. Rabbi Josh Joseph, executive vice president of the Orthodox Union, endorsed Trump’s call soon after it was made.

“This weekend, following President Trump’s encouragement, we will mark Shabbat 250,” he said in a statement earlier this week. “We will pause to acknowledge all the blessings that the Almighty has provided American Jews through the unique devotion to liberty embedded in this nation.”

Some Orthodox synagogues, including many affiliated with the Chabad Hasidic movement, have announced “Shabbat 250” programming, such as dinners and special speakers. The group Young Jewish Conservatives, meanwhile, doled out $180 grants to conservative Jews under 35 who committed to hosting at least five people for a Shabbat dinner in their homes.

More than 7,500 people have declared on a new website, Shabbat250.org, their intention to observe Shabbat. Some Orthodox commentators tied Trump’s proclamation to the week’s Torah portion, which describes how the Israelites, having been freed from Egypt, took a census of themselves in the desert as their new nation came into focus.

“Today we celebrate the numbers, the 250th anniversary, but like a census, this milestone must also be a springboard from which to consider where America is going,” wrote Jonathan Feldstein, president of the Genesis 123 Foundation, a nonprofit that aims to build ties between Jews and Christians, on his Substack.

On the other side, Rabbi Jonah Pesner of the Religious Action Center of Reform Judaism is among the faith leaders scheduled to participate in a virtual event Friday morning that organizers say will “explain why so many religious Americans of diverse faiths are alarmed and alienated by attempts to use America’s 250th birthday as an opportunity to frame the US as a ‘Christian nation’ and to misrepresent the approach to religious tolerance and freedom adopted by our founders and Constitution.”

The perspective is shared widely on the Jewish left, where many leaders say it is inappropriate and harmful for Trump to involve himself in Shabbat.

“When the state meddles in our sacred affairs, blurring the already fuzzy lines between church and state, it doesn’t elevate the Sabbath; it diminishes the democracy that 250 years of history were supposed to protect,” Rabbi Amichai Lau-Lavie of the progressive Lab/Shul wrote in a blog post Wednesday. “I suggest we each adapt this ‘National Shabbat’ in our own unique way – not because a leader commanded it, but because our humanity demands it.”

The debate comes ahead of the prayer rally planned for the National Mall on Sunday. The event, called Rededicate 250, is organized by a nonprofit called Freedom 250, which is advertising an event lineup featuring Christian music as well as “Freedom Trucks” that provide educational material provided by the conservative advocacy group PragerU and the Christian classical school Hillsdale College.

Organizers are also promoting performances by U.S. military bands as well as participation from several Trump administration officials, including Secretary of State Marco Rubio and Defense Secretary Pete Hegseth. Trump himself is set to appear by video, and House Speaker Mike Johnson, a Republican from Louisiana, will also take the stage.

Of the 33 prayer leaders set to appear, about half are of evangelical or non-denominational evangelical Christian practice. Baptist, Catholic and Seventh Day Adventist speakers will also speak.

The only non-Christian speaker on the lineup is Rabbi Meir Soloveichik, an Orthodox rabbi and senior scholar at the Tikvah Fund, a politically conservative Jewish think tank, who also sits on the Religious Liberty Commission that Trump created last year.

Rachel Laser, the Jewish CEO of Americans United for the Separation of Church and State, denounced the rally as part of a rising tide of Christian nationalism.

“If President Trump and his allies truly cared about America’s legacy of religious freedom, they would be celebrating church-state separation as the unique American invention that has allowed religious diversity to flourish in our country,” she said in a statement. “Instead, they continue to threaten this foundational principle by advancing a Christian Nationalist crusade to impose one narrow version of Christianity on all Americans.”

The rally comes as Americans are growing more appreciative of religion, even if they do not necessarily practice any themselves. A new Pew Research Center report out this week shows that an increasing minority of American adults say religion is “gaining influence in American life” and more than half of Americans say religion plays a positive role in society.

The proportion of Americans who believe Christianity should be declared the official religion of the United States has grown slightly in recent years and now stands at 17%, according to the survey. A much larger proportion of Americans, 43%, said they believe Christianity should not be an official religion but that the government should promote Christian moral values.

The White House will host a reception to mark the start of Shabbat 250 late Friday afternoon.

The attention to Shabbat jolted by Trump’s proclamation has spurred a wave of non-political attention to Shabbat, too. The writer Daniella Greenbaum Davis, for example, explained rabbinic teachings in a column in the Washington Post urging non-Jews to consider adopting Shabbat as a mindfulness practice.

“Shabbat is a Jewish tradition,” Davis wrote. “But the case for a weekly day of rest, taking a formal break from worldly concerns, is universal.”

This article originally appeared on JTA.org.

The post Trump national Shabbat divides America’s Jews ahead of National Mall prayer rally appeared first on The Forward.

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Talarico won’t campaign with Democratic House candidate who wants to open ‘a prison for American Zionists’

(JTA) — Maureen Galindo, the housing activist and conspiracy theorist whose rants about “billionaire Zionists” have defined her pursuit of a U.S. House seat in Texas, is within spitting distance of winning a Democratic runoff in a competitive San Antonio-area district.

But if Galindo becomes the nominee, she’ll be without the support of the state’s most prominent Democrat: U.S. Senate candidate James Talarico.

“This antisemitic rhetoric has no place in our politics. We need leadership in both parties willing to stand up and call out hate wherever it rears its ugly head,” the Texas state representative, whose own surging campaign has garnered national attention, said in a statement to the Jewish Telegraphic Agency when asked about Galindo.

Talarico’s campaign confirmed to JTA that he would not campaign with Galindo if she wins her May 26 runoff, in a district Democrats are hoping to flip following Republican-led redistricting in the state.

Talarico, a pastor, has sought to carve out a lane for himself as a religious progressive. While his interactions with the Jewish community have been minimal, his rejection of Galindo comes after he swore off support from pro-Israel lobbying group AIPAC and expressed criticism of Israeli Prime Minister Benjamin Netanyahu.

It was a forceful rebuke of an outsider candidate who has quickly personified an extreme in antisemitic rhetoric among Democrats as the party, caught up in hopes for a “blue wave” in the midterms, is also facing a delicate moment in its relationship with Jews.

Galindo, a sex and family therapist and single mother who rose to local prominence after fighting a proposed redevelopment project affecting her affordable housing, so far has spent only around $11,000 on her campaign. Yet she came in first in the 35th District’s heated Democratic primary in March with 29.2% of the vote.

Her runoff opponent, sheriff’s deputy Johnny Garcia, received 27% of the vote. The third- and fourth-place finishers endorsed Galindo after conceding. Local progressives have suggested that Garcia’s early endorsement from Democratic Majority for Israel along with his positioning as an establishment moderate may have hurt his standing among Democratic voters, while Galindo’s anti-establishment stances may have helped her.

Asked about Talarico’s rejection of her, Galindo told JTA that his stance “says he might be Zionist affiliated so I’ll move around him accordingly.”

“I wouldn’t have been running with anyone anyway,” she wrote in an email. “I run autonomous campaigns so I can maintain my freedom. That’s what people like about me.”

Galindo also told JTA that “coordinated media attacks declaring my anti-Zionist rhetoric as anti-Semitic” were “causing MORE harm to the Jews of San Antonio by playing into all the stigmas that they own the media.”

“Zionists WANT us to blame all Jews to shield them from the violence they perpetrate on Semites across the Middle East,” Galindo continued. “I’m not falling for it and will continue to protect all Jews from their corrupted leaders by constantly reminding folks that its NOT ALL JEWS. We need to be LOUD about our anti-Zionism in these times to protect our neighbors.”

The candidate has also disparaged other groups, including Latino men, whom she has said have a “colonizer mentality.”

When it comes to Jews and Zionists, the candidate has made no secret of her views.

“It’s all very complex. But it’s my perception that Zionist billionaires run the world,” she told the San Antonio Current this week, several days after The New York Times and other outlets publicized her past rhetoric to a national audience. “They’re of all religions. But especially Israeli, Jewish billionaire Zionists who disproportionately and factually own a lot of Hollywood production studios, media companies and banks.”

On social media this week she wrote, “ZIOS=GENOCIDAL EUROPEAN COLONIZER FREAKS.” She has elsewhere referred to the “synagogue of Satan,” a phrase with Biblical origins that was popularized by Louis Farrakhan to promote the idea that today’s Jews are inauthentic, and said that “Israeli leaders are not real Jews.”

On Instagram Wednesday Galindo wrote that, if elected, she would “write legislation so that all Zionism and support of Zionism is undoubtedly Anti-Semitic, since it’s Zionists harming the Semites.” The candidate added that she would turn a local immigrant detention center “into a prison for American Zionists and former ICE officers for human trafficking,” adding in parentheses, “It will also be a castration processing center for pedophiles which will probably be most of the Zionists.”

Appearing on Texas Public Radio this week, she refuted accusations of antisemitism while reaffirming that she opposes “Zionist Jews.”

“I’m not antisemitic. In fact my last serious relationship was with a Jewish man,” Galindo said. “I’m against Zionist Jews. When I said that the Jews who own Hollywood are doing this, do all Jews own Hollywood? No. The Zionist Jews do. The Zionist Jews own our media, our banks and all of our politicians.”

She added, “There’s plenty of evidence for what I’m saying in the Epstein files.”

On the same program, Garcia, Galindo’s opponent, condemned her for having made “antisemitic remarks” and said he had spoken to concerned local Jews about her rhetoric.

“It gets people to sit out of elections and lose faith in the Democratic Party,” Garcia said. “And my reassurance to them was, look, I understand how bad we lost you in 2024. We saw people leaving our party in droves. … These comments, it’s hurtful, and it does nothing good for our Democratic Party.”

On social media, Galindo has gone after Garcia by depicting him standing in front of U.S. and Israeli flags and saying he “took money from Israel to get into Congress & fund Israeli wars.”

Democratic Majority For Israel is mounting an 11th-hour mobilization effort against Galindo, launching a new six-figure ad campaign for Garcia. “Johnny Garcia is a coalition builder who supports a strong U.S.-Israel relationship and has been clear in standing against antisemitism,” DMFI head Brian Romick told Jewish Insider. “His opponent, on the other hand, proudly embraces vile, antisemitic conspiracies and if she advances could put a Democratic House majority at risk.”

Galindo has received support from Lean Left, a new Florida-based super PAC with unclear origins that has been linked to Republicans.

Asked about Galindo, the San Antonio Jewish Community Relations Council told JTA that it “condemns any and all hateful speech, including the use of antisemitic tropes, in public discourse.” It did not name any candidate in its statement.

San Antonio is home to an estimated 11,000 Jews, who were shaken last year by a mass shooting threat directed at a Jewish community center.

Since Galindo’s record of remarks has come to light, one of her former primary opponents rescinded his endorsement of her. “Over the course of the runoff, I have become increasingly troubled by a series of derogatory, inflammatory and conspiratorial statements directed toward Jewish people and others,” John Lira, a former Small Business Administration staffer, said in a statement.

Lira did not endorse Garcia, instead affirming he would “remain neutral in this runoff election.”

This article originally appeared on JTA.org.

The post Talarico won’t campaign with Democratic House candidate who wants to open ‘a prison for American Zionists’ appeared first on The Forward.

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Cornell trustees back Jewish president after confrontation with pro-Palestinian protesters

(JTA) — Cornell University’s Jewish president will not be penalized for a recent campus altercation with pro-Palestinian protesters who had surrounded his car following a campus debate on Israel, an investigation by the university concluded Friday.

The Ivy League school’s Board of Trustees issued a statement of support for Michael Kotlikoff following an investigation into the April 30 incident. Kotlikoff had recused himself from the investigation, which wrapped after eight days.

“President Kotlikoff has shown a steadfast commitment to Cornell’s values and principles, and we are confident he will continue to lead with integrity,” a Friday statement from the board’s ad-hoc investigation committee concludes.

The investigation also cleared the protesters, a mix of students and non-students, of any wrongdoing, even as it found that their actions “are inconsistent with university policies governing expressive activity and our standards for respectful conduct, safety, and the prohibition of intimidation.”

Kotlikoff will not be pursuing any complaints against the students involved, Cornell’s board said. The president himself did not immediately release a statement on the investigation’s results, and a spokesperson for the university declined to comment further.

The report’s release sought to quickly close the book on a whirlwind controversy at the Ithaca, New York, university, as long-simmering tensions between Kotlikoff and the campus’s pro-Palestinian contingent boiled over into a rare physical altercation between students and a college president.

The incident that prompted the investigation was the second part of a two-session debate on Israel, sponsored by the non-partisan Cornell Political Union. Kotlikoff was present to introduce the guest speaker, Jewish pro-Palestinian academic and activist Norman Finkelstein.

Multiple video sources from the Finkelstein event showed that, following the talk, members of the protest group Students for a Democratic Cornell followed the president to his car and appeared to try to block its path. When he did edge his way out of his parking spot, they said he bumped some of the protesters with his vehicle, releasing video to the student newspaper The Cornell Daily Sun to back up the allegation.

Kotlikoff issued a statement the next day calling the incident one of “harassment and intimidation,” while some of the protesters accused him of injuring them and running over one person’s foot. The university released its own footage from a security camera in a scene that presented a different view than that of the students, though the exact nature of the confrontation remains murky.

The Cornell trustees who conducted the investigation said the protesters’ initial claims of wrongdoing on Kotlikoff’s part could not be verified by campus police, in part because the affected individuals “refused medical treatment from the EMS team and refused to provide sworn statements as to their account of the incident.”

The board added, “None of the individuals at the scene have provided sworn statements to CUPD [campus police], despite CUPD’s repeated attempts to collect sworn statements in the days following the incident.” The Jewish Telegraphic Agency has reached out to Students for a Democratic Cornell for comment.

Some campus groups including the graduate student union and its affiliated labor union had called on Kotlikoff to resign. Some campus graduate student associations cited what they called an “explicit act of violence against these students” and what they felt was the “misleading nature” of Kotlikoff’s own statement. Cornell’s chapter of the American Association of University Professors also criticized the president’s actions.

But Kotlikoff had his supporters, too. National outlets including The Washington Post’s editorial board celebrated him for having “stood up to campus bullies.” A faculty and student petition supporting him also circulated this week. The petition, which was shared with JTA, says Kotlikoff acted appropriately in the face of “physical intimidation.”

“If we characterize the obstruction of a vehicle and the pursuit of an individual as ‘peaceful protest,’ we erode the safety of our entire campus,” reads the petition, whose signatories, including the number, have not yet been made public. “This is not a matter of siding with a specific policy or a specific person. It is about whether Cornell remains a place where any member of our community (student, faculty or staff) can move freely without fear of being surrounded or harassed.”

Since his appointment as Cornell’s president in 2024, initially on an interim basis, Kotlikoff has weathered a series of Israel-related controversies. He drew blowback from academic freedom advocates for criticizing a planned class to be taught on Gaza by a Jewish pro-Palestinian professor, and in March vetoed two anti-Israel student government resolutions. Under his watch the university also struck a controversial deal to pay $60 million to the Trump administration to resolve antisemitism investigations.

Menachem Rosensaft, an adjunct professor at Cornell’s law school and former general counsel of the World Jewish Congress, is one of Kotlikoff’s backers on campus. Rosensaft told JTA that, though Kotlikoff has made clear his own pro-Israel views, he remains committed to free expression on campus — which he argued the protesters were trying to silence.

“People who have an agenda don’t like those who don’t have an agenda, and who just want to play it straight down the middle,” Rosensaft said. “Mike has played it straight down the middle and he is doing it appropriately. The university is lucky to have him and I’m pleased to say that the board agrees.”

Kotlikoff’s commitment to the debate series on Israel, despite his personal disagreements with Finkelstein, was proof of this, Rosensaft suggested. The first part of the series had featured Israeli historian Benny Morris, and the debate series boasted an unusually diverse list of ideological partners, ranging from Students for Justice in Palestine to the Zionist Organization of America, pro-Israel advocacy group StandWithUs and Cornell’s Jewish Studies program.

Cornell’s commencement is set for May 23. Kotlikoff is scheduled to deliver an address.

This article originally appeared on JTA.org.

The post Cornell trustees back Jewish president after confrontation with pro-Palestinian protesters appeared first on The Forward.

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