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On one foot: Five essential things to know about Abraham Joshua Heschel on his 50th yahrzeit

(JTA) — Last week marked the 50th yahrzeit — or Hebrew anniversary — of the death of Rabbi Abraham Joshua Heschel (1907-1972), the theologian, scholar, philosopher, Holocaust survivor and modern-day prophet who was long associated with the Conservative movement’s Jewish Theological Seminary but whose embrace of “radical amazement” wasn’t contained by any movement or denomination. Monday is also Martin Luther King Jr. Day: The rabbi and the minister have often been linked thanks to Heschel’s civil rights activism and iconic photographs of them in the front lines of the march from Selma, Alabama, to Montgomery on March 21, 1965. (See below for events tied to the legacies of both men.)

I confess that Heschel’s lavish, epigrammatic prose and devotion to the living reality of God didn’t speak to a buttoned-down skeptic like me. I might quote his book “The Sabbath,” a lovely articulation of how Shabbat forms an island in time, but I’m more comfortable discussing Heschel’s political views, like his opposition to the Vietnam War, than his ideas on God and humankind.

I suspect others are similarly intimidated by Heschel, and could use a gentle onramp. For help I turned to Rabbi Shai Held, author of  “Abraham Joshua Heschel: The Call of Transcendence” (2015) and the president and dean at Hadar, the nondenominational yeshiva. I challenged Held to name five works, articles, films or other media that would help people appreciate who Heschel was and why he remains celebrated.

“I fell in love with Heschel as as a teenager, because I felt he both articulated intuitions about the world that I had but didn’t remotely have language for, and he also was the first person I had heard articulate a vision of what Judaism thought that the good life could look like,” Held told me. “As a day school grad I felt I knew a lot of stuff about Judaism, but if you asked me ‘what is Judaism about and what is it for,’ I would have had no idea what to say. And Heschel gave me that narrative. It was a story that spoke to my mind and my heart at the same time. It was like asking me to become something in the world and that was incredibly moving to me.”

Here are five great ways to access Heschel, with comments by Rabbi Held. I plan to make this an ongoing series of introductions to Jewish thinkers, writers and artists who are making news or are particularly relevant to the current Jewish conversation. If there is someone you’d like to see discussed, drop me a line at asc@jewishweek.org.

(For Rabbi Held’s own introduction to Heschel, see his video, “Why Amazement Matters.”)

“The Sabbath,” (1951)

(In this slim volume, Heschel describes the Sabbath as a “palace in time,” and an opportunity for spiritual communion with the potential to help shape how its observers live the other six days of the week.)

“The number of people I have met in my travels, who tell me about how that book opened them up to spirituality, is staggering. Two things about that book are very moving. One is, at a time when American Judaism was about integration and success, Heschel launched this dramatic insistence that Judaism was about the life of the spirit. I think it landed like a bomb for a lot of American Jews. It was totally revolutionary to them. One of the ways that the book has resonated and continues to resonate is that Heschel is rebelling against a culture of technology, and wants to place a stake in the ground for the value of appreciation and gratitude. One of my favorite sentences in all of Heschel is that ‘Mankind will not perish for want of information; but only for want of appreciation.’ That line is from ‘God in Search of Man,’ but I think ‘The Sabbath’ is about Shabbat as a practice of appreciation.

“I also think that people had internalized the Christian, anti-Jewish idea that Christianity was about inwardness and spirituality and Judaism wasn’t. Heschel responds: We gave the world the gift of Sabbath which is about living in the presence of God.”

“God in Search of Man,” part 1 (1955)

(Held calls Heschel’s companion volume to his earlier work “Man Is Not Alone” a “beautiful evocation of what wonder and gratitude look like.”)

“This is Heschel as a phenomenologist: What is it like to have a sense that our lives are not something that we earned and that part of the religious life is to repay this extraordinary gift? He needs to write in a poetic mode, in part, because he’s trying to evoke in his readers a sense of gratitude, a sense of indebtedness, a sense of obligation. What I tried to do in my book is to [delete] sort of argue that amidst all that poetry, there’s an argument: Wonder is what opens the door to obligation. Wonder is about reawakening a sense that all of us, just by the nature of being human, have an intuition that we’re obligated to something and someone.”

“The Prophets,” 1962

(Heschel provides compact profiles of seven biblical prophets and attempts to understand the phenomenon of prophecy in general. Held recommends starting with the chapter titled, “The Theology of Pathos.”)

“Heschel makes the most eloquent case I think any Jew has ever made since the prophets for a God who cares, a God who is stirred to the core of God’s being by human suffering and especially human suffering that stems from oppression. It’s Heschel’s attempt to reclaim the God of the Bible from what he saw as the ravages of abstract philosophy that reduces God to an idea. God is not an idea. God is someone who cares about us. God has a name. There’s this amazing speech he gives to Jewish educators somewhere where he says, ‘I was invited to a conference to talk about my idea of God and I responded to them and said, ‘I don’t have an idea of God, I have God’ —  Hakadosh baruch hu [the Holy one, blessed be God] who makes a claim on my life.”

“Religion and Race,” 1963

(On Jan. 14, 1963, Heschel gave the speech “Religion and Race” at a conference of the same name in Chicago, where he became close to King.) 

“First of all, you see how Heschel’s theology and his activism are so entirely interwoven: The God who loves the downtrodden, the God who loves widows and orphans, is the God who requires us to stand up and fight for civil rights. It’s also extraordinarily beautiful, in that it combines really interesting biblical interpretation with [theological depth and profound] moral passion. Part of what Heschel and King meant to each other is that each one of them saw the other as a kind of living proof that God had not abandoned the downtrodden — and King was very important to Heschel in the context of the theology of of the Shoah: Martin Luther King embodies the reality that God has not abandoned the world. He really believed Martin Luther King was channeling God, nothing less than that.”

The NBC Interview (1972)

(Shortly before he died at age 65, Heschel recorded an interview with broadcaster Carl Stern. It aired on Dec. 10, 1972, on NBC-TV as an episode of “The Eternal Light,” the long-running religion and ethics show produced in conjunction with the Jewish Theological Seminary.) 

“He makes this incredibly beautiful statement about telling kids to live their life as if it were a work of art. Which is just amazing — so beautiful and so simple. And there’s also this really interesting moment where Carl Stern asks him if he’s a prophet and he says, ‘You know, I cannot accept such a compliment. I am not a prophet. I am a child of prophets. But indeed the Talmud says all Israel are the children of prophets.’ I just love that  combination of  humility and elevatedness. That interview [offers a powerful glimpse of him as a human being, and not just a bunch of words on a page. You see a real person]. is also what makes him actually a human being and not just a bunch of words on a page. You see a real person.”

On Monday, Jan. 16 at 7 p.m. ET, Shai Held will join Arnold Eisen, chancellor emeritus of the Jewish Theological Seminary, for a Martin Luther King Jr. Day conversation reflecting on Heschel’s life, thought and legacy. (Register here for Zoom link.) That same night, at 8 p.m. ET, Yeshivat Chovevei Torah will commemorate Heschel’s 50th yahrzeit with a discussion with his daughter, Susannah Heschel, the Eli M. Black Distinguished Professor of Jewish Studies at Dartmouth College. (Register here.)


The post On one foot: Five essential things to know about Abraham Joshua Heschel on his 50th yahrzeit appeared first on Jewish Telegraphic Agency.

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Anti-BDS order will test Mamdani on day one

Outgoing New York City Mayor Eric Adams is immediately testing his successor’s position on the boycott Israel movement as Zohran Mamdani takes office, at a moment when the city’s Jewish community remains divided over the next mayor’s priorities and his stance on Israel.

On Wednesday, Adams signed an executive order barring city agencies from participating in Boycott, Divestment and Sanctions efforts, which would pre-empt any moves by city officials to divest from Israel Bonds and other Israeli investments. Mamdani, a strident critic of Israel, has pledged to end the city’s decades-long practice of investing millions in Israeli government debt securities and has said he would order the arrest of Prime Minister Benjamin Netanyahu if he visits New York.

Mamdani’s transition team had no immediate comment.

But Adams was prepared for a response. “If the incoming administration wants to reverse” the executive order, then “that is on their watch,” he said.

Why ban BDS now? 

Adams announced the measure in remarks at the North American Mayors Summit Against Antisemitism, organized by the Combat Antisemitism Movement, in New Orleans, Louisiana. “You are being targeted,” Adams said. “And we have to be as intelligent and as focused, as strategic as possible. … That’s why I am signing an executive order today to deal with BDS, so we can stop the madness that we should not invest in Israel.”

Fabien Levy, the deputy mayor for communications, said the move, weeks before Adams departs, was “a flag in the ground” to state that the current administration “will not waver in the fight against antisemitism.”

New York City is home to the largest concentration of Jews in the United States. Many Jews view the bonds as a bulwark against the BDS movement, whose co-founder has stated that the goal is to apply economic pressure on Israel to end its occupation of the West Bank and to abolish Israel as a Jewish state.

The city’s investment in Israeli bonds was a flashpoint in the Democratic primary for mayor and in the general election. Mamdani, who co-founded the Students for Justice in Palestine chapter at Bowdoin College, pledged to publicly back the movement to boycott Israel. In an interview with the Forward in April, Mamdani said he would end Adams’ policies that he regarded as a violation of international law and human rights.

The city’s Jewish voters split in the competitive mayoral election last month — with former Gov. Andrew Cuomo receiving the support of most voters who identify as Jewish and dominating in Hasidic and Orthodox strongholds, while Mamdani got 31% of the vote and swept progressive Jewish neighborhoods in Brooklyn and Manhattan on his way to a citywide win. A recent poll of 745 American Jews by the Jewish People Policy Institute found that 64% of respondents view Mamdani as both anti-Israel and antisemitic, and 67% believe his election would make New York City’s Jews less safe.

Nonetheless, Mamdani’s positions on BDS and stance on the Israeli-Palestinian conflict resonated with a plurality of voters. Nearly half of Mamdani voters, 49%, said his position was a factor in their support, according to a CNN exit poll.

Levy, who is Jewish and accompanied Adams both on his four-day farewell trip to Israel and to Louisiana, said that the mayor is sending a message about what the city’s values are, “even if hating Israel has suddenly become ‘the cool thing’ by some.” In meetings and public remarks during his swing in Israel, Adams pointed out that Mamdani won with 50.4% of the vote, and that his policies were not popular. Mamdani met with Adams at Gracie Mansion earlier this week, a meeting that was kept private.

Mamdani will also have to decide whether to disband the recently-created mayor’s office to combat antisemitism, which has pursued a measure adopting the controversial International Holocaust Remembrance Alliance definition of antisemitism, which considers most forms of anti-Zionism as antisemitic. He’ll also need to decide whether to take action on Adams’ new  New York City–Israel Economic Council, an initiative to strengthen economic ties with the Jewish state.

What the executive order says 

Adams’ anti-BDS order bars agency heads, chief contracting officers and other mayoral appointees with contracting authority from adopting practices that discriminate against Israel or Israeli citizens. It also directs the city’s chief pension administrator and pension trustees appointed by the mayor not to support divestment from Israel Bonds or other assets.

Brad Lander, the outgoing city comptroller overseeing pension fund investments and a Mamdani ally, ended the city’s half-century practice of investing millions in Israeli government debt securities in 2023 when the holdings matured.

At the time, the city’s pension funds held $39 million in Israel Bonds, with a roughly 5% return. Lander, who is Jewish, maintained that he was following the city’s policy of avoiding foreign sovereign debt, treating Israel the same as other countries rather than giving it special treatment in the pension portfolio.

City pension funds also held more than $315 million in Israel-based assets, including nearly $300 million in common stock and over $1 million in Israeli real estate investment trusts.

Mark Levine, the comptroller-elect who is also Jewish, pledged to repurchase the bonds as part of the city’s portfolio. “This has been a rock-solid investment for decades,” he said. “Israel has never missed a bond payment, and a good, balanced portfolio should have global diversity.”

The post Anti-BDS order will test Mamdani on day one appeared first on The Forward.

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Senate Foreign Relations Committee advances Yehuda Kaploun as antisemitism envoy, with some dissent

(JTA) — Rabbi Yehuda Kaploun moved a step closer to becoming the next U.S. antisemitism envoy on Wednesday, as the Senate Foreign Relations Committee voted to advance his nomination in a divided 14-8 tally that reflected the partisan tensions surrounding his bid.

All 12 committee Republicans supported Kaploun, while only two Democrats — Sen. Jeanne Shaheen of New Hampshire and Sen. Jacky Rosen of Nevada — joined them.

Kaploun, a Chabad rabbi, businessman and 2024 Trump campaign surrogate, used his November confirmation hearing to highlight his personal encounters with antisemitism and to emphasize education, particularly about the Holocaust, as the central tool for combating hatred.

But Democrats focused instead on the administration’s approach to right-wing antisemitism, pressing Kaploun on Trump’s failure to denounce the extremist influencer Nick Fuentes after a recent interview conducted by Tucker Carlson. Kaploun avoided direct criticism of Trump, stressing free speech principles while asserting that the administration “is clear in condemning antisemitism.”

The vote came two weeks after 18 House Democrats urged the Senate to reject Kaploun’s nomination, citing his past partisan comments and legal controversies previously reported by the Jewish Telegraphic Agency. Shaheen said Wednesday she remained concerned about those remarks but hoped Kaploun would “be above partisanship” if confirmed, according to Jewish Insider.

Speaking soon after the vote at the Combat Antisemitism Movement’s North American Mayors Summit in New Orleans, Kaploun framed the challenge in civic terms.

“Antisemitism is anti-American. Racism is anti-American,” he said. “Myself, the president, the secretary of state, and the entire administration are going to work tirelessly to make sure religious liberty, justice, and restoring respect for humanity for everybody is the goal.”

The post Senate Foreign Relations Committee advances Yehuda Kaploun as antisemitism envoy, with some dissent appeared first on The Forward.

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Campus Frontlines: Professors and Students Continue to Fuel Antisemitism

A pro-Hamas group splattered red paint, symbolizing spilled blood, on an administrative building at Princeton University. Photo: Screenshot

There may be a ceasefire between Israel and Hamas, but on university campuses globally, antisemitism has yet to end. The encampments that took up space both on the lawns of universities and on the front pages of newspapers may be gone, but the new form of antisemitism, one that student leaders and professors are driving, is not.

The top global universities are expected to train students to become the next leaders in society. That requires complex courses to be taught with accuracy and objectivity.

This is not the case at Princeton, however. One course, entitled Gender, Reproduction, and Genocide, is scheduled for the spring 2025-2026 semester.

Taught by Nadera Shalhoub-Kevorkian, the course is said to explore “genocide through the analytic of gender” and specifically will focus on the “ongoing genocide in Gaza.”

In the course, students will “engage reproductive justice frameworks,” suggesting that Israel is committing genocide by deliberately targeting institutions that would prevent women from becoming pregnant. However, this claim, spread by the UN, has no factual basis.

The UN report relies on a 2024 ABC News story that claimed an IDF shell was deliberately fired at an IVF clinic in December 2023, allegedly destroying more than 4,000 embryos with the intention to “prevent births.”

But even ABC News and its sole source, who was not present at the time, could not verify that an IDF shell caused the damage. In fact, a wide-angle photo of the scene shows a nearby high-rise building visibly damaged, while the IVF clinic itself appears fully intact.

If the course’s entire framework being held up by falsified information wasn’t enough, it also seeks to compare the history of the “genocide” in Gaza to other genocides, including the Holocaust. There is no lack of moral clarity more evident than flattening the Holocaust into a political talking point. No comparison can be made between a war of defense and the industrialization of murder that the Nazis waged against the Jewish people.

Yet, this vile comparison does not come as much of a surprise, considering the professor herself has, in the past, denied the murder and assault of Jews.

Antisemitism from faculty is not limited to academic courses. A Students for Justice in Palestine (SJP) chapter at University College London hosted Samar Maqusi as part of a series titled “Palestine: From Existence to Resistance.” Although the lecture was advertised as a discussion on the origins of Zionism, Maqusi instead promoted classic antisemitic tropes, including that Jews require the blood of gentiles for making their “special pancakes,” referring to a medieval blood libel in which Jews use the blood of gentiles for making matzah.

Unfortunately, many discussions of Zionism on university campuses come from those with hostile and thus inaccurate beliefs on what it truly means to be a Zionist.

Even in an interfaith discussion at the City College of New York, a Hillel director was told he was “responsible for the murder” of Gazans and caused “disgust” in other participants because he was a Zionist. Activist and student groups further condemned the interfaith discussion. Not in favor of defending the Hillel director whose sole wrongdoing was being a Jew, but because interfaith efforts were causing the “normalization of Zionism.

In warping the definitions to fit the narrative of the speaker or lecturer, lectures and campus spaces have become breeding grounds for bias and thinly veiled antisemitism.

Antisemitic Student Voices

Student leaders and activists have also frequently isolated their Jewish peers.

At The Harvard Crimson, one column suggests that there are some “visions of Zionism more morally objectionable” and therefore one might “feel wary of staying friends with Zionists.” It should then be no wonder to the author why Jewish students feel isolated on campuses.

This becomes all the more problematic when the students elected to represent the entire student union are not neutral nor representative on complex issues, particularly regarding the Israeli-Palestinian conflict at large.

At the University of Oxford, the Oxford Student Union elected Arwa Elrayess as the incoming president. She has been part of a no-budget documentary on the pro-Palestine protests that erupted after October 7. In one post promoting the film, Elrayess makes the moral equivalence between the Holocaust and the war against Hamas in Gaza by comparing the deaths of Anne Frank and Hind Rajab, a Gazan civilian.

Elrayess is meant to represent all students equally. Still, her posts suggest otherwise and are part of a worrying trend of using Jewish trauma to uncritically discuss Israel’s war.

As the current academic year continues, it remains clear that the issue of antisemitism on campus has not gone away, nor can it be afforded to be swept aside and ignored. When courses are built on debunked claims and student leaders use Holocaust inversion to further their anti-Israel narratives, it becomes evident that this issue is not isolated but rather is systemic, requiring urgent and sustained action.

Jewish students on campuses worldwide deserve the same safety and respect as any other student, and all students deserve an education grounded in truth and accuracy. The moral and intellectual integrity of higher education depends on confronting antisemitism directly, rather than allowing it to fester under the guise of activism or academic freedom.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

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