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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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UNRWA in Gaza Has Been Replaced; It’s Time to Shutter the Agency

Palestinians pass by the gate of an UNRWA-run school in Nablus in the West Bank. Photo: Reuters/Abed Omar Qusini.

The UN Relief and Works Agency — or UNRWA — in Gaza has been replaced by over a dozen other aid organizations. UNRWA’s decades-long monopoly on aid and services has finally been broken, presenting a rare opportunity for deradicalization and, eventually, peace.

What’s more, the international community now has a model for how to replace UNRWA everywhere it operates, not just in Gaza.

The UN Security Council approved President Donald Trump’s proposal to build a “Board of Peace” on November 17 that will oversee the deradicalization of Gaza and the dismantlement of Hamas’ terror state. But Trump’s vision will not succeed until UNRWA is shuttered.

UNRWA was created with a temporary mandate after Israel’s 1947-1948 War of Independence to provide aid and services to approximately 750,000 Palestinian Arabs displaced by the war.

Over the past 75 years, UNRWA’s mandate has ballooned. Not only does UNRWA continue to provide a myriad of services in the jurisdictions where Arab refugees from 1948 immigrated, but refugee status has been passed from generation to generation. As a result, what was a relatively small refugee population in 1948 (compared to other 20th century refugee populations) is today a large and growing 21st century refugee population with no end in sight. UNRWA counts 5.9 million Palestinian refugees and has an annual budget of over a billion and half dollars.

UNRWA schools teach the belief that Palestinian refugees and their millions of descendants would all return to the modern state of Israel — an outcome that would immediately erase Israel’s Jewish majority.

The focus on “return,” coupled with the well-documented glorification of terror and incitement — including arithmetic problems involving numbers of Palestinian “martyrs,” antisemitic tropes, and naming schools and soccer fields after suicide bombers — has produced generations of indoctrinated and radicalized Palestinian children.

UNRWA staff participated in the horrors of October 7, praised the violence on social media, and Israeli hostages were held captive in UNRWA facilities for months during the war.

Once Israel exposed the extent of UNRWA’s involvement in terror, Israel’s Knesset passed legislation in October 2024 to end coordination with UNRWA and to rescind the special privileges and immunities that Israel granted the organization. Israel’s actions made it difficult for UNRWA — which had used the Jewish State as its base of operations for decades — to continue delivering its services.  

UNRWA advocates warned that Israel’s new law would have catastrophic consequences. It didn’t.

Israel’s justified decision to cease cooperating with UNRWA demonstrated quickly that other organizations and state actors — without the proclivity towards terror — were willing and able to step in.

UNRWA candidly describes itself as a quasi-state actor. This is true. For decades, UNRWA in Gaza provided services — like trash collection, education, and health clinics — that should be the responsibility of the state. In Gaza, this meant that Hamas outsourced its governmental obligations to UNRWA — with the international community picking up the bill — financially freeing Hamas terrorists to hoard weapons and build a terror fortress underneath Gaza.

Before October 7, UNRWA was the second biggest employer in Gaza and provided basic services like sanitation, health, and education to over a million people. After Hamas launched the war, UNRWA — swiftly announcing that it was not the terror organization’s responsibility to care for distressed Gazan civilians — went into high gear, taking over additional aid distribution functions.

In January 2025, when Trump negotiated the first ceasefire between Israel and Gaza, the UN established a new initiative with a dedicated online tracker to monitor aid entering Gaza. The tracker reports that UNRWA has not brought any aid into Gaza since January.

According to an Israeli official familiar with aid delivery in Gaza, the basic services performed by UNRWA before and during the first year of the war are now performed by other actors in the enclave. The United Nations Development Programme (UNDP) is managing most of the waste management in the enclave. Fuel distribution is managed by the United Nations Office for Project Services (UNOPS). The World Central Kitchen has been effective at delivering food alongside the World Food Program (WFP), which is also handling the broader logistics function for aid delivery in Gaza — a function WFP performs worldwide. UNICEF has taken a larger role in children-related humanitarian responses, and the World Health Organization (WHO) is providing medical aid to field clinics and hospitals.

This is how the rest of the world manages humanitarian crises caused by wars and natural disasters, and the correct way to manage the crisis in Gaza: with organizations that have a temporary mandate to deliver aid. Once the crisis has passed, those services should once again be the responsibility of the state. 

Funding UNRWA — a self-described quasi-state — for over three quarters of a century to run services that should be the responsibility of a state government has been a calamity for Gaza and the region.

US taxpayers have historically been UNRWA’s largest donor, and have contributed over seven billion dollars to the UN agency since its creation. Congress has voiced consistent but limited support for ending UNRWA funding, and both Presidents Trump and Biden previously cut taxpayer dollars to the UN agency.

UNRWA supporters — including UNRWA’s US organization that lobbies Washington for support and funding — railed against attempts to cut funding, arguing that “UNRWA is irreplaceable,” a slogan often employed by UNRWA staff and advocates.

The reality is that UNRWA in Gaza has already been replaced.

Sadly, UNRWA’s multi-generation radicalization campaign in Gaza is not unique. The same brainwashing is happening wherever UNRWA operates, breeding terrorists and terror sympathizers across the region.

The UN and the international community can use the Gaza model to replace UNRWA’s corrosive monopoly on aid to Palestinians across the region.  

The Trump administration now has an opportunity to wield its influence with other major UNRWA donors — namely the EU, Qatar, Saudi Arabia, Turkey, Canada, and Japan — to redirect their UNRWA funding to relief organizations that can deliver the much-needed aid and services without the radicalizing agenda. This critical reform should be implemented if the world truly wants to bring about peace.

Enia Krivine is the senior director of the Israel Program and the National Security Network at the Foundation for Defense of Democracies. Follow her on X @EKrivine.

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In New York City, Jews Are Accused of Breaking ‘International Law’ for Supporting Israel’s Existence

New York City mayor-elect Zohran Mamdani holds a press conference at the Unisphere in the Queens borough of New York City, US, Nov. 5, 2025. Photo: REUTERS/Kylie Cooper

Last month, New York City’s Park East synagogue hosted a talk on matters of American Jewish interest, including immigration to Israel.

Outside, a crowd of protesters raged against the event’s Jewish participants, including cries of “we need to make them scared,” “f—king Jewish pricks,” and “globalize the intifada” (a phrase the United States Congress officially recognizes as a call for violence against the Jewish people).

Mayor-elect Zohran Mamdani’s response has been described by some Jewish leaders as “ambivalent” or “hollow.”

It was not ambivalent, and it was not hollow.

Mamdani’s statement was outright terrifying:

The Mayor-elect has discouraged the language used at last night’s protest and will continue to do so … he believes every New Yorker should be free to enter a house of worship without intimidation, and that these sacred spaces should not be used to promote activities in violation of international law.

(Spokesperson for Mayor-elect Mamdani, November 20, 2025. Emphasis added)

International law?

A lecture at a synagogue violated international law?

To be clear, in addition to being absolutely protected by America’s First Amendment, a talk about Jewish immigration at a synagogue does not even remotely violate any international law, convention, or treaty.

It is well known that the Mayor-elect promised to arrest Israeli Prime Minister Benjamin Netanyahu should he ever visit New York City, supposedly for reasons of “international law.” Ironically, doing so would actually violate both US Federal law as well as several of the very international laws Mamdani claims to uphold — a legal topic I’ve previously discussed in depth.

Yet in this case, the soon-to-be mayor of New York City was not accusing a foreign leader of war crimes: he was accusing Jews.

Not Israeli leaders — Jews. American Jews. New York Jews.

For attending a talk at a synagogue.

Let that sink in for a minute.

While you do, let’s recall Amsterdam, November 2024: the local Muslim population carried out an actual, modern day pogrom against visiting Israeli soccer fans, literally hunting them through the city streets. For hours, the Dutch police were nowhere to be found.

It’s important to note that Amsterdam’s city government speaks about Israel, and treats its local Jews, in a manner starkly similar to Mamdani.

Just one example: Amsterdam police have the right to refuse assignments on moral grounds. One of the assignments police frequently refuse is protecting Jewish sites, including Holland’s National Holocaust Museum. On “moral grounds.” And with the legal support of the government.

The New York City police will soon be under the command of a mayor who accuses American Jews of war crimes. In a city where violent antisemitic attacks have already reached shocking levels, the police are about to become unreliable at best, and perhaps even hostile.

Matters under the mayor’s direct authority, such as police protection, are only the beginning. Dozens of city agencies could be next.

For example, Mamdani has promised to cut New York City’s relationship with Israel’s Technion University via Cornell University. The mayor does not directly control this decision, but he does have the power to appoint members of the board of management of the Roosevelt Island Operating Corporation, which can then force Cornell into decisions against the partnership.

In the coming years, New York City will see dozens of other political appointments, some visible and others subtle, and they will impact every aspect of the City’s culture, education, and safety, for years to come.

So what can we do about it?

To answer that question, one must first understand the scope of the problem.

At a 2001 conference in Durban, South Africa, the Palestinian Authority and its various allies (including Qatar and Iran) launched what later became known as the “Diplomatic Intifada.” Their target was the generation just being born: today’s 18-24 year old cohort. Their timeframe was decades, and their budget was essentially unlimited.

I saw this tsunami of antisemitism fast approaching during the Gaza war in 2009, and I moved to Israel shortly after. But Aliyah is not a viable or attractive option for everyone. I have dedicated my career to doing everything I can to make a meaningful change on an appropriately large scale.

For your part, you can do these things: Be utterly committed to truth at any cost and speak without compromise.

Some Jewish leaders irresponsibly called Mamdani’s statement “ambivalent” or “hollow” instead of what it was: terrifying and malicious. If uncompromising honesty endangers your job, get a new one. If it endangers your place in your community, find a new community. And if it endangers your safety — move. Yes, this takes courage, maybe even sacrifice. Yes, this is blunt, hard, and perhaps even costly advice. Yet the cost of silence will ultimately be far greater. (Remember 1938?)

Raise your children (or your future children) to understand and appreciate the importance of Israel, of Judaism, and of basic respect for truth itself. Teach them to be strong, unafraid, and true to their values. Learning starts at home, values start at home, and it all starts early.

Daniel Pomerantz is the CEO of RealityCheck, an organization dedicated to deepening public conversation through robust research studies and public speaking.

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At My School and Others, Students for Justice in Palestine Continues to Erase History

Rutgers University students holding an anti-Zionist demonstration on March 19, 2024. Photo: USA Today Network via Reuters Connect

On the two-year anniversary of the Oct. 7 attacks, the University of Florida’s chapter of Students for Justice in Palestine (SJP) hosted a vigil directly in front of our school’s library to “honor the martyrs,” where they continued to promote the genocide libel.

I asked them, “Why do this on the anniversary of the 10/7 massacre?” Almost mindlessly, as if they were still taking cues from a toolkit, they dodged the question and centered their preferred victims with: “Do you know how many Palestinians were killed on October 7th?”

There was no mention of the Nova festival or the kibbutzim. No condolences for the 1,200 innocent people murdered or the 251 taken hostage. No acknowledgment that this attack, perpetrated by Palestinian terrorists, was and still is widely supported in Palestinian society. SJP students were more interested in legitimizing their heroes by comparing Hamas to the Black Panther Party.

The US Civil Rights movement achieved its goals through nonviolent protests like sit-ins and boycotts, not stabbing attacks, blowing up public places, or calling for the annihilation of American citizens. Hamas was founded with the express goal of eradicating Israel and murdering Jews.

Since the IDF didn’t enter the war that SJP claims has been a “genocide” until 20 days later, why pick 10/7 to hold the vigil? It seems like they did so to invalidate Jewish mourning and bolster Hamas propaganda.

This kind of narrative erasure is not new for the Palestinian National Movement.

Nakba Day is held on May 15, supposedly to mark the “catastrophe” of Israel’s creation, and the embarrassment of losing the 1948 war (which they started). But on May 15, 1948, the refugee crisis that Palestinians claim to mourn hadn’t even begun. It was the day after Israel announced its independence, when five surrounding Arab armies invaded, along with help from the local population (now known as the Palestinians). Yasser Arafat chose this day for the same reason SJP chose 10/7, to overtake Jewish memory in public discourse.

Clearly, they don’t want to convince anyone based on the merits of their position. It appears they want to coerce the public into agreeing with them, which is why they responded to my question the way they did.

The histories of Palestinians and Jews are intertwined, and it is dangerous to distort part of history to fit one’s agenda. We must hold ourselves to the same standard, and acknowledge the suffering of Palestinians throughout the history of this conflict, but that doesn’t mean blaming Israel for everything. Doing so is dangerous, especially towards the Jewish students at the University of Florida (UF), which comprise nearly 20% of the undergraduate population.

There is a future in which Jewish and Palestinian voices can work together, but only when SJP is open to hearing other perspectives and participates in an actual campus dialogue. I urge members of SJP to think critically about the accusatory messages they are spreading. By spreading this propaganda, it tarnishes innocent Jewish and Zionist students, distorts truth, and makes reconciliation more difficult.

I also encourage every student to conduct their own research, and not get caught in this cycle of misinformation. By engaging effectively with both SJP and pro-Israel organizations, and doing research for themselves, a safer and more educated campus is possible.

When the peace deal was brokered and the hostages were finally returned home, I hoped to see SJP celebrating alongside their Jewish peers. It didn’t happen — but it is only when we come together to celebrate these victories and remember our shared history that we can end this cycle of violence.

David Caine is a CAMERA fellow and second-year journalism student at the University of Florida.

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