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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.)
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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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Spanish Authorities Question Steel Workers Over Alleged Israeli Arms Sales, Sparking Outrage
Containers are seen in the Port of Vigo, Spain, March 13, 2025. Photo: REUTERS/Nacho Doce
Spanish authorities on Tuesday raided a steel factory near Bilbao, northern Spain, questioning staff over suspected violations of the country’s arms embargo on Israel – a move that has sparked outrage among local Jewish leaders and government officials, who denounced it as blatant intimidation.
According to the Spanish news outlet El Debate, police in Basauri – a town in Spain’s northern Basque Country – questioned staff at Sidenor Group, a steel manufacturer and trader, as part of a criminal investigation into alleged illegal arms sales to Israel.
José Antonio Jainaga, president of Sidenor, is accused of “smuggling and aiding in crimes against humanity or genocide by selling unauthorized batches of steel to Israel Military Industries,” according to the report.
However, Jainaga denied “any irregularity in the sales of steel to Israel” in testimony last year, asserting that the steel produced by Sidenor and exported to Israel was not “among the products subject to special control” by the Spanish government.
The Action and Communication on the Middle East (ACOM) group, a leading pro-Israel organization in Spain, strongly condemned the government’s latest actions as part of a “pattern of political pressure on economic actors for ideological reasons” and an “authoritarian drift and threat to democratic standards.”
“What should have been an administrative compliance process is increasingly perceived as a show of force by a government that has strayed from the standards of transparency, proportionality, and legal certainty promoted by the European Union,” ACOM wrote in a post on X.
“The combination of state intervention with a political climate that tolerates — and sometimes encourages — aggressive activism against Israel and its partners creates a scenario in which civil liberties and the legal security of companies and citizens are steadily eroded,” the statement read.
Spain under Sanchez: authoritarian drift and the threat to democratic standards
Recently, Spain witnessed an event that should alarm any international observer: the National Police conducted a raid on the headquarters of @sidenoraceros in Basauri, in Spain’s Basque Country,… pic.twitter.com/jAmEvcdUGa
— Acción y Comunicación sobre Oriente Medio – ACOM (@ACOM_es) February 10, 2026
ACOM also accused Spanish Prime Minister Pedro Sánchez of turning the country into one of Europe’s most hostile toward Israel, alleging the move was meant to divert attention from corruption scandals within his Spanish Socialist Workers’ Party and from recent electoral setbacks.
Since the start of the war in Gaza, Spain has launched a fierce anti-Israel campaign aimed at undermining and isolating the Jewish state on the international stage.
In September, the Spanish government passed a law to take “urgent measures to stop the genocide in Gaza,” banning trade in defense material and dual-use products from Israel, as well as imports and advertising of products originating from Israeli settlements.
More recently, Spanish officials also announced a ban on imports from hundreds of Israeli communities in the West Bank, eastern Jerusalem, and the Golan Heights.
Among all European Union members, Spain is the second country to take such action, following Slovenia — one of the bloc’s smallest economies — which became the first EU member to ban Israeli products in August, and potentially to be joined by Ireland, where parliament is currently working on a similar measure.
As a major trading partner, Israel exports roughly $850 million in goods to Spain each year — about half the value of Spanish exports to Israel — with products from the West Bank and the Golan making up only a small fraction of those shipments, according to the Israel Export Institute.
Last year, the Spanish government also announced it would bar entry to individuals involved in what it called a “genocide against Palestinians” and block Israel-bound ships and aircraft carrying weapons from Spanish ports and airspace.
Spain has also canceled a €700 million ($825 million) deal for Israeli-designed rocket launchers, as the government conducts a broader review to systematically phase out Israeli weapons and technology from its armed forces.
Amid this increasingly hostile stance toward the Jewish state, the Sánchez administration is facing mounting pressure from the country’s political leaders and the Jewish community, who accuse the government of stoking antisemitic hostility.
In December, Spanish authorities granted Airbus, the European aerospace and defense company, exceptional permission to produce aircraft and drones using Israeli technology at its Spanish plants – a move that reflects growing pressure from companies and domestic interests against the government’s push for trade sanctions on Israel over the war in Gaza.
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Antisemitic Incidents in UK Surged After Lethal Attack at Manchester Synagogue on Yom Kippur
Police officers stand outside the Manchester synagogue, where multiple people were killed on Yom Kippur, in what police have declared a terrorist incident, in north Manchester, Britain, Oct. 6, 2025. Photo: REUTERS/Hannah McKay
Antisemitic incidents in the United Kingdom spiked to their highest levels last year following the deadly attack at Heaton Park Synagogue in Manchester on Yom Kippur, the holiest day in Judaism, according to newly released data.
The Community Security Trust (CST), a nonprofit charity that advises Britain’s Jewish community on security matters, revealed in an annual report published on Tuesday that Oct. 2, the day of the car-ramming and stabbing attack that left two Jewish worshippers dead and three seriously wounded, saw 40 recorded antisemitic incidents. Another 40 such outrages occurred the next day.
These were the two highest daily totals for antisemitic incidents in 2025. More than half of the incidents included direct responses to the Manchester violence, with some celebrating what transpired.
Melvin Cravitz and Adrian Daulby, the Jews killed in the attack by Jihad Al-Shamie on Oct. 2, are the first victims of a lethal antisemitic terrorist attack in the UK since CST began tracking incidents in 1984.
In its latest report, the CST identified the surge in incidents as a perennial pattern following terrorist attacks targeting Jews.
Overall, CST recorded 3,700 antisemitic incidents in the UK in 2025, the second-highest total ever in a single calendar year and an increase of 4 percent from the 3,556 in 2024.
This is the first report in which more than 200 incidents occurred in every month. The year averaged 308 antisemitic incidents each month — an exact doubling of the 154 monthly average in the year before the Hamas-led Oct. 7, 2023, massacre across southern Israel.
“The tensions that exist in our society have not abated and are both deeper and more long-standing than anything we have experienced in modern times,” said Chief Constable Mark Hobrough, the UK’s national head for policing hate crimes, who called the figures “unacceptably high.”
Antisemitic incidents had fallen from the record high of 4,298 in 2023, which analysts say was fueled by Hamas’s Oct. 7 attack — the biggest single-day massacre of Jews since the Holocaust — when Palestinian terrorists slaughtered 1,200 people, kidnapped 251 hostages, and engaged in sadistic acts of brutal barbarism that one Israeli NGO described in a 2025 report as the “tactical use of sexual violence.”
According to CST’s report, “the enduringly high incident levels and type of content reported since the initial Hamas attack on Oct. 7, 2023, partly reflect the unprecedented length of the subsequent war, its geographical reach from Gaza to Lebanon and Iran, and its consequent continued foregrounding in media, politics and public debate. Anti-Israel protests have persisted, as did vigils for the hostages held in Hamas captivity and marches against antisemitism.”
Similar to the data observed in its latest report of increased antisemitic incidents following the Manchester synagogue attack on Yom Kippur, CST’s prior research also affirmed the trend in noting that 416 of 2023’s incidents took place in the week after the Oct. 7 massacre.
A surge of UK incidents also occurred on the day of and in the two days following the antisemitic terrorist attack at Bondi Beach in Sydney, Australia which left 15 dead. The alleged perpetrators are a father and son team. The father, Sajid Akram, has reportedly praised Islamic State and a top Al Qaeda propagandist.
“Two years of intense anti-Jewish hatred culminated in a jihadi terror attack at a synagogue on the holiest day of the Jewish calendar,” CST chief executive Mark Gardner said in a statement. “The terror attack then triggered even more antisemitism, showing the depths of extremism faced by Jews and all our British society.”
Gardner said the increase in violence and terrorism “makes CST even more determined to keep protecting our community, giving it strength and dignity so it can lead the life of its choice.”
Home Secretary Shabana Mahmood said in response to the report that the government was “providing record funding for security at synagogues, Jewish schools, and community centers.” She vowed, “I will go further to strengthen police powers so they can crack down on intimidating protests.”
Anti-Israel sentiment fueled antisemitism, according to the CST’s data, which showed that 1,977 incidents involved references to Israel, Palestine, the Hamas attack, or the ensuing war in Gaza. “This was true of 52 percent of the incidents reported in 2024, 43 percent of those in 2023, and 15 percent of those in 2022: a year unaffected by a significant trigger event in the region,” CST noted.
According to the report, 170 incidents in 2025 involved an assault, which represents a drop of 16 percent from 2024’s 202.
Geographically, the CST identified the majority of incidents (61 percent) occurring in Greater London (1,844) and Greater Manchester (425) since “these hubs of Jewish life are where the majority of the UK’s Jewish community resides and remain the main targets of anti-Jewish prejudice.” Other hot spots for antisemitism in the UK included West Yorkshire (131), Hertfordshire (126), Scotland (101), Sussex (68), Essex (67), and West Midlands (67).
“In all walks of life, Jewish people have been attacked, targeted, ostracized and excluded,” said John Mann, who serves in the House of Lords and as the country’s independent adviser on antisemitism. “Anti-Jewish racism is present in every sector and every corner of society.”
A further trend that CST identified was the evolving nature of antisemitism in the UK, noting that far right and far left narratives have begun to blend together in an expression of what political scientists have described as the “horseshoe theory” wherein extremists from both sides of the ideological spectrum come to unite around recognizing their common enemy.
“The far-right discourses pervading Israel-related antisemitism showcase the mechanism of contemporary anti-Jewish hate, wherein traditional doctrines of extreme left-wing and extreme right-wing antisemitism overlap in their centralizing demonization of Israel, Zionism and, to varying degrees of unambiguity, Jews,” the report stated.
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Trump is poised to reinforce Iran’s regime — despite Netanyahu’s pressure
President Donald Trump’s Wednesday meeting with Israeli Prime Minister Benjamin Netanyahu took place with an air of urgency around Iran. Yet the men left their three-hour conclave without resolving a fundamental divergence: Israel is deeply suspicious of any agreement with the Islamic Republic, and Trump has a visible preference for keeping diplomacy alive.
So visible, in fact, that Trump announced on Truth Social after the meeting that negotiations with Iran will continue. Where does that leave Israel, which is deeply concerned that Trump, in search of a quick win, will go for a deal that eases sanctions — strengthening the Iranian regime at precisely the time when it seems brittle enough to fall? And what about Iranian critics of the regime, who have good reason to feel betrayed by an American president who encouraged them to protest, and now seems poised to pursue accommodation with the authorities who had protesters killed en masse?
Of course, nothing in the Trump era can be analyzed with absolute certainty. Strategic misdirection is a recognized feature of even normal statecraft, and Trump has elevated unpredictability into something close to doctrine. Yet even allowing for that ambiguity, the meeting made clear that Israel and the United States are not aligned on an absolutely key issue — a potentially perilous state of affairs.
What does Israel want?
Israel does not trust the Iranian regime, for myriad reasons. The Islamic Republic’s missile programs, its sponsorship of proxy militias, and its long record of hostility toward Israel are viewed as elements of a single strategic problem.
Because of that deep and deeply justified mistrust, Israel is wary of any deal that might stabilize or legitimize the regime — a risk raised by Trump’s interest in a new nuclear deal. Israeli leaders are concerned about long-term risk. A renewed agreement focused narrowly on nuclear restrictions would almost inevitably entail sanctions relief or broader economic normalization. Such measures, from Jerusalem’s perspective, would strengthen the very Iranian system that has spent decades spreading havoc across the region.
That doesn’t mean Israel would prefer immediate military confrontation, or that it will speak out against any deal. An agreement that would dismantle Iran’s expanding missile range, including systems capable of reaching Europe, and cut funding from its network of allied armed groups — Hezbollah in Lebanon, Shiite militias in Iraq, the Houthis in Yemen, and the Palestinian factions Hamas and Islamic Jihad — would possibly be of interest. Trump has so far not publicly stressed those demands.
Israel is politically divided, but when it comes to Iran, a broad consensus cuts across political lines. The regime must fall or radically change, for the sake of human rights within Iran’s borders, and that of a healthy regional future outside them.
What does Trump want?
The American position is less straightforward, largely because it is filtered through Trump’s distinctive political style, and his limited regional knowledge. Trump often appears unbothered by expert and public opinion; he seeks drama, through visible wins, deals, and dramatic reversals. He will present any outcome as an amazing achievement that no predecessor could have hoped for — even if he ends up signing an agreement that looks quite a lot like former President Barack Obama’s 2015 nuclear deal, which he walked away from in 2018.
Trump’s broader worldview might provide insight. Unlike earlier American administrations that explicitly championed democracy promotion, with mixed results, Trump’s national security posture has consistently downplayed ideological missions. His rhetoric and policy frameworks have reflected skepticism toward efforts to reshape other societies’ political systems, instead emphasizing transactional relationships and the avoidance of prolonged entanglements.
This orientation is reinforced by his political base. A significant segment of MAGA-aligned voters wants a more isolationist foreign policy. Within that framework, negotiations that promise de-escalation and risk reduction are politically attractive. Military confrontation, by contrast, carries unpredictable costs.
Trump’s posture, oscillating between threats of force and enthusiasm for negotiation, reflects the strange truth that American political alignments on Iran defy traditional expectations, with hawkishness losing favor on the right. He has preserved the military option while simultaneously projecting optimism about a deal. Meanwhile, a huge and growing armada is parked in the waters near Iran.
What does Iran want?
Assessing Iranian intentions is notoriously difficult. The regime’s history of opaque decision-making, tactical deception, and disciplined negotiation complicates any definitive reading.
Yet certain baseline assumptions are reasonable. First, the regime seeks survival. Whatever ideological ambitions authorities may harbor, self-preservation remains paramount. Sanctions relief, economic stabilization, and reduced risk of direct confrontation with the U.S. all serve that objective.
Second, Iran is unlikely to accept a permanent prohibition on uranium enrichment, particularly at civilian levels. Tehran has consistently framed demands for “zero enrichment” as infringements on sovereignty — a defensible position under the Nuclear Non-Proliferation Treaty.
Third, the regime has strong incentives to resist constraints on its missiles and militias, even though the militias are completely indefensible. But the regime exists, essentially, to export jihad, and those groups have been a central pillar of Iran’s project for decades.
Could the Iranian regime be brought down?
This question lurks behind every discussion of Iran, though policymakers rarely address it directly. Regime change, while rhetorically invoked at times, presents immense practical challenges. Many observers doubt that aerial strikes alone could produce political collapse. Modern regimes, particularly those with entrenched security apparatuses, rarely disintegrate solely under external bombardment. Iran’s leadership has demonstrated resilience under severe economic and military pressure, maintaining internal control despite periodic unrest.
That means meaningful regime destabilization would almost certainly require fractures within the state’s military, intelligence, and security forces, or coordinated ground dynamics that external actors can neither easily predict nor control. Such scenarios introduce enormous risks, including civil conflict, regional spillover and severe disruptions to global energy markets.
The regime’s brutality may reinforce its durability. A leadership willing to impose extreme domestic repression is less vulnerable to popular pressure than one constrained by public accountability. Last month Trump suggested the U.S. would support the protesters; that pledge appears to no longer be on his radar. The protesters were not seeking a better nuclear deal — which is now his apparent sole focus — but better lives.
So what happens now?
All of this suggests that Israel will be unhappy with any outcome to this period of tensions. It is much less likely that pressure from Trump will bring real reform to the Iranian regime is than that Trump will sign off on a deal that seems counter to Israel’s long-term interests.
In the coming days, it may become clearer whether Netanyahu persuaded Trump to expand the scope of negotiations to include Iran’s missile program and its network of proxy militias. It is also possible that talks will collapse, and that military action will follow.
But this much is clear: If the regime survives intact and is strengthened in the process, that would be a profound tragedy. For 47 years, the Islamic Republic has oppressed its own people while exporting instability across the Middle East. That is roughly the same span of time that communism endured in Eastern Europe before popular unrest finally brought it down.
Only a month ago, there was a palpable sense that the Iranian people were courageously pressing for a similar reckoning. To reward a weakened and discredited regime at such a moment by helping it stabilize itself — in exchange for promises about uranium enrichment alone — would be a historic missed opportunity.
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Spain under Sanchez: authoritarian drift and the threat to democratic standards