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Shaanan Streett of Israeli hip-hop band Hadag Nahash mixes music and activism
Shaanan Streett, one-sixth of the Israeli hip-hop/funk group Hadag Nahash, says that it’s all well and good for musicians to advocate for social-justice causes, but that doesn’t mean the music can’t also be fun. Streett seems to have accomplished both goals, as his band’s songs are featured in protests for various causes while remaining catchy and danceable. As long as you “keep it real,” Streett says, audiences will pick up on your authenticity.
In our interview, Streett talks about what music can do to bring people together and about his hometown of Jerusalem.
First, tell us where you grew up and how you came to the music world.
I was born in 1971 in Jerusalem. I still live on the outskirts of Jerusalem. After the army, I, like many Israelis, traveled the world. When I was in the US, I started hearing a lot of hip-hop, and like a true traveler, I had a pad and a pen, and I started writing down rhymes in Hebrew. And when I came back to Israel, I recorded one song. I handed it out in CD stores. And one of the employees at one of the CD stores turned out to be a guy with an instrumental funk band. And that’s how we started.
Before we go more into your music, tell me about Jerusalem. There’s the Jerusalem of everybody’s imagination around the world, and there’s the real Jerusalem in which real people live.
Yeah, nobody lives in the Jerusalem of the imagination, not a single person. But oddly enough, nobody lives in the Jerusalem of the real world, either. We all live somewhere in between. Doesn’t matter what religion you belong to, if any; if you’re in this city, you won’t only live on what’s happening on the floor, you’re going to live thousands of years of history, millions and millions of hopes and shattered hopes. It’s all circulating around you at any given moment. And, in that sense, it’s super artistic.
You’re involved in art, films, and music. What can these things do to foster Jewish pride or bring people together?
It’s really hard for me to put baggage on art. If it happens, it happens because the art did it, not the artist. It’s hard to explain. My only advice would be a classic hip-hop phrase: keep it real, do it as real as you can. Even when it seems like it’s the wrong thing to do, still speak your mind. And that’s the only way, at least for me and my band, to connect.
What, to you, is keeping it real? I know that you founded a number of community activities, including the One Shekel Festival, that help to strengthen marginalized communities. Is that an important part of what you do?
I think that involvement in social issues in Israel is kind of like a privilege or a benefit that artists can choose. Because people do want to hear what we have to say, and it’s up to us to decide if we want to say it or not. So yeah, when I was speaking earlier about keeping it real, it’s not to shy away from the issues, it’s to talk about the issues. And if people can act — perfect. If we can hold a festival in a place that never had one—amazing. If we can volunteer in a cancer ward — amazing. If we can perform in a forest that they want to tear down to turn into a neighborhood—even though all of the green movements think that it’s a disaster—we’ll do it. So, we try to stay close not only to the art but also to what’s happening. But that does get very, very tiring because we aren’t politicians, and we aren’t activists. We’re artists with our hearts in the right place.
Do you feel like you need to balance writing about social issues and just writing something that’s fun? Or can you accomplish both?
We demand the freedom to write whatever we want at any given time, and that can be about, for example, marijuana or just having a good time, as well as social injustice. It’s not one or the other. Our lives contain both. And when we want to keep it real, we have to speak about both. If I can give you an example from our latest album that we’re still recording, actually. But our first single that was released is a real good vibe, fun kind of tune with funny rhyming and funny references for Israelis. The single that we’re releasing tomorrow is called the “City of God,” and it’s about Jerusalem and what it does to its inhabitants over time. So, totally different topics, but music from the same band, and we’re always trying to keep it funky and fun. Having fun is super important to us. Because even if you’re saying important stuff, but it’s not fun, who wants to join? Right? There’s a saying that is something like, “If you can’t dance to it, it’s not my revolution.”
Who are some of your hip-hop influences?
I just did my top-five artists on Spotify. The first one this year was Lil Wayne. And the second one was a female rapper here in Israel called Eden Dersso. Number three was Kendrick Lamar. Number four was Eminem. And then number five was an Israeli rapper called Peled. So, actually, the top five were all hip-hop. But I’m influenced by various things — anywhere from jazz to rock and roll, reggae, electronic music, funk, of course, and a bunch of hip-hop from all over the world.
One theme of the Z3 conference is achieving Jewish unity and pride. What kind of advice do you have for younger people who may be reluctant to show their Jewish pride?
I think the best method would be to find something on Judaism that you connect with. Find certain elements and be proud of that. Narrow it down. You’re not holding 5,000 years of Jewry on your shoulders. You don’t need to feel that way. Judaism, and for that matter, Diaspora Jews, have so much to be proud of. Diaspora Jews have achieved so much that there’s plenty to be proud of inside that enormous umbrella. So just find the things you connect with and be proud of that. I think that’s a good way to start.
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How YIVO and Max Weinreich Americanized the Yiddish project
װי אַזױ האָט ייִװאָ געפֿונען אַ נײַע הײם אין אַמעריקע נאָכן חורבן? קלמן װײַזער (יאָרק־אוניװערסיטעט אין טאָראָנטאָ) דערצײלט די דאָזיקע דראַמאַטישע געשיכטע אינעם נײַעם בוך „ייִדיש־װיסנשאַפֿט קומט קײן אַמעריקע“.
לכתּחילה איז דער דערפֿאָלג פֿון ייִװאָ ניט געװען קיין זיכערער. װײַזער דערקלערט: „עס איז װײַט ניט געװען קלאָר פֿאַר די שטיצער און מיטאַרבעטער פֿון ייִװאָ אין די 1940ער יאָרן, צי אַן אָרגאַניזאַציע װאָסער ציל איז געװען צו באַדינען די אינטעלעקטועלע און קולטורעלע באַדערפֿענישן פֿונעם אַלװעלטלעכן ייִדיש־רעדנדיקן פֿאָלק קען זיך אײַנװאָרצלען אין די ביז גאָר פֿאַרשײדענע באַדינגונגען פֿון אַמעריקע נאָך דער מלחמה.“
פֿאַר דער מלחמה האָט ייִװאָ געהאַט אַן „אַמעריקאַנער אָפּטײל“ אין ניו־יאָרק. זײַן ציל איז געװען צו זאַמלען געלט פֿאַרן װילנער אינסטיטוט, כאָטש אײניקע זײַנע מיטגלידער האָבן זיך אָפּגעגעבן אױך מיט פֿאָרשונגען פֿון ייִדישער קולטור און געשיכטע — דער עיקר, אין מיזרח-אײראָפּע.
אָבער דאָס רובֿ אַמעריקאַנער ייִדן האָבן געהאַט אַ קנאַפּן אינטערעס צו ייִדיש און בכלל ניט געהאַלטן פֿון ייִדיש־פֿאָרשונג.
נאָכן חורבן איז ייִװאָ געשטאַנען אױפֿן שײדװעג: צו װערן אַ מין אַרכיװ געװידמעט דעם אַמאָליקן חרובֿ־געמאַכטן ייִדישן לעבן אין מזרח־אײראָפּע אָדער װײַטער צו אַנטװיקלען ייִדיש־װיסנשאַפֿט לטובֿת אַ ייִדישן המשך אין אַמעריקע.
װײַזער ברענגט דעם לײענער אַרײַן אין די הײסע װיכּוחים צװישן די מיטאַרבעטער פֿון ייִװאָ װעגן דער ריכטונג פֿון דער אַרבעט. יודל מאַרק האָט געהאַלטן אַז ייִװאָ דאַרף זיך אָפּגעבן דער עיקר מיטן חורבן־פֿאָרשונג, בעת אַמאָליקע בונדיסטן האָבן געטענהט אַז ייִװאָ דאַרף שטודירן דעם מצבֿ פֿון די ייִדישע מאַסן אין אַמעריקע.
מאַקס װײַנרײַך, דער אינטעלעקטועלער מדריך פֿון ייִװאָ, האָט געהאַט אַן אַנדערע װיזיע. ער האָט געגלייבט, אַז דאָס אַמעריקאַנער ייִדנטום איז מסוגל צו שפּילן די פֿירנדיקע ראָלע אין דער ייִדישער װעלט נאָכן חורבן. אָבער לױט זײַן מײנונג זײַנען די אַמעריקאַנער ייִדן ניט געװען גרײט אויף אַזאַ שליחות. און צוגרײטן זײ דערצו האָבן געדאַרפֿט די פּליטים פֿון מזרח־אײראָפּע.
לױט זײַן װיזיע, האָט זיך ייִװאָ געדאַרפֿט אָפּגעבן ניט סתּם מיט װיסנשאַפֿט, נאָר מיט „װיסן װאָס שאַפֿט“, דאָס הײסט, ייִדיש־װיסנשאַפֿט מוז דערמעגלעכן אַמעריקאַנער ייִדן אָפּצוהיטן זײער ייִדישן מהות און פֿאַרזיכערן ייִדישע המשכדיקײט.
דער שליסל צום דערפֿאָלג פֿונעם ריזיקן פּראָיעקט איז געװען די ייִדישע שפּראַך. ייִדיש האָט געדאַרפֿט דינען װי אַ בריק צװישן דורות ייִדן, אַ גײַסטיקע פֿאַרבינדונג צװישן דער אַלטער און דער נײַער הײם.
צוליב דעם, האָט װײַנרײַך געהאַלטן, דאַרף מען „אױסגױיִשן“ די אַמעריקאַנער ייִדישע אינטעליגענציע און העכערן דעם פּרעסטיזש פֿון ייִדיש אין דער אַמעריקאַנער אַקאַדעמישער װעלט.
אָבער ניט געקוקט אױף װײַנרײַכס באַמיִונגען איז ייִװאָ לכתּחילה פֿאַרבליבן אױף די ראַנדן פֿונעם אַמעריקאַנער ייִדישן הױפּטשטראָם און האָט באַקומען אַ קנאַפּע שטיצע מצד די גרױסע ייִדישע פֿילאַנטראָפּישע אָרגאַניזאַציעס. די באַציִונגען צװישן ייִװאָ און דער אַמעריקאַנער ייִדיש־סבֿיבֿה זײַנען אױך ניט געװען קײן גלאַטיקע.
די נאָרמאַטיװע ייִדישע כּלל־שפּראַך, װאָס ייִװאָ האָט געװאָלט פֿאַרשפּרײטן, האָט אַרױסגערופֿן קריטיק מצד אײניקע ייִדישיסטן. זײ האָבן געטענהט, אַז דער „ייִװאָ־ייִדיש“ איז װײַט פֿונעם עכטן נאַטירלעכן מאַמע־לשון.
אין זײַנע אַרטיקלען אין פֿאָרװערטס האָט יצחק באַשעװיס אױסגעלאַכט אַזעלכע נעאָלאָגיזמען װי „קדמן־ייִדיש“ און „בראשית־ייִדיש“, װאָס װײַנרײַך האָט צוגעטראַכט װי לינגװיסטישע באַגריפֿן פֿאַר פֿאַרשײדענע היסטאָרישע תּקופֿות אין דער אַנטװיקלונג פֿון דער ייִדישער שפּראַך.
אין תּוך איז דער קאָנפֿליקט צװישן ייִװאָ און די ייִדישע ליטעראַטן געװען אַרום דער פֿראַגע, „צו װעמען געהערט ייִדיש?“, דערקלערט װײַזער. דער ציל פֿון ייִװאָ איז געװען צו שאַפֿן אַ נאָרמאַטיװע שפּראַך, װאָס מען קען אױסלערנען װי מען לערנט אַנדערע פֿרעמדע שפּראַכן. אַזױ קען מען פֿאַרזיכערן דעם המשך פֿון ייִדיש אַפֿילו װען קײן לעבעדיקע ייִדיש־רעדנדיקער סבֿיבֿה איז מער ניטאָ.
די סאַמע געשפּאַנטע קאַפּיטלען אין דער געשיכטע פֿון ייִװאָ אין אַמעריקע דערצײלן װעגן דעם קאַמף פֿאַר צוריקבאַקומען די מאַטעריאַלן, װאָס האָבן אַ מאָל געהערט צום װילנער ייִװאָ.
טײלװײַז האָבן די נאַציסטן זײ געבראַכט קײן דײַטשלאַנד פֿאַרן אַרכיװ פֿונעם אַנטיסעמיטישן „אינסטיטוט פֿאַר פֿאָרשונגען פֿון דער ייִדן־פֿראַגע“”. נאָך דער מלחמה זײַנען די דאָזיקע מאַטעריאַלן אַרײַנגעפֿאַלן אינעם רשות פֿון דער אַמעריקאַנער מיליטערישער אַדמיניסטראַציע אין דײַטשלאַנד.
כּדי צוריקצוקריגן די דאָזיקע מאַטעריאַלן איז געװען אַ גװאַלדיקער אױפֿטו פֿון װײַנרײַך און זײַנע מיטאַרבעטער, צװישן זיי — לוסי שילדקרעט (דאַװידאָװיטש), װאָס האָט שפּעטער זיך קונה־שם געװען װי אַ חורבן־פֿאָרשערין. לױטן געזעץ האָט די אַמעריקאַנער מיליטערישע אַדמינסטראַציע געדאַרפֿט צוריקגעבן די געראַבעװעטע מאַטעריאַלן צו פּױלן אָדער סאָװעטן־פֿאַרבאַנד. אַן אַנדער פּרעטענדענט איז געװען דער העברעיִשער אוניװערסיטעט אין ירושלים.
װײַנרײַך האָט אױסגענוצט זײַנע קאָנטאַקטן אין די אַמעריקאַנער הױכע פֿענצטער און אין 1947 האָט ייִװאָ צוריקבאַקומען זײַנע מאַטעריאַלן. עס האָט זיך אים אױך אײַנגעגעבן פֿאָרצושטעלן ייִװאָ װי אַ יורש פֿון אַנדערע קולטורעלע אַנשטאַלטן אין װילנע, און ייִװאָ האָט אױך באַקומען די אוצרות פֿון דער סטראַשון־ביבליאָטעק און דער „ווילנער יידישער היסטאריש-עטנאגראפישער געזעלשאפט אויף דעם נאמען פון ש. אַנ־סקי.
דאָס צװײטע קאַפּיטל פֿון דער דאָזיקער געשיכטע איז פֿאָרגעקומען נאָכן פֿאַנאַנדערפֿאַל פֿונעם סאָװעטן־פֿאַרבאַנד אין די 1990ער יאָרן. דעמאָלט האָט מען אַנטדעקט אַ היפּשע זאַמלונג פֿון פֿאָנדן פֿון ייִװאָ אין ליטע, װאָס אַ ליטװישער ביבליאָגראַף האָט פֿאַרבאַהאַלטן אין אַ מאַגאַזין פֿון דער מלוכישער ביכער־קאַמער.
דאָס מאָל האָט ייִװאָ געדאַרפֿט פֿאַרהאַנדלען מיט דער רעגירונג פֿון דער ליטװישער רעפּובליק, װאָס איז אָקערשט געװאָרן אומאָפּהענגיק. סוף־כּל־סוף איז מען געקומען צו אַ פּשרה, און איצט קען מען נוצן די דאָזיקע מאַטעריאַלן אינעם דיגיטאַלישן פֿאָרמאַט.
װײַזערס געשיכטע פֿון ייִװאָ איז אַ געשפּאַנטע און באַלערעװדיקע לעקטור. מאַקס װײַנרײַך איז ניט געװען דער אײנציקער צװישן די אײראָפּעיִשע ייִדישע פּליטים װאָס האָט געפֿונען אַ נײַע הײם אין אַמעריקע און אױפֿגעבױט דאָ אַ הצלחהדיקעע קאַריערע. אָבער ער איז אפֿשר געװען דער אײנציקער, װעמען עס האָט זיך אײַנגעגעבן ניט נאָר ממשיך צו זײַן זײַנע אײגענע פֿאָרשונגען, נאָר אױך װידער אױפֿצובױען אַ גאַנצע װיסנשאַפֿטלעכע אינסטיטוציע אױפֿן נײַעם אַמעריקאַנער באָדן, װאָס פֿאַרבלײַבט אַקטיװ ביזן הײַנטיקן טאָג.
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Hasan Piker causes new trouble for Democrats — especially in key Senate race
Hasan Piker, the popular pundit who most recently suggested American Jews are making themselves targets of violence by supporting Israel, may speak for far-left progressives, but he doesn’t speak for one of the movement’s highest-profile candidates in a closely watched swing-state race, the candidate said.
Dr. Abdul El-Sayed, the Michigan Democratic nominee for Senate, released a statement Monday saying he disagreed with Piker’s latest remarks and that he is opposed to “any rhetoric that puts the community at risk.”
“If Jews in America keep putting this idea out there that they are singularly invested in Israel, eventually someone is going to come around and take action,” Piker said during a Twitch stream on Thursday, “not against the state of Israel, mind you, but against American Jews.” He claimed American Jews who support Israel are bringing violence on themselves by tying their identity to what he called “Jewish ISIS.”
Piker added in an interview published Monday in Haaretz that, “I don’t think that me calling Zionism a Nazi ideology is fomenting violence towards Jews broadly. I genuinely don’t believe that.”
In Monday’s statement, El-Sayed sought to move past the controversy, shifting the conversation back to his campaign’s economic message as he remains in a close race with GOP nominee Mike Rogers. “While politicians and pundits try to make this race about a Twitch streamer, we’re going to be talking about gas, groceries, good schools and healthcare,” Sayed said. “Nobody speaks for this campaign besides me and my campaign spokespeople.”
Piker’s influence
The episode comes as Piker appears to be expanding rather than retreating from Democratic electoral politics.
He campaigned with El-Sayed and other insurgent progressives, including Adam Hamawy, a fierce Israel critic who served as a trauma surgeon in Gaza and won the Democratic primary in New Jersey’s 12th District. In Florida, Rep. Jared Moskowitz made Piker himself part of the closing argument against his socialist primary challenger, Oliver Larkin, whom Piker supported. After Moskowitz easily defeated Larkin, the Jewish congressman offered Piker his “condolences.”
On Monday, even as the controversy over his remarks about American Jews was unfolding, Piker used his Twitch platform to offer an exclusive look at new polling commissioned by the IMEU Policy Project, a pro-Palestinian advocacy organization, and conducted by YouGov among more than 4,000 likely Democratic primary voters in the six states picked as early contests in the 2028 Democratic presidential primary: South Carolina, Nevada, New Hampshire, New Mexico, Michigan and Virginia.
The results showed broad support among those Democratic voters for presidential candidates who commit to reducing U.S. aid for Israel. Piker commands an enormous platform among precisely the younger voters progressive candidates are looking to court. “These numbers are making it undeniable,” Piker said on the stream. “This is an issue that is untenable.”
Earlier in the stream, Piker said the backlash over the weekend has “been a lot” to endure. “I’m going to continue doing what I’m doing,” he added. “I’m not going to feel discouraged. I’m not going to stop saying the truth… someone has to do it.”
The risk for El-Sayed
For El-Sayed, separating himself from some of Piker’s comments but still embracing him reflects the difficult political balance he has been trying to maintain since narrowly winning the primary.
El-Sayed has struggled to build support among Jewish Democrats while holding on to the progressive and pro-Palestinian coalition that helped carry him through the primary. He has assured Jewish voters that his fierce criticism of Israel — and his political relationships with figures such as Piker — should not be seen as hostility toward Jews. “I love and revere Judaism and the Jewish people,” he said in a recent TV appearance. “My commitment to the well-being of the Jewish community, their safety, their children, their future in Michigan is the same commitment that I’ve got to the well-being of my own daughters and all of our kids,” he said in another interview on Sunday.
At the same time, he resisted calls to distance himself from Piker, who has been embraced by Democratic Party progressive candidates. He appeared with El-Sayed on the campaign trail even as Piker has championed terrorist groups as righteous fighters against Israel — leading to accusations he traffics in antisemitism. In a recent speech to college students, Piker blasted Democrats who “fund ICE” and “fund Israel.”
El-Sayed’s Republican rival has already begun courting those voters, launching a “Democrats for Rogers” effort and highlighting El-Sayed’s relationship with Piker.
Speaking to Fox News’ Jesse Watters on Monday night, El-Sayed said that Rogers “thinks he’s running against Hasan Piker.”
An AARP poll released this month had El-Sayed at 48% and Rogers at 47%. Jewish voters account for only about 1.4% of the state electorate, but the defections among Jewish Democrats could matter in a race that close.
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‘Have a problem, call the PM,’ says Netanyahu as he gives out his number in campaign video
(JTA) — TEL AVIV – Prime Minister Benjamin Netanyahu on Sunday posted what he described as his personal phone number and invited Israelis to contact him with their questions and problems.
It was an election-season stunt that drew such a flood of responses that the number’s WhatsApp account was blocked within minutes and those calling received a busy signal.
It also drew suspicions that it was a ploy to collect voter data.
In a video posted to social media, Netanyahu is seen with longtime adviser Topaz Luk, who asks the prime minister whether he can publish his phone number. Netanyahu initially reacts with disbelief, saying, “Topaz, have you gone crazy?” before agreeing.
“I want to hear from you. Your suggestions, your questions, your problems. I want to hear, so leave me a message,” Netanyahu said. He added that he could not promise to answer everyone but would respond to as many people as possible.
Hundreds of messages and calls arrived within minutes and the WhatsApp account associated with the number was blocked. Luk later posted on X that the account had been disabled because of the volume of calls and said Netanyahu’s team was working to restore it, directing people to Telegram in the meantime.
Kan political correspondent Michael Shemesh questioned whether the number belonged to Netanyahu at all and suggested on X that the exercise was “probably designed to harvest the phone numbers of potential voters.”
Other users pointed to another clue that the handset seen in the video was unlikely to be Netanyahu’s personal phone. One of the WhatsApp groups visible in Luk’s video was a synagogue updates group whose latest message appeared to back political rival Naftali Bennett, the former prime minister who now heads the Beyachad party.
“Something tells me that Bibi isn’t signed up to the ‘Menachem’s House Main Shul Updates’ group,” one X user wrote, “especially not when the latest message there is ‘yalla, it’s time for Bennett.’”
The Likud spokesperson had not responded to a request for comment on the accusations by the time of publication.
It was not the first time Netanyahu handed out what he presented as his personal number during an election campaign. In August 2022, little more than two months before the vote that returned him to power, the then-opposition leader published another number and invited Israelis to video call him.
“Why should only some people have my phone number? Everyone should have it,” Netanyahu said at the time, joking that the move was a “dramatic, world-changing decision.” He told supporters who sent proof they had joined his Telegram channel that they would have a better chance of receiving a video call from him.
The response was similarly intense. Likud said Netanyahu received 9,420 calls within the first 30 minutes, while follow-up videos showed calls and messages flooding the phone.
Netanyahu’s rivals mocked the stunt. Then-Finance Minister Avigdor Liberman released a parody video saying Netanyahu “has not picked up the phone in 12 years,” while Yair Lapid’s Yesh Atid dismissed it as a “fictional phone operated by Netanyahu’s aides.”
The episode comes as Netanyahu faces a difficult reelection campaign, with roughly 20% of voters remaining undecided, many of whom are disillusioned Likud voters, according to pollsters and researchers cited by Reuters.
A Channel 13 poll released earlier this month put Gadi Eisenkot’s Yashar party at 23 seats, ahead of Likud with 21, and Netanyahu’s current coalition projected to win just 49 of the Knesset’s 120 seats. Eisenkot also led Netanyahu 47% to 34% when respondents were asked who was better suited to serve as prime minister.
The phone-number appeal is the latest in a series of efforts to put Netanyahu directly in front of voters, including a blitz of highly publicized appearances. Last week, the prime minister visited a restaurant in Hadera, a Likud stronghold, where owner Simo Shtivi said his arrival was “like hoisting the World Cup,” as diners lined up for photos and a chance to speak with him.
Netanyahu also made a surprise appearance with his wife Sara at a concert by Israeli pop star Eden Ben Zaken. A few days earlier, he filmed a campaign video at Jerusalem’s Malha Mall meeting shoppers, including children. The Central Elections Committee later ordered the video removed because election law bars the use of children in campaign propaganda.
Likud also rolled out billboards showing New York City Mayor Zohran Mamdani alongside the leaders of Iran, Turkey and Hezbollah under the slogan, “They want Netanyahu to lose. Don’t let them win.”
This article originally appeared on JTA.org.
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