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The battle for Jewish hearts and minds returns to the printed page
(JTA) — The last 20 years haven’t been kind to Jewish journalism, with local weeklies shrinking or folding and even big city papers suspending their print publications and going completely digital. Publishing online has allowed these papers to cut costs and given them the potential for a wide reach — albeit a potential undermined by an increasingly siloed and ideologically polarized market for news and ideas.
Yet still there are those who aren’t giving up on print — at least in small, carefully targeted batches. This spring has seen the launch of two Jewish journals — Masorti, a reboot of the former Conservative Judaism, and Fragments, a product of the left-leaning Jewish human rights group T’ruah. The two magazines join a small but scrappy fraternity of journals aiming to steer the Jewish conversation.
“We’re the people of the book. I think print is having a moment,” said Rabbi Lev Meirowitz Nelson, who as director of Emor, T’ruah’s affiliated think tank, edits Fragments. “In the midst of all the [digital] bombardment people experience, there’s something very grounding about picking up a hard copy and being able to mark it up or carry it with you.”
Of course, Fragments and its more established cousins — from a legacy Modern Orthodox quarterly like Tradition to the interdisciplinary journal Modern Judaism — are all available online, and few print more than 1,000 copies at a time. The goal, the editors and publishers of some of the newer publications told me, is to establish a brand and repair what each one said was a broken communal discussion about Israel, domestic politics and religion.
“I hate what’s become of discourse in Jewish life, which largely goes on on Twitter and other places like that,” said Mark Charendoff. “I think Jews like longform discussions, and we’ve become very, very impatient. I wanted to carve out a space for that long type of writing and reading.”
Charendoff is president of the Maimonides Fund, which publishes Sapir, perhaps the best known of the newish journals. It has a high-profile editor — Bret Stephens, the conservative columnist on the New York Times opinion page — and a penchant for hot-button topics that rally conservatives and enrage liberals. Recent issues of the two-year-old journal have focused on “cancel culture” and a campus environment that most of its contributors consider hostile to conservatism and Jewish life.
“I think society and the Jewish community has become so polarized that people are afraid of articulating controversial views. We need to take a breath and say, ‘You’re not going to be harmed by reading something you disagree with,’” said Charendoff.
T’ruah believes there are plenty of controversial views being aired, but mostly on the right: It has explicitly positioned its new journal as a “necessary alternative to well-funded right-wing Jewish publications.” The news release announcing Fragments did not name those publications but presumably they include Sapir; Mosaic, supported by the right-leaning Tikvah Fund; and Tablet, which is published by Nextbook, Inc., whose president, Mem Bernstein, is on the board of Tikvah and is the widow of its founder. Tablet has published writers from across the political spectrum, but has drawn howls from the left for its frequent articles denouncing “wokeness” and cancel culture and a recent piece questioning the motives of donors who support gender-affirming care for trans people.
(Another journal, The Jewish Review of Books, was initially backed by Tikvah, but recently spun off under its own foundation.)
The premiere issue of Fragments includes essays on concepts of freedom by Laynie Soloman, a director at SVARA, an LGBTQ yeshiva based in Chicago, and Joelle Novey, the director of an interfaith environmental group in the Washington, D.C. area.
Nelson sees two audiences for Fragments: “It’s definitely speaking to the left and offering a deepening of language and of conversation around Jewish sources and Jewish ideas,” he said. “And it’s an effort to speak to the center, which often shares our values and can be spooked by the language they see coming from the right.”
Fittingly for a magazine published by a group formerly known as Rabbis for Human Rights, Fragments leans into Jewish text and religious perspectives. That sets it apart from Jewish Currents, a legacy journal of the Jewish left that, after a relaunch in 2018, now aims for an audience of young, left-wing, mostly secular Jews who, when not anti-Zionist, are deeply critical of Israel. Arielle Angel, editor in chief of Jewish Currents, has said that the magazine has become “a reliable and essential space for challenging, rigorous, surprising work that has shifted the discourse even beyond the American Jewish left.”
The aspiration that the “discourse can be shifted” by gladiators writing for small magazines harkens back to the post-World War II period, a sort of golden age of Jewish thought journals. Jewish and Jewish-adjacent publications like the Menorah Journal, Partisan Review, Commentary and Dissent provided a launching pad for an ideologically fluid cohort of “New York intellectuals” that over the years included Sidney Hook, Hannah Arendt, Lionel Trilling, Saul Bellow, Irving Howe, Delmore Schwartz, Norman Podhoretz, Paul Goodman, Midge Dector, Jeanne Kirkpatrick and Alfred Kazin.
Partisan Review was among a spate of magazines that offered a platform for Jewish intellectuals in the years immediately after World War II. (Open Culture)
While writers like these tackled Jewish issues, or general issues through a Jewish lens, many of them influenced the wider national conversation. Angel has said she has drawn inspiration from Commentary: Founded in 1945 by the American Jewish Committee, the magazine became hugely influential in promoting neoconservative ideas and thinkers in the 1980s and ’90s.
The “golden age” was an explosion of Jewish creativity, and political influence, that would be difficult to replicate today. Benjamin Balint, a former editor at Commentary and author of a history of the magazine, says the flowering of Jewish journals in the mid-20th century was the result of “terrific pent-up pressure among the children of immigrants who were pushed down for so long and were able to explode into the mainstream.” Small magazines “provided that release — pushing critics and writers into the larger culture,” said Balint, who previously edited Sources, the journal of the Shalom Hartman Institute of North America.
A long piece in Tablet recently argued that such Jewish influence is in steep decline “anywhere where American Jews once made their mark,” from academia to Hollywood to government. Author Jacob Savage doesn’t blame the loss of the immigrant work ethic, however, but rather “American liberalism” for marginalizing Jews.
Whatever the cause, few of the newer journals aspire to that kind of influence on the larger culture, and acknowledge that they are trying to shape the conversation within the Jewish community.
“We believe that Jewish leaders need great ideas to do their work well,” said Rabbi Justus Baird, senior vice president for national programs at the Shalom Hartman Institute of North America and publisher of its journal Sources, launched in 2021. “The way we invest in ideas is by cultivating a large group of Jewish thinkers and scholars who are doing not just the scholarship for its own sake, but really trying to work collaboratively on how Jewish thought can apply to the challenges facing the Jewish people.”
The Hartman Institute (which also counts the Maimonides Fund among its long list of major donors) is a religiously pluralistic, liberal Zionist think tank with outposts in New York and Jerusalem. Recent essays in Sources include lengthy essays by Yale religious studies professor Christine Hayes on the ethics of shaming and Hartman scholar Mijal Bitton on how relationships can heal the breach between the Diaspora and Israel.
Part of Hartman’s goal in publishing the journal is to provide a space for such long-form articles, filling what Baird calls “a gap between the quick, super-responsive, news-oriented Jewish publication landscape, the hot takes about what is going on, and the academic Jewish work.”
“It’s a space where ideas can really percolate,” said Claire Sufrin, who now edits Sources. “The written word, the printed word is there and can be shared in that way and people can engage with it over and over again.”
Masorti, the relaunched journal of Conservative Judaism, is also trying to bridge a gap, in this case between Jewish scholarship and the synagogue.
“Rabbis have responsibilities to serve as congregational leaders, and also the obligation to engage in Jewish learning and scholarship,” said Rabbi Joseph Prouser, the editor of Masorti.
The original Conservative Judaism was published from 1945 through 2014. The reboot is sponsored by the movement’s Rabbinical Assembly and its five seminaries, including the Jewish Theological Seminary, the New York flagship. Its readership base is rabbis and cantors affiliated with the movement.
Masorti arrives at a critical time for the Conservative movement: In an essay in the first issue, its associate editor, Rabbi Jonathan Rosenbaum, says what was once America’s largest Jewish denomination is at a “precipice.”
“At its summit, the plurality of [North American] Jews identified with the Conservative movement, something like 40%,” Rosenbaum said in an interview. “There was something like 1.6 million Jews who were thought to be part of the Conservative movement up to maybe the late ‘80s, early ‘90s. Today, there are about 500,000.
“Part of the goal of the journal,” he said, is to “look at the problems and the means of solving them.”
In the past the Conservative Judaism journal had been a forum for debate within the movement. It published dueling papers, for example, on the decision to ordain women and what is and isn’t permissible on Shabbat. Prouser says he’ll uphold that tradition of dissent: The current issue features an essay by Michal Raucher, a Jewish studies professor at Rutgers University, who criticizes the movement’s establishment for embracing a justification for abortion that doesn’t go far enough in recognizing the bodily autonomy of women (an argument she also advanced in a JTA oped).
And Prouser does hope these arguments are heard beyond the movement, positioned between traditionalist Orthodoxy and liberal Reform. “One of the beauties of the Conservative movement is that we can talk to people to our right to our left right, we can talk to the entire spectrum of the Jewish community,” he said.
The editors of the new journals agree that there are fewer and fewer spaces for civil conversation among Jews, blaming the filter bubble of the internet and the take-no-prisoners style of current political debate. And each said they would like to be part of the solution.
Sufrin, the editor of Hartman’s journal, calls it a “bridge, because people can talk about it together, they can engage with the ideas together, and it’s in that conversation that they can develop a relationship and ultimately, talk together more productively.”
The question is whether it is too late: At a time when algorithms reward readers with the kind of material they are likely to agree with, will even an elite reach across ideological divides and listen to what the other side is saying? When institutions — from government to religion — regard compromise as surrender, who dares to concede that your ideological opponent might have a point?
“Difference and disagreement are productive when we engage with the best versions of those with whom we disagree,” Hayes writes in Sources. That sounds like a call to action. Or is it an epitaph?
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The Israeli government wants you to stop calling Oct. 7 a ‘massacre.’ Yes, really.
The Oct. 7 attack was a massacre. But Israeli authorities would prefer you not call it that.
The Prime Minister’s Office demanded that a bill establishing a national memorial for the incursion remove the term “massacre” from its title, with Minister Mickey Zohar explaining that since Israel is “strong,” no one can “massacre the people of Israel.”
In other words: To accurately describe what happened when Hamas struck Israel on Oct. 7, 2023 —killing almost 1,200 and kidnapping 251 hostages — is unpatriotic, signals weakness, and is, somehow, leftist.
This is not really a matter of semantics. It’s an attempt to control language in order to distort reality. And it’s tied to the Netanyahu government’s vast project of evading accountability for the many military and political failures that contributed to the horrors of Oct. 7.
Their method is time-tested. Early versions of it appear in classical sources, in which rulers often rename actions to soften their meaning.
King Saul masks disobedience as a religious act. King David cloaks the fact that he planned the death of his romantic rival Uriah in the language of war.
Ancient Greeks observed that political conflicts alter not only reality but also the meaning of words. Thucydides described how during civil strife, recklessness was called courage, moderation was branded as weakness, and caution was treated as betrayal, illuminating how language could be inverted to serve passion and polarization.
In ancient Rome, the phenomenon assumed a more formal character. The emperor Aurelian gave himself the title restitutor orbis, meaning “restorer of the world”; he framed a series of brutal conflicts he embarked on to reunite the Roman empire as an act of correction, rather than conquest. It was a formulation that wrapped violence in a mantle of legitimacy and proper governance.
As political systems evolved, so did linguistic sophistication. During the French Revolution, the Reign of Terror was overseen by a body called the Committee of Public Safety. The Nazi regime called its deportations of Jews to concentration camps “resettlement” and described some executions as “special treatment.” Stalin did not cause famine; there were “grain procurement difficulties.” Mao Zedong did not preside over catastrophe; he launched a “Great Leap Forward.”
George Orwell identified this mechanism with unmatched clarity in his novel 1984. His fictional government’s “Ministry of Truth” serves the function of degrading language until truth becomes inexpressible, with the slogan “War is peace. Freedom is slavery. Ignorance is strength.”
The contradictions are deliberate. Their purpose is to train citizens to accept inversion and surrender their independent grasp of reality.
Orwell’s deeper insight was that the corruption of language precedes the corruption of politics. When words lose precision, accountability dissolves. Reality becomes malleable, and loyal followers will believe whatever they are told. If aggression is always “defense,” repression always “order,” and censorship always “responsibility,” there is little limit to what rulers can do.
The American novelist Kurt Vonnegut put it even more sharply — beautifully, even — in 1973’s Breakfast of Champions: “In nonsense is strength.”
This phenomenon is not confined to totalitarian regimes. Democracies, too, are tempted to soften language when confronting failure. Even — and perhaps especially — in Israel.
Thus, the killing of civilians becomes “harm to uninvolved civilians,” phrasing that distances attention from human reality. Torture becomes “moderate physical pressure.” Extrajudicial killings become “targeted prevention.”
Set aside the question of whether these measures are ever justified: It’s essential to note that the language itself undergoes distortion for political ends.
The Netanyahu government has a specific goal behind this approach. Avoiding the word “massacre” in describing Oct. 7 fits into its broader strategy of evading responsibility for the disaster itself.
Netanyahu has refused to accept any blame since the first hours after the attack, including by arguing that no investigation into his actions could take place during wartime, while prolonging the war as much as possible. At the same time, his allies attacked the Supreme Court to justify avoiding a state commission of inquiry with real authority.
To refuse to call Oct. 7 a massacre is to suggest it was somehow less brutal or devastating than it was. So let us dispel the nonsense.
A massacre involves the deliberate killing of a large number of defenseless people. It does not imply permanent strategic defeat. It does not preclude a military response afterward. It does not suggest inherent weakness. It describes a specific act: the intentional slaughter of civilians under circumstances in which they cannot defend themselves.
On Oct. 7, 2023, armed Hamas militants invaded Israel and committed a massacre, almost unopposed by Israeli security forces, in a crushing national collapse. Families were shot in their homes. People were hunted down, executed, or burned. Hostages were taken. Most of the victims were civilians. It was hours before the public heard anything from the shell-shocked Netanyahu.
Call it what it was. Truth combined with moral clarity, over time, are a nation’s deepest source of strength. Resistance to accurate language serves to dull the recognition that something profoundly shocking occurred — something that demands deep reckoning and change, not a continuation of the morally bereft and misleading status quo.
The post The Israeli government wants you to stop calling Oct. 7 a ‘massacre.’ Yes, really. appeared first on The Forward.
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ADL retracts Tumbler Ridge shooting antisemitism claim
The ADL published and then retracted a claim that the alleged mass shooter at a school in Canada maintained a social media account with antisemitic posts, a day after it posted the erroneous information on its website.
The organization wrote Thursday at the bottom of an updated page about alleged Tumbler Ridge Secondary School shooter Jesse Van Rootselaar that it had incorrectly concluded that an X account containing the posts belonged to the alleged shooter. Nine people were killed in the shooting, including Van Rootselaar.
“A preliminary investigation uncovered an X account appearing to belong to the shooter. Upon further investigation, that X account has been found not credible. References to it have been removed,” the correction read.
Authorities in British Columbia said they could not speculate on the motive of the shooter.
The ADL, the most prominent U.S. antisemitism research and advocacy organization, had posted the claim Wednesday on its website. The Forward has reached out to the ADL for comment.
The error, from the ADL’s Center On Extremism, comes amid broader changes in the ADL’s approach.
The ADL’s original post said that on Sunday — two days before the attack — an X account connected to Van Rootselaar posted, “I need to hate jews because the zionists want me to hate jews. This benefits them, somehow.”
“The Tumbler Ridge shooter’s X profile photo also featured an image of the Christchurch shooter superimposed over a Sonnenrad, a neo-Nazi symbol, and a transgender pride flag,” the ADL wrote in the original post, referencing an antisemitic mass murder in New Zealand.
It did not link to the profile or include images of it, leaving the claim difficult to verify.
The Center On Extremism is a flagship program that has been overhauled in recent years as the organization has shifted toward a greater focus on fighting antisemitism. In September, it deleted its Glossary of Extremism, which had contained over 1,000 pages of background information on hate groups and ideologies. It said at the time that the entries were outdated.
The post ADL retracts Tumbler Ridge shooting antisemitism claim appeared first on The Forward.
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Can Trump save Israel from itself?
The Israeli government’s latest steps toward annexing the West Bank prove a dismal point: Catering to right-wing extremists has become the cabinet’s top priority — the rest of the country be damned.
In a blitz before Prime Minister Benjamin Netanyahu’s White House visit this week, Finance Minister Betzalel Smotrich and Defense Minister Israel Katz announced new decisions that will reverse decades-old real estate laws preventing Jews from buying Palestinian-owned land in the West Bank; expand Israeli authority in vast swaths of that territory; and make it easier for Jewish Israelis to buy land and start new communities in or near Palestinian enclaves there, among other subtle changes.
These changes may seem like bureaucratic rejiggering. But in fact, they mark the alarming development of a deliberate strategy to incrementally expand Israeli sovereignty over the West Bank, thus killing the two-state solution once and for all.
None of this serves Israel’s best interest. New laws pushing annexation forward will jeopardize Israel’s relationship with the U.S., damage its already faltering democracy, and eradicate any moral high ground the Jewish state still retains after its devastating military campaign in Gaza.
Yet while Israel struggles with a weakened international profile, an economy still recovering from the demands of war, impending talks with Iran, internal democratic conflicts and a re-emboldened Hamas within the decimated Gaza strip, proponents of the new decisions are celebrating the disaster they herald.
“We are deepening our roots in all regions of the Land of Israel and burying the idea of a Palestinian state,” Smotrich said in a statement.
The Yesha Council — the municipal representative for all Israeli settlements, which wants to expand Israeli sovereignty over the entire West Bank — declared the government’s move was “establishing Israeli sovereignty in the territory de facto.”
Energy Minister Eli Cohen might have put it most plainly, saying the changes “actually establish a fact on the ground that there will not be a Palestinian state,” in an interview with Israel’s Army Radio.
The only emergency brake on annexation Israelis have at this moment is sitting in the White House.
Although President Donald Trump flirted with Israeli annexation early in his second-term, he has consistently opposed such moves over the last few months. Asked on Tuesday about the Israeli security cabinet’s recent decisions, Trump spoke bluntly: “I am against annexation.”
He has powerful incentives to back up that statement.
Since returning to office last year, Trump has branded himself a peacemaker who will reshape the Middle East. He aims to expand the Abraham Accords, the trademark foreign policy achievement of his first term; curb a nuclear Iran; and create peace between Israel and the Palestinians. He will not tolerate any Israeli behavior that threatens those efforts — and these West Bank moves could upend them.
Saudi Arabia, the United Arab Emirates and five other Muslim countries condemned Israel’s new laws as accelerating “illegal annexation and the displacement of the Palestinian people” — a complaint Saudi Arabia previously lodged against Israel as its reason for refusing normalization, something Trump desperately wants.
Additionally, Trump’s peace plan for Gaza hinges on creating stability in the embattled Strip and the West Bank. Most importantly, it involves a commitment to Palestinian self-determination and statehood, which these moves in the West Bank may make all but impossible to realize.
All this, as American views of Israel are only growing more antagonistic, with real-world policy changes like conditioning military aid receiving more serious consideration than previously thought possible. Israel also faces domestic consequences over this decision. It has long defended itself against accusations of apartheid by saying that it cannot grant citizenship to the millions of Palestinians in the West Bank because the Jewish state cannot afford to lose its Jewish majority. Until trusted Palestinian partners for peace emerged, the narrative went, Israel would maintain control of the territory.
This is not maintaining control of the territory; this is laying claim to it, an action that demands Israel must treat the Palestinians who live there as full citizens. It is unlikely to do so. Which means Israel’s democracy is closer than ever to crumbling. If it insists on burying the two-state solution and annexing the West Bank without giving citizenship to millions of Palestinians, any defense it had against the argument of apartheid will be gone.
What might the Israeli government hope to gain with these moves, given how extraordinarily costly they could be — and seeing that annexation is widely unpopular in Israeli society, with only about a third of Israelis supporting it?
The answer: Netanyahu is going all-in for his far-right allies. It’s not about what Israel hopes to gain; it’s about what he does.
Smotrich, Katz, and others whose radical messianic conceptions dominate their politics have for years fantasized about expanding Israel’s borders without international or domestic law interfering. Throughout the Israel-Hamas War, far-right leaders routinely spoke enthusiastically about annexing the Gaza Strip.
If Netanyahu were putting Israelis before his own political interests, he would have squashed calls for annexation long before now. But doing so would threaten his political career. Smotrich and other far-right ministers put expanding Israeli control over the West Bank as a dealbreaker when they first entered his coalition; if they leave it, his last hope at retaining power will go with them.
When it comes to choosing between power or his country, Netanyahu has shown he will always choose power. Let’s hope Trump continues to stand in his way.
The post Can Trump save Israel from itself? appeared first on The Forward.