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The hora, the hora! How Jewish wedding music got that way

(JTA) — When my wife and I were planning our wedding, we thought it might be cool to hire a klezmer band. This was during the first wave of the klezmer revival, when groups like The Klezmatics and The Klezmer Conservatory Band were rediscovering the genre of Jewish wedding music popular for centuries in Yiddish-speaking Eastern Europe.

Of course we also wanted to dance to rock ‘n’ roll and needed musicians who could handle Sinatra for our parents’ benefit, so we went with a more typical wedding band. Modernity won out over tradition. 

Or did it? Musician and musicologist Uri Schreter argues that the music heard at American Jewish weddings since the 1950s has become a tradition all its own, especially in the way Old World traditions coexist with contemporary pop. In a dissertation he is writing about the politics of Jewish music in the early postwar period, Schreter argues that American Jewish musical traditions — especially among secularized Conservative and Reform Jews — reflect events happening outside the wedding hall, including the Holocaust, the creation of Israel and the rapid assimilation of American Jews. 

That will be the subject of a talk he’ll be giving Monday for YIVO, titled “Yiddish to the Core: Wedding Music and Jewish Identity in Postwar New York City.” 

Because it’s June — and because I’m busy planning a wedding for one of my kids one year from now — I wanted to speak to Schreter about Jewish weddings and how they got that way. Our Zoom conversation Wednesday touched on the indestructibility of the hora, the role of musicians as “secular clergy” and why my Ashkenazi parents danced the cha-cha-cha.

Born in Tel Aviv, Schreter is pursuing his PhD in historical musicology at Harvard University. He is a composer, pianist and film editor.

Our conversation was edited for length and clarity.

I was struck by your research because we’re helping to plan a child’s wedding now. It’s the first wedding we’ve planned since our own, and we’re still asking the same questions, like, you’ve got to make sure the band can handle the hora and the Motown set and, I don’t know, “Uptown Funk.” Your research explores when that began — when American Jewish weddings began to combine the traditional and secular cultures. 

In the period that I’m talking about, post-World War II America, this is already a fact of life for musicians. A lot of my work is based on interviews with musicians from that period, folks now in their 80s and 90s. The oldest one I have started playing professionally in 1947 or ’48. Popular American music was played at Jewish weddings as early as the 1930s, but it’s a question of proportion — how much the wedding would feature foxtrots and swing and Lindy Hop and other popular dance tunes of the day, and how much of it is going to be klezmer music.

In the postwar period, most of the [non-Orthodox] American Jewish weddings would have featured American pop. For musicians who wanted to be in what they called the “club date” business, they needed to be able to do all these things. And some “offices” — a term they used for a business that books wedding bands — would have specialists that they could call on to do a Jewish wedding.

You’re writing about a period when the Conservative movement becomes the dominant American Jewish denomination. They have one foot in tradition, and the other in modernity. What does a wedding look like in 1958 when they’re building the big suburban synagogues? 

The difference is not so much denominational but between the wide spectrum of Orthodoxy and the diverse spectrum of what I describe as “secular.”

Meaning non-Orthodox — Reform, Conservative, etc.?

Right. Only in the sense that they are broadly speaking more secular than the Orthodox. And if so they are going to have, for the most part, one, maybe two sets of Jewish dance music — basically a medley of a few Jewish tunes. You might have a wedding where it could be a quarter of the music or even half would be Jewish music, but this would be for families that have a much stronger degree of attachment to traditional Jewish culture, and primarily Yiddish culture. 

There’s a few interrelated elements that shape this. Class is an important thing. For lower class communities in some areas, and I am talking primarily about New York, you’d have communities that are a little bit more secluded, probably speaking more Yiddish at home and hanging out more with other Jewish people from similar backgrounds. So these kinds of communities might have as much as a third or half of the music be Jewish, even though they consider themselves secular. It’s actually very similar to an Orthodox wedding, where you might also have half and half [Jewish and “American” music].

Jews in the higher socioeconomic class might, in general, be more Americanized, and want to project a more mainstream American identity. They might have as little as five minutes of Jewish music, just to mark it that they did this. Still, it’s very important for almost all of them to have those five minutes — because it’s one of the things that makes the wedding Jewish. I interviewed couples that were getting married in the ’50s, and a lot of them told me, “You need to have Jewish dance music for this to be a Jewish wedding.”

Composer and pianist Uri Schreter is pursuing his PhD in historical musicology at Harvard University. (Nicole Loeb)

When I was growing up in the 1970s at a suburban Reform synagogue on Long Island, klezmer was never spoken about. I don’t know any parents who owned klezmer albums. Then when I got married a decade later, it was in the middle of the klezmer revival. Am I right about that? Were the ’50s and ’60s fallow periods for klezmer?

You’re definitely right. Up until the mid-1920s, you still have waves of immigration coming from Eastern Europe. So you still have new people feeding this desire for the traditional culture. But as immigration stops and people basically tried to become American, the tides shift away from traditional klezmer. 

The other important thing that happens in the period that I’m looking at is both a negative rejection of klezmer and a positive attraction to other new things. Klezmer becomes associated with immigrant culture, so people who are trying to be American don’t want to be associated with it. It also becomes associated with the Holocaust, which is very problematic. Anything sounding Yiddish becomes associated for some people with tragedy. 

At the same time, and very much related to this, there’s the rise of Israeli popular culture, and especially Israeli folk songs. A really strong symbol of this is in the summer of 1950, when the Weavers record a song called “Tzena, Tzena,” a Hebrew Israeli song written in the 1940s which becomes a massive hit in America — it’s like number two in the Billboard charts for about 10 weeks. Israeli culture becomes this symbol of hope and the future and a new society that’s inspiring. This is all in very stark contrast to what klezmer represents for people. And a lot of the composers of Israeli folk song of its first decades had this very clearly stated ideology that they’re moving away from Ashkenazi musical traditions and Yiddish.

So the Jewish set at a wedding becomes an Israeli set.

At a typical Conservative wedding in the 1950s and ’60s, you might hear 10 minutes of Jewish music. The first one would be “Hava Nagila,” then they went to “Tzena, Tzena,” then they would do a song called “Artza Alinu,” which is today not very well known, and then “Hevenu Shalom Aleichem.” They are songs that are perceived to be Israeli folk songs, even though if you actually look at their origins, it’s a lot murkier than that. Like two of the songs I just mentioned are actually Hasidic songs that received Hebrew words in pre-state Palestine. Another probably comes from some sort of German, non-Jewish composer in 1900, but is in Hebrew and is perceived to be a representation of Israeli culture.

But even when the repertoire already represents a shift towards what’s easier to digest for American Jewry, the arrangements and the instruments and the musical ornamentation are essentially klezmer. The musicians I spoke to said they did this because they felt that this is the only way that it would actually sound Jewish. 

That is to say, to be “Jewish” the music had to gesture towards Ashkenazi and Yiddish, even if it were Israeli and Hebrew. As if Jews wanted to distance themselves from Eastern Europe — but only so far. 

Someone like Dave Tarras or the Epstein Brothers, musicians who were really at the forefront of klezmer in New York at the time, were really focused on bringing it closer to Ashkenazi traditions. Ashkenazi Jewish weddings in America are not the totality of Jewish weddings in America, and Israeli music itself is made up of all these different traditions — North African, Middle Eastern, Turkish, Greek — but in effect most of the really popular songs of the time were composed by Ashkenazi composers. Even “Hava Nagila” is based on a melody from the Sadigura Hasidic sect in Eastern Europe. 

Of course, if you’re a klezmer musician you’re allergic to “Hava Nagila.” 

Then-Vice President Joe Biden dances the hora with his daughter Ashley at her wedding to Howard Krein in Wilmington, Delaware on June 2, 2012. (White House/David Lienemann)

You spoke earlier about Latin music, which seemed to become a Jewish thing in the 1950s and ’60s — I know a few scholars have focused on Jews and Latinos and how Latin musical genres like the mambo and cha-cha-cha became popular in the Catskill Mountain resorts and at Jewish weddings. 

Latin music is not exclusively a Jewish thing, but it’s part of American popular culture by the late 40s. But Jews are very eagerly adopting it for sure. In the Catskills, you would often have two separate bands that alternated every evening. One is a Latin band, one is a generic American band playing everything else. And part of that is American Jews wanting to become American. And how do you become American? By doing what Americans do: by appropriating “exotic” cultures, in this case Latin. This is a way of being American.

Jews and Chinese food would be another example.

And by the way, in a similar vein, it also becomes very popular to dance to Israeli folk songs. A lot of people are taking lessons. A lot of people are going to their Jewish Y to learn Israeli folk dance.

I’ve been to Jewish weddings where the “Jewish set” feels very perfunctory — you know, dance a hora or two long enough to lift the couple on chairs and then let’s get to the Motown. Or the Black Eyed Peas because they were smart enough to include the words “Mazel Tov!” in the lyrics to “I Gotta Feeling.”

So that’s why we always hear that song! I will say though, even when the Jewish music appears superficial, it does have this deeper layer of meaning. It’s very interesting how, despite all these changes, and despite the secularization process of American Jewish weddings, the music still connects people to their Jewishness. These pieces of music are so meshed with other religious components. Of course, most people see this as secular. But a lot of people connect to their Jewish identity through elements such as Jewish music, Jewish food, certain Jewish customs that are easier to accommodate in your secular lifestyle, and the music specifically has this kind of flexibility, this fluidity between the sacred and the profane.

That’s beautiful. It sort of makes the musicians secular clergy.

It’s interesting that you say that. In his history of klezmer, Walter Zev Feldman refers to the klezmer — the word itself means “musician” — as a kind of a liminal character, an interstitial character between the secular and the mundane. The music is not liturgical, but when the klezmer or the band is playing, it is an interval woven with all these other religious components and things that have ritual meaning.


The post The hora, the hora! How Jewish wedding music got that way appeared first on Jewish Telegraphic Agency.

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Jared Kushner presents plan for ‘New Gaza’ at Davos as Trump launches Board of Peace with Israel absent

(JTA) — Jared Kushner presented a phased vision for the future of Gaza at the World Economic Forum in Davos, Switzerland, on Thursday, saying that there was “no plan B” when it comes to reconstructing the territory battered during the two-year war between Israel and Hamas.

Kusher, President Donald Trump’s son-in-law and advisor, was crucial to negotiating the ceasefire that ended active fighting in the war in October.

The 20-point vision he presented in Davos reflects elements of that ceasefire deal, which has been only partially implemented. It calls for starting at the enclave’s southern border by reopening the Rafah crossing and moving steadily northward until the entire Palestinian territory has been rebuilt, to include a seaport, airport and tourism infrastructure. The end result, according to a slide he presented, would be “peace & prosperity.”

Kushner said the most important step is to disarm Hamas, which still controls a portion of Gaza. Emphasized that reconstruction will take place only in portions of Gaza where Hamas is demilitarized, he said some Hamas members who agree to lay down their arms will be given amnesty and could become part of a new security apparatus in Gaza.

Kushner suggested that he understood that his vision, which would take many years and at least $25 billion to implement, could encounter obstacles. But the White House had decided to “plan for catastrophic success,” he said.

Kushner’s presentation came as Trump held a “signing ceremony” for his new “Board of Peace,” an entity devised initially to oversee Gaza but whose mandate Trump has indicated could include other world conflicts. (Its charter does not mention Gaza specifically.) Of the 60 countries that the United States invited to join, representatives from about 20 attended the ceremony, including Hungary’s Viktor Orban, Argentina’s Javier Milei and officials from Qatar and Saudi Arabia.

Orban was the only European leader present; other European countries have turned down the invitation to join the board or expressed concerns about its composition — potentially to include Russia — and potential to undercut other international bodies, about which Trump has expressed disdain.

Israel also did not have a representative at the ceremony. Prime Minister Benjamin Netanyahu said on Wednesday that Israel would join despite misgivings about the presence of Turkey and Qatar, which have backed Hamas, on the board. Netanyahu is not in Davos (Switzerland is party to the International Criminal Court, which has issued a warrant for his arrest) but Israeli President Isaac Herzog, who is present, did not attend.

The Egyptian official at the ceremony announced that the crossing at Rafah, which has been closed since Hamas attacked Israel on Oct. 7, 2023, would reopen in both directions next week. Israel has said it would not open the crossing until the final Israeli hostage in Gaza, Ran Gvili, is returned, which Hamas agreed to do as part of the ceasefire.

Kushner urged those who have expressed skepticism about the board to hold their criticism. “Just calm down for 30 days,” he said. “The war is over. Let’s work together.”

The post Jared Kushner presents plan for ‘New Gaza’ at Davos as Trump launches Board of Peace with Israel absent appeared first on The Forward.

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Andrew Tate insists he wasn’t really singing Ye’s ‘Heil Hitler.’ Others who were with him are doubling down.

(JTA) — A group of far-right influencers caught on tape singing along to the Ye song “Heil Hitler” has been split on how to respond to the allegations of antisemitism that have followed.

“Manosphere” brothers Andrew and Tristan Tate have distanced themselves from the footage, though not from the influencer who was filmed performing a Nazi salute.

Others have doubled down or flouted the criticism. Myron Gaines, who did the salute, posted a video in which he was dressed as an Orthodox Jewish man, wearing a tallit, fake beard and black hat, and dancing to a song with the lyrics, “Oy vey, the goyim know, time to shut down the entire show.”

The split responses come days after a video of the influencers alongside Sneako, Clavicular, Justin Waller and the avowed antisemite Nick Fuentes ignited controversy and recriminations in Miami. The group was on camera during an hourslong live stream that included multiple plays of Ye’s song — once during a drive to a Miami nightclub, and again inside the club.

In a podcast appearance on Tuesday, Andrew Tate absolved himself of blame, pointing out that he was not dancing or repeating any of the song’s lyrics, which include the phrase “Heil Hitler” repeated numerous times.

“I didn’t want to go to the club, I said I don’t want to go, I said this is bulls–t, they said it’s Nick [Fuentes’] first-ever time, and I truthfully believed I could get in and out of this dump in 15 minutes,” Tate said on the Patrick Bet-David Podcast on Tuesday. Bet-David, a prominent conservative media personality, has hosted figures like Donald Trump and Israeli Prime Minister Benjamin Netanyahu on his podcast.

“I’m sorry to anybody who was offended,” Tate added. About the allegations of antisemitism dogging him, he added, “If I had played the song myself, and danced around to it, sure. [But] I was in a car.”

Tate’s brother, Tristan, wrote on X that neither brother was involved in playing the song.

“Everybody on the bus saw @sneako take the phone from Justin wallers hand, turn off the country music and put on HH,” Tate wrote. “I normally wouldn’t ‘tell’ on him but it was LIVE streamed to 50,000 people in HD.”

The stream showed Waller handing off the phone to Sneako so he could add a song to the queue.

“I think you know what to play,” Gaines, smiling, said repeatedly.

Gaines, Sneako, Fuentes and Clavicular all sang along to the song, while Tristan Tate bobbed to the rhythm and Andrew was out of frame. Gaines, whose real name is Amrou Fudl and is Sudanese-American, did the Nazi salute multiple times.

“Jews mad! Jews mad!” he said.

The incident came amid rising concern on the right about antisemitic rhetoric and figures such as Fuentes, who has become more prominent since his interview with Tucker Carlson last year. The Tate brothers, meanwhile, have added considerable antisemitism and intensely anti-Israel content to their streaming content in the last few years; Mother Jones reported in 2024 that the Tates’ criticisms of Israel segued into “antisemitic claims clearly rooted in the blood libel.”

Andrew Tate acknowledged a rise in antisemitism online on Tuesday, which he said “must be scary” for Jews to encounter. He distanced himself from the Miami episode, saying that he had no say in the music being played — but he also denied that antisemitism was to blame for his fellow influencers’ actions.

“I don’t think that any of them are deeply antisemitic genuinely, and I don’t think that any of them really thought it through,” Tate said. “Honestly, I think they’re just kids. I think they’re just kids, it gets a reaction, they think they’re funny, they’re on the internet, they need a reaction, they want likes, and they did some f—ing dumb s—t.”

Adam Sosnick, a Jewish internet personality who is Bet-David’s co-host, pushed back against Tate’s framing, pointing out that Myron Gaines is nearly 40 years old. Tate’s comment mirrored J.D. Vance’s response to Hitler jokes and racist and homophobic slurs used in a Young Republican group chat; Vance had said the officials, who were reportedly between the ages of 24 and 34, were just “kids” doing “stupid things.”

“This,” Sosnick said, imitating the Nazi salute which Gaines did during the stream, “that ain’t no kid stuff.”

Tate replied that Gaines is a “great friend” of his, and that he has “a whole bunch of friends who do a whole bunch of s—t that perhaps I would not do myself, or I may not 100% agree with.”

Like Gaines, Braden Peters, who is known as Clavicular and sang along enthusiastically to the Ye song, doubled down over the weekend.

“I am not sorry. I don’t apologize for what I did,” he said. “I would do it again today.”

He added, “I would rather have free speech and the ability to make jokes and do content, a thousand times over, rather than being a little b—h who has to censor himself and do all that s—t.”

Sneako, whose real name is Nicolas Kenn De Balinthazy, posted a video criticizing the Tate brothers for shifting blame to him, and denied that he was the one who played the song.

A sharp Israel critic, Sneako also criticized Tate for joining the PBD Podcast, which had previously hosted Netanyahu.

Fuentes, on the other hand, defended the Tate brothers on Tuesday, who he said are in a more delicate position because they are “quite literally under the gun in a few jurisdictions.”

Prosecutors have accused the Tate brothers of trafficking more than 30 women in Romania, where they’d been banned from leaving from 2022 until the ban was lifted in 2025, which was widely seen as reflecting the influence of the new Trump administration. They’re also facing criminal charges of rape and human trafficking in the United Kingdom, and have been under investigation by U.S. Homeland Security anti-trafficking agents since 2023, according to the New York Times.

“I do understand, not everybody is in the same place in their career,” Fuentes said. “He may not have the same license to say controversial things as everybody else.”

The post Andrew Tate insists he wasn’t really singing Ye’s ‘Heil Hitler.’ Others who were with him are doubling down. appeared first on The Forward.

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Invoking Torah, Minnesota Jews mobilize against ICE operations

(JTA) — The Hebrews’ flight from Egypt is on a lot of Jewish minds right now, as the annual cycle of Torah readings has reached the Book of Exodus.

But for many Jewish leaders in Minnesota, the ancient story has particular resonance.

With Immigration and Customs Enforcement agents descending on the Twin Cities in search of undocumented immigrants and stirring chaos and pushback, the story of Exodus — about a king who tries to thwart the growing number of “foreigners” in his midst, and the leader who seeks to protect them — is inspiring widespread anti-ICE actions.

“As we’re currently reading in the Torah, Moses confronts Pharoah knowing it won’t be easy, and feeling his own doubts about such an act,” Rabbi Aaron Weininger, who leads the Conservative Adath Jeshurun Congregation in the suburb of Minnetonka, told the Jewish Telegraphic Agency. “And in doing so, the Israelites enslaved in Egypt are able to get unstuck. They’re able to taste freedom.”

Inspired by such teachings, and frequently invoked Jewish injunctions like “welcoming the stranger,” Jewish groups are signing on to open letters, and synagogues are actively involved in pro‑immigrant actions and advocacy. The Jewish presence at an interfaith anti-ICE rally this week is expected to be substantial.

“Our community members and staff live and work in every corner of society. There are too many stories of lives upended by what the government itself refers to as the ICE surge,” reads an open letter, issued Monday, spearheaded by the Jewish federation and signed by around two dozen Jewish groups.

Jewish groups “are deeply concerned by the current volatile situation throughout the Twin Cities and Minnesota,” according to the letter. Its signatories as of press time include 13 area congregations, ranging from Reform to Modern Orthodox; two Jewish day schools; Minnesota Hillel; the Minnesota JCC; the progressive group Jewish Community Action, and Jewish Family and Children’s Service of Minnesota.

ICE’s presence — which includes masked, heavily armed officers conducting aggressive traffic stops, neighborhood raids and street patrols — has led to a lack of caregivers tending to local Jewish seniors, according to the letter.

It follows an earlier open letter from 49 Minnesota Jewish clergy, distributed on Friday, that describes “grief” and “horror” over ICE “wreaking havoc across our state.”

Quoting Deuteronomy — “Love the stranger, for you were strangers in the land of Egypt” — the rabbis and cantors spotlight the “tragic death” of driver Renee Good at the hands of an ICE officer Jan. 7 and include a prayer to “spread a canopy of peace and protection over all those wrongfully targeted by ICE at this moment.”

Both of those letters precipitated what is turning into a larger institutional Jewish pushback to ICE. On Wednesday, leaders of the Reform, Conservative and Reconstructionist movements issued a joint statement to “condemn, in the strongest terms, the violence with which the Department of Homeland Security is enforcing American immigration law — above all, in Minneapolis, Minnesota, as well as in cities and towns across the nation.”

“Our sages taught that the Book of Deuteronomy’s directive, ‘Justice, justice shall you pursue’ (16:20), implies that the law must be enforced through a fair process, and that one should pursue justice whether it would be to one’s advantage or to one’s loss,” the statement reads, with the Jewish leaders further calling on the Justice Department to investigate Good’s death.

Rabbi Jill Avrin, campus lead at the Jewish Community Relations Council of Minnesota and the Dakotas, said it was “unprecedented” for such a wide variety of local Jewish groups to sign onto such messages.

“We have a really diverse Jewish community here, and we felt that this is a moment that is impacting all of us,” Avrin, who helped draft the letters, told JTA.

The multiple open letters are trying to appeal to shared spiritual values as the standoffs between protesters and ICE agents become increasingly fraught. A number of prominent figures — most recently Bruce Springsteen — have compared ICE’s tactics to the Gestapo; at the same time, an anti-ICE protest that disrupted a church service over the weekend has prompted concern and controversy across the interfaith community and led at least one Republican to compare the protesters to Hamas.

Local Jewish leaders say they are not dissuaded from what they view as a Jewish imperative to respond.

“Judaism isn’t about skipping the hard parts,” Weininger said. “It’s about noticing the struggles for centuries that have led us to this point: slavery, persecution, destruction, exile, coming home.”

Rabbis have been active in local mobilizing against ICE. They attended a community vigil for Good; Weininger discussed the issue during his Shabbat sermon. He also helped draft the rabbinical open letter, and this week is one of around 80 to 90 rabbis — many others from out of town — planning to attend an interfaith march in Minneapolis with more than 600 clergy present. Around 50 of the rabbis expected to attend are part of T’ruah, a Jewish social justice network, which mobilized after local clergy put out the request.

“What’s scary is that lawful actions are being targeted,” Weininger said about the situation on the ground. “We’re talking about protest and prayer and taking action in community, and even those modes of engagement are under attack.”

Recalling how Minneapolis Jews similarly mobilized in 2020 to protest George Floyd’s murder by Minneapolis police, the rabbi described “a real sense of civil society here, and I think that is true of the Jewish clergy community in how people care for one another.”

Rabbis also spoke out at a Tuesday interfaith press conference denouncing ICE and outlining plans for this week’s march. “As people of faith, as leaders of faith communities, we are called to say, ‘Enough. Not on our watch,’” Rabbi Tamar Magill-Grimm, who leads the Conservative Beth Jacob Congregation in Mendota Heights, said while standing next to a local imam.

Some Jewish groups across the country have raised concern about ICE’s activities for months, with some synagogues posting signs identifying themselves as houses of worship that agents do not have authority to enter. Rabbis affiliated with T’ruah have participated in “ICE watch” actions in other cities.

But Minnesota’s Jews have now witnessed firsthand the effects of a sustained, targeted ICE presence on their community. Local synagogues have hosted “upstander” training seminars for congregants to learn how to react in the face of an ICE encounter. For many congregants, the experience has pushed them to action — but it’s also invoked an eerie sensation, bringing echoes of a dangerous past.

“As a Jewish parent in Minneapolis, history feels too close right now,” one Twin Cities resident told Daci Platt, a fellow Minnesotan who works at Kveller, a JTA sister publication. “The sense of safety we usually rely on feels shakier than it ever has.”

Jewish community organizations are particularly concerned about the threat the ICE raids, which have focused primarily on non-white Twin Cities residents, pose to a caregiving workforce largely composed of immigrants.

“Jewish seniors are not having their basic needs met because their caregivers are too afraid to come to work,” says the letter spearheaded by the federation.

Amy Weiss, CEO of Jewish Family and Children’s Service of Minnesota, told JTA that ICE has also affected her organization’s ability to serve its nonsectarian clients more generally. Much of their own staff are from immigrant communities, and Weiss worries about drawing attention to them by sending them out into the field to help clients.

“People are afraid to go to work. They’re afraid to leave their homes,” Weiss said. “I don’t see this as political. When you look at our mission, to support people in need, then this is very basic. These are the very basic needs of the community.”

The open letter also notes that there are Jews “who are immigrants themselves, have family members who are immigrants, or could be reasonably perceived to be immigrants. Many of these people are scared to leave their homes out of fear of being arrested and deported.”

The federation-backed letter is careful not to deride all law enforcement. It states, “We affirm our commitment to the rule of law, the lawful implementation of statutes, and the thousands of law enforcement officers charged with keeping us safe, whose efforts we deeply appreciate.”

Avrin, too, praised local law enforcement, whom she called “amazing” and “not the same thing as the ICE agents who are here on the ground.” She also noted that not all of the Jewish communal leaders shared the specific goals of this week’s march, which other Jewish leaders helped plan. The march’s demands include “ICE must leave Minnesota immediately” and “ICE should be investigated for human and Constitutional violations of Americans and our neighbors.”

“This moment is a moment that calls for coalition,” she said. “We are acknowledging and naming that we might be showing up with people whom we don’t actually agree with their broader platform.”

That discomfort has also arisen in some of the language of the opposition. As ICE protests in Minnesota attract growing national attention, comparisons to Nazis and the Gestapo have also grown. Avrin said the JCRC discourages such rhetoric

During a concert in New Jersey last weekend, Springsteen decried “heavily armed, masked federal troops invading an American city and using Gestapo tactics against our fellow citizens.” He then repeated a catchphrase popularized by Jacob Frey, Minneapolis’s Jewish mayor: “ICE should get the f–k out of Minneapolis.” (On Tuesday, Frey, along with other state officials, was subpoenaed by the Justice Department for alleged obstruction of immigration agents. Some of his critics have called attention to his Jewish identity.)

The faith-based protests suffered a distraction when anti-ICE protesters disrupted a St. Paul church service. The protesters, including Black Lives Matter Minnesota, claimed that one of its pastors also works as a local ICE field office leader. The Trump administration has announced an investigation into the protest, which officials said could amount to a violation of a federal law permitting free access to any worship site.

Following the protest, Cities Church in Minnesota issued a statement saying the protesters “accosted members of our congregation, frightened children, and created a scene marked by intimidation and threat. Such conduct is shameful, unlawful, and will not be tolerated.”

The statement added, “Invading a church service to disrupt the worship of Jesus — or any other act of worship — is protected by neither the Christian Scriptures nor the laws of this nation.” A founding pastor of the church has ties to Pete Hegseth, Trump’s defense secretary.

One Republican, Rep. Will Self of Texas, said the protesters — who had livestreamed themselves from inside the church — reminded him of Hamas livestreaming on Oct. 7.

“When you livestream something, you want it to cause terror in the population,” Self told the far-right TV network Newsmax. “So when they livestreamed it, I compare them to Hamas, who livestreamed the attack in Israel that killed thousands of people.”

American Jewish leaders, for whom the freedom of worship in America has long been a key policy plank, say they disagree such a protest in a house of worship. Rabbi Jill Jacobs, who heads T’ruah, told JTA her organization “would not organize a protest of a church.”

The local JCRC also criticized the church protest, which comes in the aftermath of recent pro-Hamas synagogue protests in New York that were widely condemned by Jewish and progressive leaders alike.

“That is something we are absolutely opposed to. We would never encourage people to disrupt a worship service. That is not aligned with our values in any way,” Avrin said. “In my opinion it doesn’t reflect the broader efforts that are happening on the ground. That’s going to happen any time you have a large movement.”

Jews in that movement are focusing on injunctions drawn from the Bible. Speaking at New Birth, a historically Black Baptist church in Georgia with links to the family of Martin Luther King Jr., Georgia Democrat Sen. Jon Ossoff, who is  Jewish, gave a biblically inflected anti-ICE message.

“How can it be that masked federal agents set up checkpoints in American cities, demand papers, rip Americans from their cars, and throw them to the ground? Kill? Kill? With apparent license from the very top,” Ossoff told the congregation. “There’s a wickedness to the program. I don’t know, Pastor, where it is in scripture that it says ‘deny care to the sick, take from those with the least to give to those with the most, violate the house of worship to hunt down the refugee.’ Where in the scripture are those lessons taught?”

Ossoff, who is defending his seat in a tight reelection campaign, added that he and the church’s pastor had been “texting” about the Exodus journey of Moses, and how he used his staff to rally  the Israelites.

In the face of the groundswell in Minnesota, President Donald Trump again forcefully rebuked the protesters and defended ICE.

“They’re apprehending murderers and drug dealers and a lot of bad people,” the president said of the agents during a press conference to mark one year of his second term.

Holding up images he said were of immigrant criminals apprehended by ICE, including one who he claimed was connected to Hezbollah, Trump asked the White House press pool, “Why don’t you talk about that more?… Do you want to live with these people?”

The president also referenced the church protest. “I have such respect for that pastor. He was so calm. He was so nice. He was just accosted,” Trump said of the clergyman whose sermon was interrupted. (He was not the pastor the protesters were targeting.) “What they did in that church was horrible.”

Trump, too, has been a mobilizing force for Jews in Minnesota. Following the president’s derogatory comments last month about the Somali population in the state — which Trump said justified the ICE raids — many local Jewish leaders had held coalition meetings with interfaith partners.

For some in the room at the time, Avrin recalled, it was the first time they had come face-to-face with these partners since Hamas’ Oct. 7, 2023 attack on Israel and the start of the war in Gaza, which frayed many Jewish-liberal coalitions when other communal groups denounced Israel and “Zionists.”

Such partners had “stopped speaking to us, basically,” she said.

But for the Jewish leaders in the room, the Talmudic imperative to love the stranger overcame lingering uncertainty about reconfiguring these coalitions: “We can’t walk away from that just because we’ve been hurt,” she said.

The post Invoking Torah, Minnesota Jews mobilize against ICE operations appeared first on The Forward.

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