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April 18, 2024

Four Sons Saved by Elijah

In theory we should engage

with four sons, whom I list below,

including, at the top, the sage,

at bottom he who doesn’t know

how questions should be asked, and in

the middle the outsider who

considers rituals a sin,

and he who’s simple, but heart true.

 

We teach Passover laws to those

who’re wise, and welcome to our table

the wicked sons who are our foes,

but do not make our lives unstable.

Though sons who’re simple fail in schools

to learn the facts of Jewish life,

we must not let them think they’re fools,

but tell them of God’s strength. Our wife

is suited best to teach our son

who does not yet know how to ask,

while we provide for him some fun,

with afikoman search his task.

 

The spice of life, variety,

is what on Passover we choose

to celebrate; society

does not allow us to refuse

a welcome to a left-out one,

so even those who have the label

of wicked we refuse to shun,

with wine and matzoh on our table,

and having poured non-PC wrath

on fatal foes, pour for Elijah

a glass on wine-stained tablecloth

for this great guest noblesse obliger

to drink, performing what we’re told

by Malachi he’ll do, join Jews

to one another, young and old,

divided no more by vile views.

 

Elijah: antidote of awesome

destruction on a doom-date day

for Jews, when for the seder’s foursome

he’ll Malachi’s last words unsay.

 


In the conclusion of the book of Malachi, Malachi 3:23-24 predicts that Elijah will come before an ‘awesome, fearful day’. He follows this with a comment that Elijah will nevertheless, just in time, unite and reconcile the generations, whose inter-enmity has presumably helped to bring about the dire situation, but he concludes his prophesy by repeating his warning, this time, however, tempered happily by his promise of reconciliation.  This construct is imitated at the seder, when we too end on a happy note.

Malachi 3:23-24 states:

הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא׃

Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of GOD. 

וְהֵשִׁ֤יב לֵב־אָבוֹת֙ עַל־בָּנִ֔ים וְלֵ֥ב בָּנִ֖ים עַל־אֲבוֹתָ֑ם פֶּן־אָב֕וֹא וְהִכֵּיתִ֥י אֶת־הָאָ֖רֶץ חֵֽרֶם׃

He shall reconcile parents with children and children with their parents, lest, when I come, I  strike the whole land with utter destruction.

הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא׃

Lo, I will send the prophet Elijah to you before the coming of the awesome, fearful day of GOD.


Gershon Hepner is a poet who has written over 25,000 poems on subjects ranging from music to literature, politics to Torah. He grew up in England and moved to Los Angeles in 1976. Using his varied interests and experiences, he has authored dozens of papers in medical and academic journals, and authored “Legal Friction: Law, Narrative, and Identity Politics in Biblical Israel.” He can be reached at gershonhepner@gmail.com.

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A Moment in Time: “Passover: Seder (Order) in a Time of Tohu Va-Vohu (Disorder/ Chaos)”

Dear all,

Since October 7, the Jewish world has been challenged in ways that our generation has not witnessed. A vulnerability has resurfaced that has plagued the Jewish people for millennia.

So it is more important than ever to create order in the midst of chaos.

The festive meal we eat during Passover is called “Seder” which means “order.” In every generation, we have sat for a Seder meal, bringing some sense of order in a complicated world.

This year, at this moment in time, may the Seder be our anchor.

May it comfort us with the 2000 years of voices that have yearned with hope.

May it nurture us with the eternal promise of “Next Year in Jerusalem.”

May it inspire us with the obligation to pursue justice.

And may it remind us that we are connected as a people.

This year, Ron and I will have an empty seat at our table in honor of the Hostages. We will include an additional Matzah (a 4th one) representing hope. And we will not forget that despite the chaos in the word, we will celebrate the true joy of Passover!

ZEMR (Zach, Eli, Maya, and Ron) wish you and all you love a meaningful Passover Festival!

With love and shalom.

Rabbi Zach Shapiro

A SEAT FOR THOSE WHO CAN’T COME HOME

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Will This Crisis Fundamentally Undermine and Destroy the U.S.-Israel Relationship?

Much has transpired since Joe Biden became the first sitting American president to visit Israel in wartime. From Senate Majority Leader Chuck Schumer’s unprecedented call for new elections in Israel, to the United States abstaining on a United Nations Security Council resolution demanding an “immediate ceasefire” in Gaza, the U.S.-Israel relationship is looking increasingly shaky.

To better understand these developments from an American perspective, I spoke with Aaron David Miller. Miller holds a PhD in Middle East and U.S. diplomatic history from the University of Michigan and served in the State Department for over two decades as a Middle East analyst and negotiator for both Democratic and Republican administrations. Having helped formulate U.S. policy on the Middle East and the Arab-Israeli peace process, he has a better grasp than most on Biden’s approach to this war and his relationship with Israeli Prime Minister Benjamin Netanyahu. In our conversation, which has been edited for length and clarity, we discussed what’s motivated Biden since Oct. 7, American and Israeli intervention in the other’s domestic politics, and whether we’re witnessing what Miller calls “the cosmic oy vey crisis” in U.S.-Israel relations.

Analysts are providing varying explanations for the Biden administration’s increasingly harsh rhetoric toward Netanyahu and Israel’s war in Gaza, ranging from suggestions that Biden is fed up with a Netanyahu who’s solely interested in his political survival, to, on the other end, accusing Biden of throwing Israel under the bus to appease the pro-Hamas mob. What do you think is actually behind this changing American approach?

First of all, I’m not sure I would describe it as a changing American approach. In my view, the administration has been pursuing a passive-aggressive policy toward this Israeli government even before the war, in response to the most right-wing government in the history of the state. The administration has failed to impose a single cost or consequence even before October 7, and there are three reasons.

One, you have an American president alone among his predecessors. Biden and Israel go back decades, from Biden’s early recollections of his father repeating time and again that silence in the face of evil is complicity, and nothing should ever befall the Jews like the Holocaust, to Biden’s associations with almost every Israeli prime minister. Biden considers himself part of the Israeli narrative, and it should’ve surprised no one that he was the first American president to visit Israel during a major war. Biden is in love with the idea of Israel, the people of Israel, the security of Israel. Obviously not with Benjamin Netanyahu. So the first constraint that maintains the words over deeds policy is Biden’s personal commitment to Israel’s well-being.

Second is politics. While Biden is losing support among a deeply divided Democratic Party, there is also another political reality: Biden is navigating a course between a Republican Party, which is, I would argue, the Israel-can-do-no-wrong party, and a Democratic Party that’s deeply divided. He doesn’t want to get sandwiched between a Republican Party that will hammer him for being too tough on Israel, and a Democratic Party that is going to hammer him for being too lenient. So he has to be careful, particularly in a very close election where the presumptive Republican nominee fashions himself to be the most pro-Israeli president in history.

Then there’s the third issue. If Biden hopes to do anything in Gaza—surge humanitarian assistance; free any of the hostages; de-escalate the war; create any sort of stability going forward—he cannot do it by renouncing, calling out and going to war, figuratively speaking, with the Israeli prime minister. And the reality, which makes it more complicated for Biden, is that it’s not just Bibi against Biden. You have an emergency war cabinet. Benny Gantz and Gadi Eisenkot may disagree with Netanyahu on hostages [and] the urgency of a deal, but they, most political elites, and the vast majority of the Israeli public side with Netanyahu’s war aims. So if Biden wants to do anything, he’s got to factor in how does he get Israel’s acquiescence, let alone its firm support? Does Biden want to make a point, or does he want to make a difference?

So far, he’s failed to use any of the levers available to him. He could have conditioned, restricted, ended U.S. military assistance to Israel, particularly munitions deliveries. He could have changed America’s voting in New York, abstaining or voting for a highly critical U.N. Security Council resolution of Israel. He could’ve said—as much of the international community has—you need a cessation of hostilities; we’ll deal with the hostages later. He’s not done any of those things.

Will he, as events play out? Perhaps. But there’s no indication right now—certainly not using the first lever—that he’s going to up the ante, and that has put this administration in a bind. The president shares the war aims of this Israeli government: One, preventing another October 7th, which essentially means dismantle Hamas as an organized military force, and two, ending or profoundly degrading Hamas’s sovereignty in Gaza; its capacity to influence—as it’s done since ‘07—the politics, economy, social structure, and security of Gaza. But as the Israelis have prosecuted this war, the rise of Palestinian deaths, the humanitarian catastrophe, has created huge problems for the administration—morally, politically, and in terms of its own policy. That’s the dilemma.

I worked for Republican and Democratic administrations that brought pressure against Israel, most notably George H. W. Bush and James Baker. [In 1991, President Bush delayed $10 billion in housing loan guarantees to Israel until Israeli Prime Minister Yitzhak Shamir agreed to participate in the Madrid Peace Conference and halt settlement construction in the West Bank and Gaza.] That was a one-off effort to achieve a specific objective, and it worked to the extent that Shamir did not get the housing loan guarantees.

By the way, let’s be clear, it’s an urban myth that we don’t intervene in their politics and they don’t intervene in ours. We should be very clear about that. We do intervene. We play a role in helping to choose our favorite Israeli prime ministers. There’s no doubt about that, and clearly, the Israelis, particularly under Netanyahu, have interceded in our politics as well.

Those who argue that pressure must be applied need to make a compelling argument to the president that if he did use any of these levers, it would get the results he desires. Those results I put under the broad heading of changing the pictures and creating a new reality in Gaza. That is the dilemma the administration faces. I don’t know whether pressure along the lines I described would work, but I suspect there are arguments inside the administration. I think it’s a tough sell to the president.

You’re correct in saying that Biden hasn’t chosen to abstain or support a U.N. Security Council resolution that’s highly critical of Israel, but on March 25 the U.S. did abstain on a Security Council resolution calling for an “immediate ceasefire” in Gaza. What do you think prompted that abstention?

Governments, bureaucracies, U.N. ambassadors don’t like to be in positions where they’re constantly saying no. I think it was a combination of the fact that [American ambassador to the U.N.] Linda Thomas-Greenfield did not want to veto, [and] it had a sufficient amount in it that the administration could defend. And then Netanyahu warned the administration that if they didn’t vote against it, he was going to withhold a delegation that the administration invited to Washington.

I think all those factors combined to say, “We’re going to abstain.” And if, in fact, that was pressure, it seemed to have had some kind of impact, because as we speak, there is a video conference going on between Ron Dermer, Tzachi Hanegbi, Jake Sullivan and other administration officials.

You said you don’t necessarily think there’s a changing American approach to Israel, and that Biden picking a fight with Netanyahu could be problematic, because even though most Israelis don’t like Bibi, they still support his government’s war against Hamas. With that in mind, why do you think Biden called Schumer’s speech on the Senate floor “a good speech,” given that it was bound to be interpreted as Biden supporting Schumer’s call for elections to replace Netanyahu?

If the president had given that speech it would have caused a firestorm. The president didn’t give that speech. Schumer gave it. I’m sure the administration saw the text of the speech. The president continued to pursue what I call the passive-aggressive policy. They’re angry at Netanyahu. They clearly prefer his putative successor, Benny Gantz. They know Gantz is not the key to the promised land. They understand exactly the shift that has taken place in Israeli politics.

And let’s be clear. The U.S.-Israeli relationship, the two drivers of that relationship, the two things that have made it so special—the perception of shared values, what I call value affinity, and a high coincidence of common interests—are now more fraught than at any time since the relationship became special during the 1970s.

The U.S.-Israeli relationship, the two drivers of that relationship, the two things that have made it so special … are now more fraught than at any time since the relationship became special during the 1970s.”

The bases of support have been undermined by a series of Israeli governments on one hand, and by the polarization in America of the U.S.-Israeli relationship. Bipartisanship is still strong on one level, but on another, the Israel issue has become highly partisan. This weakening of these two drivers of the relationship is amplified by a generational divide—you see it in a more diverse Congress. You see it on campuses. You see it in public opinion polling.

How do you think Biden actually views Netanyahu at the moment?

I think Biden is realizing he’s not dealing with the Netanyahu of old: the risk averse Benjamin Netanyahu. He’s dealing now with a risk-readiness Netanyahu, in many respects a desperate Netanyahu: on trial for bribery, fraud and breach of trust; understanding full well that he presided over the worst terror attack in the history of the country, the bloodiest single day for Jews since the Holocaust; coming off of a failed effort on the part of [Justice Minister] Yariv Levin and others to rearrange the political furniture in Israel, in order to strip the Supreme Court and the judicial branch of much of its independence.

“Biden is realizing he’s not dealing with the Netanyahu of old: the risk averse Benjamin Netanyahu. He’s dealing now with a risk-readiness Netanyahu, in many respects a desperate Netanyahu…”

I think he’s desperate to stay in power, and as a consequence, I think he’ll do more than any other single politician in Israel to stay in power, including, if it serves his interests, prolonging the war, which is, I think, a concern on the part of the [Biden] administration.

Following the Israeli strike that killed World Central Kitchen aid workers, both Biden and Blinken said U.S. policy with regard to Israel and Gaza will depend on Israel implementing certain steps that the U.S. wants, which seems to suggest an American policy change could be imminent if the Biden administration isn’t satisfied with Israel’s response. Do you think this signals a significant departure from Biden’s “passive-aggressive policy,” or is it more of the same harsh rhetoric with no actual cost or consequences?

Biden isn’t looking for an open breach with Israel. He’s put Israel on a kind of probation—proposing a to-do list that Netanyahu should have no problems completing, and which the Israelis are already addressing. The issue, and fight if it comes, may hinge on negotiations between Israel and Hamas. That deal is key to the administration’s entire strategy, and the president pressed Israel for flexibility. Whether there’s an increase or decrease in tensions will depend on two things: will Israel continue to do more on the humanitarian aid issue, and who does the administration believe is the bigger obstacle to reaching a deal on hostages—Israel or Hamas.

Looking at the far left flank of the Democratic Party, you’ll find people accusing Israel of committing genocide and other horrific crimes in Gaza. Biden’s in a bind here, because these critics, who support his party, want him to be much harder on Israel than he’s willing to be. Abstaining in a Security Council resolution, for example, is unlikely to appease them. Some of Biden’s critics on the right, however, say he’s trying to placate this crowd. Do you think they’re correct?

I don’t think so. Where’s the evidence? I’ll come back to what I said earlier. Not a single imposition of a cost or consequence, with the exception of denying Netanyahu a White House visit, which they gave to Benny Gantz, even though he didn’t see the president—he saw the vice president. Where’s the evidence that Biden is appeasing his critics?

The test may come on May 8, when the Secretary of State has to certify, according to National Security Memorandum Number 20, that the assurances Israel provided on the issue of humanitarian aid and U.S. military equipment are “credible and reliable.” I just see no evidence that Biden is appeasing those critics. I think they’re really angry. I don’t think that means they’re going to vote for Donald Trump, but I think a lot of them may not vote.

Are we really witnessing the major crisis in the U.S.-Israel relationship, as some are portraying it?

You’d have to go back to 1956, in the wake of Suez, when Dwight Eisenhower threatened, and would have imposed sanctions on an Israel that didn’t withdraw its troops from Sinai, in the wake of the abortive British-French-Israeli effort to seize the canal. No American president has ever used that kind of leverage on any Israeli government. So do I think this is the cosmic oy vey crisis that’s going to fundamentally undermine and destroy the U.S.-Israeli relationship? No, I don’t.

 


Josh Feldman is an Australian writer who focuses primarily on Israeli and Jewish issues. Twitter/X: @joshrfeldman

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Unlocking Spiritual Growth: Free Seven-Week Omer Program Transforms Lives Globally

For many non-observant Jews, the seven weeks between Passover and Shavuot may not hold much significance. However, their depth and uniqueness are profound. Each evening, from the second night of Passover until the day before Shavuot, we count a total of 49 days (seven weeks). This ritual is known as Sefirat HaOmer (“Counting of the Omer”), as it commences on the day when an omer measure of barley was offered in the Holy Temple in Jerusalem. This spiritual counting mirrors the journey our ancestors made in the desert, spending 49 days between the Exodus (Passover) and the Giving of the Torah (Shavuot).

Neuriel Shore, the director for Greater Los Angeles at Jewish National Fund-USA, delved into the profound significance of the Omer a few years ago. It led him to create Omer Aliyah, a seven-week program aligned with the Omer’s timing. This is the third year in which he offers the program.

In an interview with the Journal, Shore shared the origins of his journey.

“Four years ago, during COVID isolation, people coped in various ways,” he said. “It was then that a friend, Benji Elson, published ‘Dance of the Omer,’ a transformative guidebook with a step-by-step instruction of how to have an immersive and transformative spiritual experience.”

Shore, finding himself with more time, committed to spending half an hour each evening throughout the Omer’s duration to study and reflect.

“The results were incredible and transformative,” he said. “I felt compelled to share this experience with as many people as possible. However, I recognized that not everyone is inclined towards text-based learning.”

To make the program accessible, Shore conceived a multi-access approach, catering to diverse preferences. “Whether someone seeks an in-depth journey or occasional insights and skill development rooted in spiritual content, the program accommodates various needs,” he said.

Regarding the traditional observance of the Omer, Shore noted, “While many in the Orthodox world observe it through brief daily blessings and restrictions, there’s a deeper dimension. Each of the seven weeks corresponds to a distinct theme, focusing on character refinement known as ‘Tikkun Hamidot,’ which focuses on the rectification of our character traits.”

The first week of the Omer centers around the divine attribute of ‘Chessed,’ (from Hebrew: grace), or unconditional love and giving towards others. During this week, individuals contemplate different mindsets, attitudes and practices they can implement in their lives to reflect this divine attribute and foster kindness and generosity towards others.

“Subsequent weeks address different aspects of personal growth, from physical strength to emotional restraint.”

“Subsequent weeks address different aspects of personal growth, from physical strength to emotional restraint,” he said.

Participants will receive a lesson log, providing an opportunity each night to reflect on their thoughts, with a key takeaway they wish to integrate into their lives based on the day’s learning. In total, there are 49 distinct lessons curated, serving as a valuable resource for ongoing personal growth and reflection throughout their lives.

The Omer Aliyah program, offered free of charge worldwide, provides participants with virtual seminars, an extensive guidebook, a lesson log for personal reflection and a WhatsApp group for community connection. Shore encourages forming local study groups to enhance the journey’s depth and communal aspect.

Shore said this program has the ability of bringing Jews together, no matter where they live in the world. He encourages participants to consider forming a small group for this journey. While it’s inherently an individual path, there’s immense value in sharing experiences with others. Over the seven weeks, they can meet periodically to reflect on their experiences and learnings. This way, individuals can forge connections and support one another’s spiritual growth, regardless of their location in the world.

“Imagine Joe Schmoe in Missouri or a random Julie who lives within a 10-mile radius, each discovering there are many fellow Jews nearby,” he said. “By finding just a few others willing to commit to the Omer journey together, they can create a local community.”

When asked how he can afford offering the program for free, Shore emphasized he feels it’s his mission. “This initiative is a calling, too valuable not to share widely. Sponsorships cover costs, ensuring accessibility.”

Reflecting on personal changes, Shore highlighted newfound clarity in his life, resilience and the power of partnership with God.

“What I took away from this is the notion that when one sees God as someone who is constantly rooting for you, in partnership with you in every aspect of life, it creates space for the divine to enter, even in the mundane. This partnership allows for incredible miracles to occur. While this initiative demands a significant amount of my time, I’ve found that even time and space can bend under certain circumstances.”

The 3rd Annual Omer Aliyah takes place from April 23 – June 11, 2024.

To sign up: https://forms.gle/ocjaohgpR1B5NfkC8

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Columbia President Grilled During Congressional Hearing on Campus Antisemitism

Columbia University President Minouche Shafik was grilled by lawmakers during congressional testimony on April 17 over how the university has handled antisemitism on campus.

Shafik began her testimony by claiming that she is “doing everything I can” to fight antisemitism on campus; she and the other members of the university’s leadership testifying — Board of Trustees Co-Chairs Claire Shipman and David Greenwald and Columbia Law School Dean Emeritus and Antisemitism Task Force Co-Chair David Schizer — all answered “yes” when asked if calls for genocide against Jews violated university policy. But the atmosphere grew tense when the questions turned to specific actions.

“Today’s hearing of Columbia University president and board members epitomizes the failed leadership on ‘elite’ college campuses to combat antisemitism and protect Jewish students.” Rep. Elise Stefanik (R-N.Y.)

Rep. Elise Stefanik (R-N.Y.) noted that Shafik had responded to an earlier question during the hearing that there have been no anti-Jewish protests on campus; Stefanik asked the other three Columbia leaders if they agreed with that statement. Schizer, Shipman and Greenwald all said there have been antisemitic protests and events on campus. Stefanik turned her attention back to Shafik, and pointed out that campus protests have featured chants like, “F— Jews,” “Death to Jews” and “Death to the Zionist state.” “You don’t think those are anti-Jewish?” Stefanik asked.

“Completely anti-Jewish. Completely unacceptable,” replied Shafik.

Stefanik pressed if that meant that Shafik would change her testimony, to which Shafik said the protests weren’t labeled as “anti-Jewish.” “The question wasn’t, ‘what is it labeled,’” interjected Stefanik. When Stefanik asked again if anti-Jewish protests occurred on campus, Shafik said that “anti-Jewish things were said at protests, yes.”

After Shafik explained that the university has a system where people can report antisemitic incidents and that the university could take action ranging from training to suspension against perpetrators, Rep. Lisa McClain (R-Mich.) asked Shafik if “from the river to the sea, Palestine will be free” and “long live the intifada” were antisemitic. Shafik replied that she found such phrases “very upsetting.”

“That’s a great answer to a question I didn’t ask,” McClain countered, and repeated the question. Shafik responded: “I hear them as such, but some people don’t.” McClain chided for Shafik for not answering “a simple question,” so she asked the task force if they view such chants as antisemitic. After they answered in the affirmative, Shafik said, “We agree.” McClain asked if that means she thinks “there should be some consequences to that antisemitic behavior,” Shafik replied: “Yes.”

Shafik also told Stefanik that the university has “some disciplinary cases ongoing around that language. We have specified that those kinds of chants should be restricted in terms of where they happened.”

On the issue of faculty members, Rep. Tim Walberg (R-Mich.) said that Columbia Professor Joseph Massad referred to the Oct. 7 massacre as “awesome” and “stunning” and previously referred to Israelis as “cruel and bloodthirsty colonizers” and yelled at a Jewish student to “get out of my classroom.” “Do you stand behind Professor Massad remaining chair of the Academic Review Committee given his support for terrorism and harassing Jewish students?” asked Walberg. Shafik claimed that she believed Massad no longer chairs that committee; however, Stefanik pointed out that Columbia’s website still states that Massad chairs the committee.

“I would need to check that,” Shafik told her.

Stefanik asked if she would commit to removing Massad from the chair position that day, Shafik said she would commit to coming “back to you with the facts.” Stefanik then asked the other Columbia leaders if they believe Massad should remain as the chair of that committee; Shipman said she personally didn’t believe he should be. Greenwald called Massad’s reported remarks “abhorrent and I believe that one of the steps that we could take in terms of discipline is to remove him from that leadership position.”

Shafik also testified that Massad had “been spoken to” about his reported remarks about Oct. 7 When Stefanik pressed for specifics, Shafik said that the professor was told his comments were not acceptable and “he has not repeated anything like that ever since.” “Does he need to repeat stating that the massacre of Israeli civilians was ‘awesome’? Does he need to repeat his participation in an unauthorized pro-Hamas demonstration on April 4?” countered Stefanik, asking if Shafik agreed with the university not taking disciplinary action against Massad. Shafik responded that the university has more than 4,700 faculty members and most of them “spend all of their time dedicated to teaching their students.”

“But I am talking about the faculty members who are supporting terror,” Stefanik fired back.

Massad told the Associated Press that he was not admonished and that he is still the chair of the committee until “his term ends in the coming weeks.” He also claimed that “members of Congress distorted his comments, and he disputed praising the killing of 1,200 Jews.”

Massad was not the only faculty member accused of supporting terror during the hearing. Stefanik pointed to Mohamed Abdou, a visiting professor at Columbia’s Middle East Institute. Stefanik said that on Oct. 11 Abdou posted, ‘Yes, I am with Hamas, Hezbollah and Islamic Jihad,’ … He also decried false reports accusing Arabs and Muslims of decapitating the heads of children and being rapists. We know that there were decapitations of babies, of Israeli innocent civilians of seniors, of women, there were rapes, and yet Columbia hired this individual as a professor. How did that hiring process work?”

Shafik replied that she found Abdou’s social media posts repugnant and declared that “he will never work at Columbia again.” When Stefanik pressed further, she clarified that “he is grading his students’ papers and will never teach at Columbia again.” However, Stefanik later pointed out that Abdou “is on campus at the unsanctioned anti-Israel antisemitic event that is being supported by pro-Hamas activists on campus, so that’s what Professor Abdou is doing at this very moment.”

Rep. Jim Banks (R-Ind.) questioned Shafik about how a glossary provided by the Columbia School of Social Work to students defines “Ashkenormativity” as “’a system of oppression that favors white Jewish folx” [sic]… This is handed out to your students,” he said.

“By other students,” replied Shafik. “It is not a product of the faculty of Columbia University … it is something that a group of students produced. I don’t agree with it, I think it’s not very useful, I don’t condone it.”

Banks then asked Shafik why the guidebook spelled the word “folx” with an “x.” “They don’t know how to spell?” Shafik responded.

Banks proceeded to ask the other three Columbia leaders about the guidebook. Schizer called the “Askenormativity” term as “shockingly offensive.” Shipman said it was “outrageous” and that the board has discussed running all material that appears to “be run by the dean.” Shafik proclaimed that the university would ensure that that guidebook “is not part of any orientation process.”

At one point, Rep. Bob Good (R-Penn.) asked Shafik if there have been any anti-Muslim or anti-Arab protests on campus; Shafik began to answer by that there have been pro-Israel protests and that “there have been many incidents” before Good interjected, “The answer would be no, correct?” “Yes,” Shafik replied.

Toward the end of the hearing, Rep. Virginia Foxx (R-N.C.), who chairs the House Committee on Education and the Workforce, gave a speech to “set the record straight.” She said it was “misleading” for Shafik claim earlier in her testimony that “there have been 15 suspensions related antisemitic incidents.” Foxx claimed that there have been only three students subjected to interim suspensions over antisemitic incidents between Oct. 7 and March 23 and “all three were lifted or dropped to probation,” one of which was a student shouted, “F— the Jews.” Further, while Columbia did suspend 10 students over the “Resistance 101” event that featured speakers praising terror, Foxx pointed out that suspensions were lifted for five of those students after the university concluded that they weren’t involved. The only two students whose suspensions given before Shafik was called to testify that still remain in force are Jewish students who sprayed an odorous substance toward pro-Palestinian protesters, according to Foxx.

However, Foxx claimed that documents that the committee obtained from the university revealed that the substance that the two Jewish students sprayed “was a non-toxic gag spray.” “While that was an inappropriate action, for months Jewish students have been vilified with false accusations of a ‘chemical attack’ and Columbia failed to correct the record,” Foxx said.

Stefanik said in a statement posted to social media after the hearing, “Today’s hearing of Columbia University president and board members epitomizes the failed leadership on ‘elite’ college campuses to combat antisemitism and protect Jewish students. From the university president’s moral equivocation on antisemitism, to glaringly inconsistent testimony regarding disciplinary action and lack thereof taken against antisemitic students and pro-terrorist faculty, to astonishingly stating that there has been no ‘anti-Jewish’ protests on campus only to then acknowledge that ‘F– the Jews’ & ‘Death to the Jews’ is in-fact anti-Jewish when she was further pressed.”

She also alleged that during a break, “the witnesses were overheard discussing how well they thought their testimony was going for Columbia. This arrogance is eerily reminiscent to the previous three university presidents who believed walking out of the hearing that their testimony was acceptable. Columbia is in for a reckoning of accountability.” “If it takes a member of Congress to force a university president to fire a pro-terrorist, antisemitic faculty chair, then Columbia University leadership is failing Jewish students and its academic mission,” added Stefanik. “No amount of overlawyered, overprepped, and over-consulted testimony is going to cover up for failure to act.”

Also during the hearing, in response to a question from Rep. Ilhan Omar (D-Minn.), Shafik revealed that Professor Shai Davidai is being investigated for harassment and that he has more than 50 complaints against him. “I’m used to being attacked, but attacking our students is unacceptable,” Shafik said.

However, in a video posted to YouTube, Davidai said that Shafik knowingly lied about why he was being investigated. “I am being investigated for my social media activity,” Davidai claimed, “which is open to everyone … and it starts with that Oct. 18 in that video when I say that rape is never okay. That is what I am being investigated for. I have never harassed or targeted any individual student at Columbia.”

Davidai lambasted Shafik’s testimony, accusing her of lying to Congress; he lauded Stefanik for calling Shafik out on them. Davidai claimed that Abdou is still listed as a visiting professor on the Middle East Institute’s website and that Abdou took part in the unauthorized pro-Palestinian protest that occurred on campus on April 17. He referred to the testimony from Shafik and the other university leaders as consisting of  “vacuous rhetoric.” “They have prepared for months for this and have done absolutely nothing,” Davidai said. “They could have spent this time stopping these protests. They could have spent this time actually enforcing the suspension of SJP and JVP. They could have spent this time actually enforcing the suspension of the student organizers who invited a terrorist to campus under ‘Resistance 101.’ One of those students is still in their dorm room refusing to evacuate after two weeks.

“She lied, she distorted the truth and she spent all of her time preparing her rhetoric so she can kind of lie her way through Congress and do nothing to protect the Jewish and Israeli community,” Davidai said, and that Shafik “is unwilling to deal with the moment … and she needs to step down now.”

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Oct. 7 Events to Be Depicted in New Stage Show

A new play, “October 7: In Their Own Words,” is set to debut in New York City in May. The play dramatizes the events of Oct. 7 using the word-for-word firsthand testimony of those who experienced it. While it is a play, the words spoken on stage are taken verbatim from interviews with survivors of the carnage. It is the work of Los Angeles-based Irish playwrights Phelim McAleer and Ann McElhinney.

This is not the first work they’ve created using transcripts. “Ferguson” from 2017, used grand jury testimony from the case of the shooting death of 18-year-old Michael Brown by Missouri police officer Darren Wilson. Although Brown was unarmed and shot six times, the grand jury ultimately did not indict Wilson. 

McAleer and McElhinney are now taking on Oct. 7 deniers.

“We really want people to know the truth about what happened that day,” McAleer told the Journal. “So Jewish and non-Jewish audiences, actually, I think everyone needs to know and be reminded. One thing that we noticed in Israel was everyone is still obsessed with [the Oct. 7 attacks] and still reliving that day. But that’s not what’s happening in the outside world. And people need to know that.”

The play is based on interviews the playwrights conducted in Israel last November with approximately 25 individualswho were directly involved in or witnessed the events of that fateful day. While, yes, it is a play on the terror attacks of Oct. 7, there will be no fictional elements or composite characters.

“Why would you create a character when you’ve got one of the most dramatic days in history?”  McAleer said. “People have lived through the most extraordinary events, they don’t need anything added or subtracted. They don’t need to add drama and they don’t need editorializing.”

The play will feature 13 characters and be performed by Israeli or Jewish actors whenever possible. However, the playwrights acknowledged that if a world-class actor were to bring more visibility to the production, they would consider casting them as well. Their priority is to ensure that the story reaches as many people as possible.

McAleer and McElhinney said that the first thing they wanted to do in the play was to have the characters talk about Oct. 6. They want audiences to see that the people who were attacked were normal people with ordinary domestic issues and family issues, sick family members, and complicated relationships in and outside their homes.

“It’s just the normal to’ing and fro’ing,” McAleer said, with his thick Irish accent. “Especially since it was a holiday in Israel, people travel in for this. The normal to’ing and fro’ing of who cooked food, and how it was a special dish and all this. So the normal domestic back and forth of Oct. 6th. And then to show the horror that was visited upon these ordinary people in this extraordinary time.”

On the morning of Oct. 7, McAleer and McElhinney were in their homeland of Ireland.

“We noticed, and even our friends, on Oct. 8, they started talking about the electricity in Gaza and how terrible it was that electricity was being turned off in Gaza. There was a ‘need for a ceasefire,’ and all right away, Oct. 7, they were trying to forget Oct. 7. They were trying to push it down the memory hole and talk about something else.”

Even when they returned to the U.S., their dismay in the sentiments of their home country festered.

“We were quite shocked at how the media in Ireland were so effectively getting people to look at something else and not talk about this massacre,” McElhinney told the Journal. “And certainly they weren’t. And ordinary people were getting this, were starting to talk only about gas, about electricity, and we were shocked by that. That really compelled us to go to Israel and to talk to the people. We thought, ‘we need to tell this story and we need to find a creative way to do that.’”

Neither McAleer and McElhinney had ever been to Israel before. And their first visit was far from anything resembling a first timer visit to Israel. It was completely devoid of tourism.

“We didn’t even get to go to Jerusalem because we were so busy talking to people,” McElhinney said. “So we traveled up and down the country, north side, east, west, went down close to Gaza, went up to the north all over. We were everywhere.”

Their aim was to gather vivid firsthand accounts and create a compelling narrative that accurately portrays the truth.

During their three weeks in Israel, Irish Prime Minister Leo Varadkar made a number of statements about the situation in Israel that McAleer and McElhinney thought were problematic. One statement in particular was about 9-year old Irish hostage Emily Hand, who was abducted by Hamas on Oct. 7 and exchanged for Palestinian prisoners in late November. Varadkar referred to Hand as merely “lost” and “found.”

“We were there when Varadkar made his nonsense remarks, it was something we had to contend with as we met people, explaining that not everyone in Ireland was like him,”  McElhinney said.

“Some people looked at us with suspicion when we said we were Irish,” McAleer added.

The playwrights hope that their play will not only educate and inform audiences but serve as a catalyst for dialogue and reflection, ultimately contributing to a better understanding of the events that unfolded on that tragic day. They are particularly concerned with how far off base from the truth with younger generations can become if their first impressions of the massacre continue to be distorted from reality.

“People love stories,” McElhinney said. “People are very moved by the heart, by what the heart tells them. And nothing changes people’s minds more than a story.”

While the play is set to debut in New York City, the playwrights have plans to take it on a tour of Ivy League campuses afterward.

McAleer and McElhinney answered several more questions for the Journal. The conversation below has been edited for clarity and length:

JEWISH JOURNAL: There seems to be lingering hostility towards Jews in your homeland of Ireland.

PHELIM MCALEER: That seems to be the case. We say sorry, but you’re right. There’s a hostility now to Israel and the Jews that has really emerged since Oct. 7. I mean, even when we were checking in at El Al, the lady at the check-in desk said, ‘I was supposed to go to Dublin to a Master’s; no way I’d go there now.’ Normally no one could name the Irish Prime Minister, but they were able to name the Irish Prime Minister after he made that statement about the hostage being lost and found. I mean, Ireland, normally when you go abroad, Ireland, when you say you’re Irish —

ANN MCELHINNEY: — Everyone’s eyes light up and they say, ‘oh, lovely! We love the Irish.’ Everyone’s eyes light up, but not in Israel.

PM: I’ll tell you, [in Israel] you have to explain why you’re not like all the other Irish people that you actually are interested in telling the truth.

JJ: Are there any composite characters in your play, “Oct. 7”?

PM: No. People who make composite characters for these ‘alleged’ verbatim dramas, the reason they’re making composite characters is because they don’t like the truth.

JJ: What do you hope will be the reaction?

AM: The granular aspect of people’s individual stories is what will make people sit forward in the theater and think, ‘oh my God, that really happened.’ When we heard survivors tell their stories, we just thought it was very much like, ‘wow, that’s a picture, true words.’ You can almost imagine you were there yourself. So we thought, yeah, that’s going to get included. But obviously you can imagine these stories are all 13 different variations of an extraordinary event.

PM: We don’t get overly carried away either with chronology, you can mess with the timeline a little bit just to keep the audience on their toes so people don’t know what’s coming next.

JJ: What do you say to the people who say, “how dare you make a play like this so soon?”

PM: One thing I will say is people in Israel think that everyone is obsessed with this story. And unfortunately outside Israel, they’re not. They should be. This is one of the most important stories of the decade, but there’s a huge concerted effort in the world to try and forget Oct. 7 to try and push it down the memory hole. If they want their story told and they want their story known, they need plays like this. They need this story told in every creative way possible.

AM: On the money front, we’re a not-for-profit. If we were able to break even, that would obviously be fantastic. But obviously it’s a very expensive production and we are looking for people to donate and our plan is to bring this play on the road and we plan to go to the Ivy League colleges in the fall. We plan to go to Harvard to Princeton. That’s our plan. This is a not-for-profit, a 501c3.

JJ: What’s been the reaction you’ve received from Jews you’ve told about this story?

AM: We’ve had a reaction from Jewish people. Again, quite a surprising reaction actually, I have to say maybe not surprising, but here in the United States people saying, thank you. Oh God, thank you for doing this, people. I had someone on the phone the other day basically almost in tears because she realizes how important, I think a lot of Jewish people in America are very shocked to be confronted by the antisemitism they didn’t realize was right next door. And we’ve heard

PM: Sometimes, literally, literally next door. 

AM We’ve heard many, many stories of people who have been deeply profoundly shocked, horrified, terrified, by the way is a word, right? Terrified by the fact that they have suddenly realized that, and we didn’t know, by the way, we’re Catholics, what do we know? But I certainly didn’t think the world was full of antisemites. I certainly didn’t think America was.

JJ: Why did you choose to open the play in New York City?

PM: It’s the center of the theater world. It’s where you tell stories in America these days, especially in the theater. There’s nowhere else. But as I say, after New York, we’re taking it on a tour of Ivy League campuses. Because you got to tell stories there too. I think people really need to hear the truth there as well.

The play “October 7: In Their Own Words” will be at the Actors Temple Theatre in New York City from May 2-June 16. For tickets, visit  www.october7theplay.com

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Shani Seidman: Manischewitz, Passover Memories and Matzo Brei

The Manischewitz brand means a lot to many people, including and especially Shani Seidman, the Chief Marketing Officer for Kayco Kosher. Kayco’s brands include Gefen, Heaven & Earth and of course Manischewitz.

“I have these memories of Manischewitz being at my Passover seder or making Manischewitz chicken soup with my grandmother,” Seidman told the Journal.

Then there are all the flavors of macaroons.

“Growing up, you waited for the Passover section to go up to get your macaroons,” she said. “It was a treat year-round.”

For some reason Passover made macaroons extra special.

Seidman started working for Manischewitz as marketing director in 2000. The company, which has been around since 1888, has gone through a lot of changes over the years. When in 2019, Kayco bought Manischewitz, it went back into the hands of a family-owned company. After transitioning the business for six months, Seidman was given the larger role of managing the marketing for all their brands.

“They call me Mrs. Manischewitz here, because there was a marketing campaign in the 80s and 90s, where they put out recipes,” she said. “At first it was very surreal working on a brand that we had at our tables growing up.”

When asked, “where’s the Mrs. Manischewitz Hallmark movie?” Seidman agreed it feels like one. “It’s like the comeback kid,” she said.

Leading up to Passover, Manischewitz rebranded to appeal to even more people: younger generations, as well as those who are Jewish food-curious and want to give their food a try.

“It’s bold and new and kind of quirky and fun and people are really responding to it,” Seidman said. “Our table is endlessly long and endlessly wide.

“We have a lot of pride in our traditions, and … all we want is to share goodness and joy over food with anyone who wants to sit down with us.”

Manischewitz, who in the early days jarred gefilte fish, keeps coming out with iconic Jewish traditional dishes in new formats.

For instance, matzo ball mix was an innovation. All you had to do was add egg and oil. Now Manischewitz has matzo balls in the frozen section.

We’re going with the flow of how the consumers [are] behaving,” she said. “Maybe they want to make their fresh matzo balls and maybe they want to have Mattishevitz make it for them.”

A big Passover staple is matzo brei; it’s great year round, but extra special during Passover. Amy Becker Kritzer’s recipe for Asparagus Tomato Matzo Brei is below.

“Growing up, my dad’s one job was to make matzo brie and he took it very seriously,” Seidman said. “He was just so excited about making it.”

While matzo brei is very personal to Seidman, she says lately it’s been everywhere.

“I’ve been seeing it showing up in restaurant menus, and not just kosher restaurants in New York City,” she said. “‘Bon Appetit’ had a matzo brei recipe; I feel like coming back into vogue.”

Seidman likens matzo brei to an omelet.

“You can have a [basic] omelet or you can have a souped-up, overstuffed omelet,” she said. “It’s all in the way you prepare it.”

For the full conversation, listen to the podcast:

Asparagus Tomato Matzo Brei

By Amy Kritzer, founder of the award-winning blog WhatJewWannaEat.com, the author of “Sweet Noshings” and the owner of ModernTribe.com.

courtesy of Manischewitz

2 tablespoons extra virgin olive oil or butter, divided

½ cup cherry tomatoes

½ cup asparagus, cut into 1-inch pieces

½ teaspoon kosher salt

¼ teaspoon black pepper

3 eggs

2 pieces Manischewitz Matzah, broken into 1-2 inch pieces

2 tablespoons goat cheese, crumbled

Dill for garnish

Heat a medium nonstick pan over medium heat and add 1-tablespoon butter or oil.

Add tomatoes and a ¼ teaspoon of salt and sauté until the tomatoes just start to soften, about 5 minutes.

Add asparagus and sauté for 2-3 more minutes, until tomatoes are browned and starting to burst and asparagus is bright green and tender. Set aside.

In a medium bowl, whisk eggs together with ¼ teaspoon salt and ¼ teaspoon black pepper.

Soak matzah pieces in a small bowl of warm water or in a mesh colander under warm water for 10 seconds to soften slightly.

Drain matzah and add to egg mixture and combine.

Wipe off the nonstick pan and heat over medium heat and add the other tablespoon of butter or oil.

Add the egg mixture and sauté over medium heat while stirring until eggs are set, about 3 minutes.

Divide matzah brei evenly on two plates. Top with tomato and asparagus mixture, goat cheese and dill. Serve immediately.


Debra Eckerling is a writer for the Jewish Journal and the host of “Taste Buds with Deb.Subscribe on YouTube or your favorite podcast platform. Email Debra: tastebuds@jewishjournal.com.

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Rabbis of LA | Rabbi Robbie Tombosky Lives in Two Worlds That Really Are One

You could be forgiven for thinking that Rabbi Robbie Tombosky lives in two different worlds. On weekdays, he works in high-powered finance and philanthropy; but on Shabbat he becomes the leader of the popular Beth Jacob Young Professionals (YP) minyan. He is quick to correct that impression. “My rabbi work and the work I do through my consulting and financial philanthropy actually are the exact same,” Tombosky, who is known as Rabbi Robbie quietly insisted. “I have a very narrow skillset – I can see the good in people. I can help them see the good in themselves. Then I can bring enough of those people together to do something fantastic together. I do that in philanthropy and I do that in our community, as a shul, as a rabbi.” 

Since he landed at Beth Jacob, the largest Orthodox shul in the West, it has experienced significant growth. “I am very blessed,” the soft-spoken native of Pittsburgh, Pennsylvania said. “We had about 50 people in the community (in 2017); today it’s over 600.”

That “we” is instructive. The first “we” is Rebbetzin Chava, an author, filmmaker and mother of their three children, followed by Beth Jacob clergy and staff and, most importantly, the community itself. The formula was basic. “We empower people to show up fully in a place where they felt accepted, a place where they did not have to put on airs and project — the way we do everywhere else in our life — and to have an honest, authentic Jewish experience.”

“It’s really uncomplicated. Greet them at the door and make sure everybody gets a ‘hello’ because the very best things in life start with hello. When you say hello to someone, there’s a magic, a beginning.”
— Rabbi Robbie Tombosky

But how does the middle-aged Tombosky convey his message to young people? You may as well ask him to add one plus one. It’s really uncomplicated,” he said. “Greet them at the door and make sure everybody gets a ‘hello’ because the very best things in life start with hello. When you say hello to someone, there’s a magic, a beginning.”

After “hello,” he said “suspend yourself for a moment, ask somebody their story, get to know them, connect with them on a human level, and genuinely care about them. Do that, people will want to come back.” And “As you get to know them, you get to know the good in them. Possibly you can help them see the good in themselves that maybe they don’t see all the time.”

This was not a conscious formulation, he insisted. “It’s simply how my life became better through some individuals who refused to see anything but the best in me. When they did that, they brought out the best in me.” He credited several teachers and rabbis, an aunt, and his wife’s dad, who passed away. “They had an ability to see the good in you and to make you be the person they saw,” Tombosky said.

But perhaps his main role in the growth of Beth Jacob’s YP minyan has been that “I try to see in people who they really are, connect with them and be of service.” 

Identifying the good in people “is not a great business practice,” the rabbi admitted, since people are pretty complicated. “But everybody has good inside.” He’s equally modest when discussing his businesses. “Right now I am blessed to run a company called giving GVNG,” a software company that allows individuals and companies to start a non-profit project in five minutes or less, to run a budget, and to be able to go do something meaningful in the world. “I have a consulting company, Sage Philanthropy Advisors, where we consult on helping design philanthropic work for companies and individuals. I also have Good Is Everywhere, the final piece of my engagement in the business world. It allows me to help companies and individuals find, articulate and amplify the good they have done in the world.”

Whether it is Shabbat or giving a night class, Tombosky engages the world the same way. “What I do in that world lends itself completely to what I do as a rabbi,” he says. “There really is not a transition.”

Years ago, he decided to play a scavenger hunt with God. Every day, wherever he is — he travels a lot for work, and meets many people — he knows why he is where he is. Unanswered, though, is: Why did God put him here? “There is only one of three possibilities why people would meet each other in this world,” he says. “I am here to help you, you are here to help me, or we are here to help someone else. Wherever I am, I meet the most fantastic people, I gather amazing stories and bring them back to my community.”

No stranger to tragedy, he nearly lost his life from sepsis three years ago, telling his story in the  Journal: “In Our Family, We Say ‘I Love You.’” And shortly after the rabbi and Rebbetzin Chava married, his father, 50, was diagnosed with cancer. The elder Tombosky’s oncologist predicted he had maybe six months to a year to live. He fired the oncologist and said he’d find someone with a better answer. He kept trying new drugs and kept firing his oncologists and lived for 13 years more. “He was a real inspiration to me in the way he approached life,” said Rabbi Robbie. “His determination and grit. He is not a tough guy, the Rabbi Tombosky said. He learned resolve “by experiencing it, by seeing it in role models.”

Fast Takes with Rabbi Robbie Tombosky

Jewish Journal: What do you do to relax?

Rabbi Robbie: I walk about five miles every morning. I started doing that at the beginning of Covid. I love it. I let my mind wander. I don’t carry my phone on these walks.

J.J.: Do you have unfulfilled goals?

R.R.:  So many.  Raising so many kids, we haven’t gotten to travel much together. We are empty-nesters. I am looking to spend time with my wife, to travel. She would love to do Italy. She’s a romantic. I am pragmatic. She’ll handle travel plans.

J.J.: Your favorite Jewish food?

R.R.: Herring.

Rabbis of LA | Rabbi Robbie Tombosky Lives in Two Worlds That Really Are One Read More »

Was Spinoza a Victim of Cancel Culture?

Baruch Spinoza’s life was a product of paradox. The 17th century, in Europe, was a time of both barbarous sectarianism and unprecedented human achievement. It was an era of new ideas — ideas that would come to fruition in the Enlightenment and which would, in the fullness of time, reshape the world. It was also a time when thinking or saying the wrong thing could destroy your very life.

His intention was never to shock. He was incredibly circumspect with his work, always careful to publish only what the public could handle, leaving the rest to be published after his death. 

Before reading Ian Buruma’s new biography, “Spinoza: Freedom’s Messiah” (Yale University Press), I only knew one thing about Spinoza, which was the story of his excommunication from the Jewish community for the crime of heresy. I had therefore always imagined him as a nose-thumbing renegade. Instead, I encountered a mild-mannered individual who was utterly averse to scandal and controversy. His intention was never to shock. He was incredibly circumspect with his work, always careful to publish only what the public could handle, leaving the rest to be published after his death. 

But whether he sought it or not, controversy was never far, and this seems to be at the heart of Ian Buruma’s affinity with the 17th-century heretic. That and the fact that they are both Dutch Jews. 

Buruma himself can be said to be a victim of cancel culture, a fact he alludes to but never mentions outright. In 2018, he left his position as editor of New York Review of Books after an uproar over his decision to publish a controversial essay. I won’t get into the details of the story, but many feel that Buruma was dealt with unfairly. 

Describing why he took on the project of writing a book about Spinoza, and why a new book on Spinoza is needed in the first place, he cites a crisis of “intellectual freedom” in the West, one for which Spinoza’s example might be instructive. 

In a recent New York Times essay promoting his book, Buruma was more explicit in his references to illiberal tendencies in modern society. “We see universities torn by ideological struggles that make free inquiry increasingly difficult. Once again there is a conflict between the scientific and the ideological approaches to truth. For example, the notion in some progressive circles that the teaching of mathematics is a form of toxic white supremacy …”

Again, he doesn’t mention what went down at the NYRB, but it seems to be the elephant in the room, and the question might be asked, does Ian Buruma feel that cancel culture amounts to a modern-day excommunication? 

The book he’s written — which is fascinating and engaging—does not support such a comparison. If anything, the travails of Spinoza are a reminder that we indeed live in a golden age of free expression, woke mobs and conservative school boards notwithstanding. We are, legally and actually, free to think, say, and publish what we want to an extent that Spinoza would have found difficult to imagine in his own benighted era. 

That we have made progress on these issues will be clear to Jewish readers, who will find little familiar in the descriptions of the inquisitorial Jewish community of 17th century Amsterdam.

Of course, in certain parts of the Jewish world, such attitudes toward heterodoxy still prevail. Perhaps the most surprising detail of the book was the fact that the excommunication of Spinoza has never formally been lifted. In fact, it was affirmed in 2012. Thus, Spinoza remains a proscribed thinker, writer, and human being according to Jewish law. 

Despite this, a great many modern Jews have posthumously welcomed Spinoza back into the tribe, as evidenced by the fact that Buruma’s book is part of Yale University Press’ “Jewish Lives” series. When I first moved to Israel in 2013, I worked as a teacher at a preschool on Spinoza Street in Tel Aviv. Naming a street in Israel after Spinoza is an honor that goes beyond the mere lifting of a ban. It suggests a desire to claim Spinoza as an important part of the Jewish story.

One wonders if Spinoza would have wanted this. Had he lived today, his beliefs would hardly raise eyebrows. Indeed, many of his most extreme ideas — pantheism and the human authorship of the Torah — are now commonplace in many synagogues. But this doesn’t mean that he would want to be part of the Jewish story. Perhaps he would want nothing to do with the Jewish community, let alone a street in Tel Aviv. 

Buruma notes that in his writings on religion, Spinoza was “much harder … on Judaism than on Christianity.” Spinoza, he writes, “attacks all the sacred tenets of Judaism. Not only were the Mosaic laws not written by God, but they were redundant … The idea of the Jews as a chosen people was nonsense. Sticking to Mosaic laws after the fall of the Second Temple in 70 CE was a useless and stubborn form of superstition.”

There are a few ways we can understand this. For one, Spinoza was not treated well by the Jewish community. If he bore a grudge, he was certainly entitled. We might also speculate that he was being tactful. If one wants to critique religion in a Christian society without getting into trouble, it is wise to use Judaism as the example instead of Christianity. 

Or perhaps — not to the exclusion of other theories — he was the type of Jew who ingratiates himself to non-Jews by disparaging his own people. The thought intrigued me. Was Spinoza the type of Jew who speaks “as a Jew” against the Jews? Was he the Jonathan Glazer of his day? The Judith Butler? 

It’s possible, but such a characterization is certainly more reflective of my own post-Oct. 7th preoccupations than it is of reality. 

Whether seeing him as an early prototype of the “as a Jew” Jew, or viewing his life as a parable about cancel culture, one thing is for sure, which is that it’s all too easy to project onto Spinoza. “Seen by many people, Christians as well as Jews, as Satan’s disciple during his lifetime, Spinoza has been regarded by many after his death as a saint. The question is, what kind of saint? A saint of rationalism or metaphysics, of atheism or pantheism, of liberalism or despotism, of Jewishness or antisemitism, as the father of democracy or totalitarianism? All these things have been said about Spinoza.”

Spinoza, however, was no one’s saint. He was not the leader of a movement. Though many of his ideas would come to be embraced by the radicals and revolutionaries of the 18th, 19th and 20th centuries, he himself was no radical and no revolutionary. 

His ambition was both smaller and grander than that. What he wanted was merely the freedom to think. It is a freedom that all Americans enjoy today. This is important to recognize. It would be a mistake to read Spinoza’s story and imagine that our culture is, in any way, as repressive as the one in which he lived.

I would suggest a different moral for the story. What’s lacking in our time is not the freedom to think, but rather the ability to think, which is under assault from our culture of distractedness.

I do not know what Spinoza would have thought about Judaism, Zionism, or woke ideology if he were around today. I feel rather certain, however, that he wouldn’t spend his days staring at a phone.


Matthew Schultz is a Jewish Journal columnist and rabbinical student at Hebrew College. He is the author of the essay collection “What Came Before” (Tupelo, 2020) and lives in Boston and Jerusalem.  

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