November-December 2025
“Thanksgiving in Tumultuous Times”
While Thanksgiving is officially a secular holiday, in some ways, it could not be more Jewish in nature. We eat, we drink, we’re surrounded by family and friends, and we practice gratitude — a deeply Jewish concept — even when it is not easy to do so. We begin each morning by reciting the prayer Modeh Ani, literally meaning “I give thanks,” followed by Nissim b’Chol Yom, “The Daily Miracles.” These blessings include gratitude to God for allowing us to awaken each day, for creating the earth and all of its beauty, for clothing the naked, and for freeing the captive — one that takes on deeper meaning now that the Israeli hostages have been released.
We recite these prayers each day not because our lives are free from hardship, but because gratitude itself is what gives us the strength to endure, to live, and to feel joy, even in the most tumultuous of times. It is easy to fixate on everything that has gone awry in the world and to have anticipatory anxiety for everything we fear might go wrong in the future. Whether that is the New York City mayoral elections, immigration policies, housing prices, access to female reproductive care, antisemitism, the ongoing conflict in the Middle East, or something more personal like health, finances, or the loss of a loved one, Thanksgiving gives us a day to put all of those worries aside (after all, they’ll still be there tomorrow) and to focus on what we do have to be grateful for.
For just one day, I encourage everyone to stop doom-scrolling or discussing divisive politics, and instead, to relish the warmth of good food, family, and friends. As it says in Psalms 118:24, “Today is the day that God has made; let us rejoice and be glad in it.” Not tomorrow, not when things are perfect, but today. So as we lift our glasses and say l’chaim — may we hold onto that truth. Gratitude is not the absence of struggle; it is how we sanctify life within it.
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September-October 2025
“Statement on the Humanitarian Crisis in Gaza“
by Cantor Olivia Brodsky and Rabbi Josh Stanton
The photos, videos, and reports circulating of emaciated people in Gaza are heartbreaking. We want to emphasize that regardless of who bears primary responsibility for this humanitarian crisis, it is a tragedy. Our conscience moves us to speak out as clergy who are dedicated to the survival of a Jewish, democratic Israel that upholds our values based on the teachings of Torah.
There has been confusion, misinformation, and contradictory accounts of whether starvation is widespread in Gaza and, if so, questions of who is responsible and what should be done. Since the media began reporting about “imminent famine” in Gaza back in October of 2023, it has been difficult to know how seriously we should take these warnings. After much research, review of data, evidence from Israeli reports, and eyewitness accounts, we have every reason to believe that the situation truly is dire at this point.
We do not expect or anticipate that everyone in our community will agree with these conclusions. Healthy disagreement, dialogue, and civil discourse reside at the heart of rabbinic tradition. So we convey these findings as the starting point for further conversation and a model for how to hold multiple truths simultaneously.
To help clear up some of the confusion, we want to provide you all with an overview of the current situation as far as we understand it. Up until May 2025, humanitarian aid in the Gaza Strip was being distributed primarily by the United Nations Relief and Works Agency for Palestine Refugees (UNRWA) and the World Food Program (WFP). In response to widespread reports of aid being stolen by Hamas and sold for exorbitant prices to desperate civilians who were supposed to receive it for free, the Israeli and American governments created an alternative aid distribution program — the Gaza Humanitarian Foundation (GHF).
From the beginning, the GHF has faced widespread international criticism for providing an insufficient amount of aid and too few distribution sites (four for the entire Gaza population of 2 million people). There are also accusations that this was a tactic to pressure Gazans to move to a smaller area in the south. While the GHF has been largely successful at preventing Hamas from obtaining aid, it has continued to face numerous logistical challenges. An insufficient number of access points have led to panic, disorder, and stampedes at distribution sites. There have also been credible accounts of violence at these distribution centers, as desperate people try to steal resources from one another and soldiers try to maintain order, all while Hamas has both threatened and killed civilians for taking aid from the GHF.
Additionally, the unwillingness of the UN and other international aid organizations to collaborate with the GHF has made disseminating a sufficient amount of aid impossible in the north of Gaza. The GHF claimed to not have enough resources to distribute the aid from hundreds of trucks that were already inside of Gaza without additional assistance. Some aid organizations accused the Israeli military of failing to clear enough roads to allow these trucks a safe route to be driven to the aid distribution locations.
In a political climate that is rampant with antisemitism and misinformation demonizing Israel, publicly acknowledging missteps of the Israeli government’s conduct in the war with Hamas can stoke fear of adding fuel to the fire or having our words weaponized against us. But leaders dedicated to continually upholding Jewish values should not shy away from harsh realities and must embrace opportunities to advocate for changing the situation for the better.
Through our own research, we have been disappointed and ashamed to conclude that the current Israeli government does indeed bear some significant responsibility for the current humanitarian crisis and could have done much more to prevent it from reaching this dangerous inflection point.
In our view, it is easy to fixate on who or which organizations are to blame for the terrible situation that has developed, but it is far more important to ensure that all those who are in need of aid or medical supplies in Gaza — including the hostages — receive it as soon as possible. One need not know who is responsible for the crisis in order to have sympathy for those who are suffering.
Our hearts ache for the families of the hostages still in captivity, for those mourning the loss of loved ones in Israel, and for the innocent civilians in Gaza enduring unimaginable conditions. As Jewish clergy, we are called to widen our circle of compassion, even in the midst of our own communal trauma.
Hamas brutally started this war on October 7. Hamas could end this war today by releasing the hostages. But in the meantime, the Israeli government has an obligation to live out the highest Jewish values — to save lives, feed innocents, and alleviate suffering. We should not allow our anger, frustration, or desperation to prevent us from pressing Israeli and American leaders to take bold steps to alleviate the hunger in Gaza.
Proverbs 25:21 states: “If your enemy is hungry, give him food to eat; and if he is thirsty, give him water to drink.” Today, these words resound anew. Jewish tradition teaches us that the Israeli government has a moral obligation to ensure that far more humanitarian aid reaches those in need. While it might not seem fair for Israel to be responsible for providing aid, we must keep in mind that Israel is at war with Hamas, not Palestinian civilians. As has been demonstrated time and again, Hamas is not deterred by the suffering of their own people. Continuing to act as though they are gets us no closer to saving the hostages and serves only to further diminish Israel’s standing in the international community and endanger the lives of desperate civilians.
We also understand it to be a legal obligation for Israel to increase aid under international humanitarian law — all while acknowledging that our understanding of international law is quite limited. If an attacked country takes control of enemy territory during a war, their legal obligations shift to being that of an occupying power. According to the Fourth Geneva Convention, if a country exercises effective control of a foreign territory, even without full sovereignty and regardless of whether a ceasefire is reached, it has the responsibility to provide food, medical supplies, public order and safety to civilians.
We are relieved and encouraged by Israel’s efforts to increase aid, with the establishment of additional humanitarian corridors and aid distribution sites to enable the safe movement of convoys delivering food and medicine, aerial airdrops of aid in coordination with Jordan and the UAE, as well as humanitarian pauses in fighting to allow for the safe access to distribution centers. While we applaud these actions, we must continue to pressure aid agencies, the United Nations, and the Israeli government to view this only as a first step towards ensuring the swift distribution of supplies to the civilians who so desperately need them. As Jews, we must hold ourselves to a higher standard and always strive to lead with humanity and compassion. This is what it means to engage in the task of repairing the world. We urge the Israeli government to employ policies that demonstrate our Jewish values.
We share these painful reflections not to push you to adopt them without your own study of unfolding realities but because we feel called to speak about issues of moral concern and importance to the Jewish People. We appreciate the diversity of views in our community and look forward to robust, respectful dialogue. We are eager to sit and speak with you at greater length and are here to learn alongside you and continue evolving our own views.
You will hear more from us shortly about the opportunities for learning and dialogue that are underway for the year to come in recognition of the genuine moral quandaries we may behold in the United States, Israel, and many other parts of the world.
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May-June 2025
“This Year in Jerusalem”
As we observed yet another Passover with hostages in Hamas captivity, we were reminded that the unfortunate and harrowing story of the Jewish people remains as alive today as it was in biblical times. As our prayer “V’hi Sh’eamda” says, “in every generation they rise up to destroy us but the Holy One, blessed be He, delivers us from their hands.” The persecution and hatred towards Jews is the oldest and most persistent of any form of hate. While this may be obvious to those who know Jewish history — slavery, exiles, pogroms, genocide, wars, etc. — and was reawakened by the tragic events of October 7, 2023, there is a more discreet, insidious form of hatred that now plagues us. In this generation, they rise up to destroy us not only physically, but also psychologically, culturally, and historically. This has been a war waged against Jewish identity; an attempt to distill Judaism down to nothing more than a religion, severing it from its historical and cultural foundations as an ethnic group and tribe indigenous to the Land of Israel.
The all-too-prominent declaration that Judaism can be devoid of Zionism seethes with ignorance. Today’s Jewish people are descendants of the ancient Hebrew tribe, an offshoot of the Canaanites who were enslaved in Egypt, liberated, and returned to their ancestral homeland where they then formed their own nation and religious practices based on the agriculture of their land in the Kingdoms of Israel and Judah. It is impossible to be an observant or practicing Jew and to deny or remove any connection to the Land of Israel; yet, this is what the anti-Zionist movement seeks to do. Literally, every aspect of both religious and cultural Jewish practice is predicated on our people being indigenous to this land.
From a religious perspective, not only did God promise the land to Abraham and his descendants (Genesis 12:1-7), but many of the mitzvot (commandments) in the Torah — like agricultural laws — also only apply within the Land of Israel itself. Jerusalem is considered the holiest city in Judaism and was the location of the First and Second Temples: the center of Jewish worship until after the Second Temple was destroyed in 70 CE and synagogues were established with prayers replacing animal sacrifices. Even after its destruction, Jews continued praying “Next year in Jerusalem” as part of major holidays like Passover and Yom Kippur. Daily prayers from the siddur are riddled with statements proclaiming a yearning for the return to Zion and Jerusalem. Moreover, our synagogues are situated so that we face east towards Jerusalem when we pray.
All these aspects of Jewish tradition predate modern, political Zionism — responsible for the reestablishment of the Jewish State — by thousands of years. In its essence, Zionism is not political. It is the core foundation for Jewish religious and cultural practice alike. In recent times, the State of Israel has been the safe haven for nearly half of the world’s Jewish population since its founding in 1948. It was one of the only places Jews could flee to after the Holocaust. To proclaim that one is an anti-Zionist Jew is to deny our history, culture, and to reject not only half of world Jewry who reside there, but also the vast majority of Jews who identify with the Land of Israel and as “Zionists” themselves. Many Jews, including myself, are highly critical of Israel’s governmental policies. The difference between a Zionist and anti-Zionist is that a Zionist seeks to improve their country, while anti-Zionists seek to dismantle it and deny that it is theirs in the first place. This Passover, it was such a blessing to fulfill the final wish in our Haggadah by observing this chag in Zion.
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January-February 2025
“My Trip with HIAS Border Delegation”
The Torah contains several passages that emphasize the importance of treating refugees and strangers with kindness and compassion. One key verse is found in Exodus 22:21, which states, “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.” This conveys a moral obligation to empathize with and support those who are vulnerable. With this mitzvah in mind, last week, our Assistant Director of Congregational Learning, Tehilah, and I had the unique opportunity to be part of the HIAS Border Delegation to the US-Mexico border. During this trip, we learned from legal experts about the complexity of the immigration process for migrants, refugees, and asylum seekers, and the fate of those who attempt to cross from Mexico to the US illegally.
We had many impactful experiences, including visiting a refugee shelter in Tijuana, Casa De Luz, for LGBTQ+ people fleeing persecution; witnessing people crossing the border illegally and their subsequent interactions with Border Patrol; touring a migrant detention center to bear witness to the facilities illegal migrants are sometimes held in until their legal proceedings determine whether or not they will be allowed to remain in the US; and visiting a Survivors of Torture International treatment center for the rehabilitation of asylum seekers who sustained unimaginable trauma.
I had two primary objectives as clergy participating in the border delegation. First, to learn about the immigration crisis and bear witness to the experience of people who have fled their home country, desperately seeking a safer, more sustainable life for themselves and their families in the United States. Second, to dispel the propaganda from politicians and the media and to better ascertain what the actual US political impact is on migrants, not just the challenges they faced beforehand, which are outside of our control.
I quickly learned that the process for trying to immigrate to the US legally as a refugee is incredibly confusing and seemingly deliberately challenging. As I understand it, to legally gain refugee status in the US, you must now complete what is known as a CBP1 Application. This is an app on a smartphone that enables you to submit basic information to apply for a date for an interview with Border Patrol to determine whether they feel you have a compelling case.
One of the numerous issues with this system is that many people are unaware that this app exists and will show up at a legal port of entry without having completed it. Often, they will be sent away until this application has been submitted and an interview date has been scheduled. If your application to set up a “credible fear” interview is approved, it can still take weeks or months for that meeting to occur. In the meantime, you are usually not allowed to stay in the US.
If someone is fleeing for their life, it is unlikely they will be able to safely wait the weeks or months necessary in Mexico for them to be granted this interview. The assumption that migrants seeking asylum will have access to a smartphone, Wi-Fi, and that they are literate is incredibly out of touch and naïve. Additionally, the application is only accessible in three languages: English, Spanish, and Creole. If someone doesn’t speak one of those languages fluently or have access to a translator, they will be unable to complete the application.
As a result of the bureaucratic red tape and long wait times migrants encounter when trying to enter the US legally, many opt to cross illegally instead. As our HIAS delegation stood on the US side of the border fence, we watched a group of migrants walk into “no-man’s land” – the area in between the two fences separating the US and Mexico. To my surprise, I learned that most people crossing the border illegally are not trying to get in undetected. Rather, they “voluntarily surrender” themselves to US Border Patrol. This is what I witnessed.
Once Border Patrol detected them, they opened a portion of the fence and approached the group, which included a woman and two young children. After a brief 15-minute interview, and placing their possessions in an evidence bag, the gates were opened, and they walked across the border and into the US. I learned that most refugees – particularly women and children – who have no criminal record will be released on their own recognizance. While I had assumed that most illegal immigrants are put in detention centers once discovered, I learned that nearly 80% of asylum seekers in the US are released on their own recognizance or granted some form of community supervision while their claims are processed, which could take months or, more likely, years (we were told that six years is not atypical).
Before attending this trip, I had imagined that currently seeking asylum in the US is similar to how it was for Jews during World War II when hundreds of thousands of people arrived on our shores and their ships were not even allowed to dock. Instead, they were immediately sent back to where they came from. Between 1933-1945, only about 30,000 Jewish refugees were granted asylum in the United States. While the process for seeking asylum in the US today certainly has many challenges, I was both astounded and relieved to see that if one is truly fleeing for their life and shows up unannounced at our border to surrender themselves, they will be allowed into the United States, at least temporarily, protecting them from any imminent danger in their home country. If this had been the case during World War II, perhaps millions of more Jews would be alive today.
Overall, our deeply flawed immigration system still is leaps and bounds better than it was just decades ago, and for that, I am grateful. As this new US administration comes into effect, I am under no illusions that our immigration policy will improve. My deep hope, however, is that the progress we’ve made over these past decades will not be undone. As it says in the Mishnah (Pirkei Avot 2:2), “It is not your duty to complete the work, but neither are you free to desist from it.” This text emphasizes the importance of engaging in the ongoing work of justice and righteousness, even if one cannot see the final outcome. While I’m sure far more challenges lay ahead for immigrants, we must remain steadfast in our Jewish commitment to communal and moral responsibilities.
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November-December 2024
“The American Jewish Vote”
(originally published by cityandstateny.com on Sept. 19, 2024)
As we inch closer to the 2024 election, antisemitism and US-Israel relations are at the forefront of many Jewish voters’ minds. In the aftermath of October 7th and with the explosion of antisemitism, for the first time in a generation, many American Jews — secular and religious alike —- are concerned for their safety at home and the survival of their ancestral homeland in Israel. Consequently, many Jews are contemplating changing political parties in the upcoming election. Jewish voters are increasingly concerned with US policy towards Israel. Pew’s research shows that “eight-in-ten U.S. Jews say caring about Israel is an essential or important part of what being Jewish means to them.” As the majority of Jews identify as Zionists (believing in the right of Jewish people to self-determine in their ancestral homeland), a question on their minds is: “which political party will be a better advocate for Jews at home and abroad”? Though feeling betrayed by the extreme left, American Jews would be wrong to think that a Democratic White House administration would turn a blind-eye to antisemitism or turn its back on Israel.
Historically, the majority of American Jews have identified as liberal or aligned themselves with the Democratic party. The Jewish commitment to social justice often aligned with Democrats’ focus on equality for minority groups. In the past, protecting minorities included protecting Jews. In recent years, however, the public perception of Jews has drastically changed. Jews are now largely perceived as white and rich, making them a privileged class, not a marginalized minority. Perception, however, doesn’t change reality. Jews originate from the Middle-East (Judea/modern-day Israel), they have diverse socio-economic backgrounds, and are disproportionately victims of hate and discrimination. According to the FBI and the Biden-Harris U.S. National Strategy to Counter Antisemitism, as of May 2023, 63% of all religiously motivated hate crimes were against Jews, despite them comprising just over 2% of the US population.
With the surge of left-wing antisemitism, former life-long Democratic Jews are now considering voting Republican. Whether genuine or for political gain, the Republican party is successfully perpetuating the notion that they will be better allies to the Jewish people and to the State of Israel than the Democrats. Antisemitism has become a focal talking point of the Republican party. They have fear-mongered within the American Jewish community — itself an unsavory use of American Jews as a political football. Trump has declared that any Jew who votes for a Democrat is a fool, is disloyal to their people, hates Israel, and hates their religion.
While many Republicans are less openly critical of Israel than Democrats, this does not mean that they are “better” for Israel or American Jewry. Nor does it mean that a Democratic president would put the Jewish community at risk. Israel is an invaluable ally to the United States. As the only democracy in the Middle East, and a key economic and military partner, its survival is vital to American foreign-policy. It is, therefore, improbable that any American president, regardless of political party, would risk endangering that partnership. Simply put, it is not in the US’s best interest to cut ties with Israel.
Even amidst the pressure coming from far-left politicians, uncommitted voters, and those pushing for an arms embargo on Israel, Harris has not caved to these demands. There is no shortage of evidence that Kamala Harris is a friend of Israel. Here are just a few statements she has made regarding her views on Israel and antisemitism, compiled by the Zioness Action Fund:
On the US relationship with Israel: “At the core of the U.S.-Israel relationship is America’s ironclad commitment to the security of Israel. This endures not only because it is in America’s strategic interest, but because it is the right thing to do.”
—June 7, 2023
On antisemitism: “To all the Jewish people around the world…we will fight antisemitism with the full force of the U.S. government, including through the first-ever National Strategy to Counter Antisemitism. We will continue to stand with the people of Israel and its right to defend itself from those that threaten its existence.”
—May 6, 2024
On October 7th: “Israel has a right to defend itself…Hamas cannot control Gaza, and the threat Hamas poses to the people of Israel must be eliminated.”
—March 3, 2024
On recent protests: [We have seen] “despicable acts by unpatriotic protestors and dangerous hate-fueled rhetoric. I condemn any individual associating with the brutal terrorist organization Hamas, which has vowed to annihilate the State of Israel and kill Jews. Pro-Hamas graffiti and rhetoric is abhorrent and we must not tolerate it in our nation.”
—July 25, 2024
While some American Jews may find her public criticism of Netanyahu, his tactics in the war with Hamas, and his refusal to address settler violence in the West Bank unpalatable, her critiques mirror those of a majority of Israelis who, themselves, have disdain for the current Netanyahu administration. And, we must recognize that a true friend is not just one who offers unconditional support. It is one who lets you know when you’ve misstepped, encourages you to be the best version of yourself, and helps you to achieve your potential.
If American Jews can shut out the noise and divisive fear-mongering from the right, perhaps they will realize that the ironclad US-Israel relationship will not be so easily undone by a vocal anti-Israel minority within the Democratic party. They should vote for the best candidate on any number of issues, understanding that either one will support Israel in important ways.
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September-October 2024
Read Cantor Olivia’s recent opinion piece from the Jerusalem Post: “Washington Post misleads readers with anti-Israel biased headline“