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      Julianna Margulies Apologizes After Remarks on Black Support of Jews

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      The actress had said on a podcast that some Black people not standing with Jews after the Hamas attacks had been “brainwashed to hate Jews.”The actress Julianna Margulies, who drew criticism this week after saying on a podcast that some Black people not standing with Jews after the recent attack by Hamas had been “brainwashed to hate Jews,” said on Friday that she “did not intend for my words to sow further division, for which I am sincerely apologetic.”On the Nov. 20 episode of “The Back Room With Andy Ostroy,” Margulies, who has starred on the television series “E.R.,” “The Good Wife” and, presently, “The Morning Show” on Apple TV+, accused Black and L.G.B.T.Q. people of showing insufficient support for Israel and Jews in the United States since the deadly Oct. 7 attacks by Hamas.“I am horrified by the fact that statements I made on a recent podcast offended the Black and LGBTQIA+ communities, communities I truly love and respect,” Margulies said in a statement on Friday afternoon to Deadline, which her publicist sent to The New York Times in response to a query. “I want to be 100% clear: Racism, homophobia, sexism, or any prejudice against anyone’s personal beliefs or identity are abhorrent to me, full stop.”Some social media users objected to Margulies’s comments as racist, and questioned why she was focusing her criticism on marginalized groups.Margulies, who is Jewish, contrasted Jews’ vocal support for Black civil rights in the 1960s with the present: “Now the Black community isn’t embracing us and saying, ‘We stand with you the way you stood with us?’”She added, “The fact that the entire Black community isn’t standing with us, to me, says either they just don’t know or they’ve been brainwashed to hate Jews.”She also said on the podcast that progressive protesters on college campuses, whom she accused of “spewing this antisemitic hate,” include gender nonbinary people who, she said, “will be the first people beheaded and their heads played like a soccer ball on the field” in places run by militant Islamist groups like Hamas.Margulies also said on the podcast, “There was a film being shown by this Black lesbian club on the Columbia campus, and they put signs up that said, ‘No Jews allowed.’” (The president of LionLez, a group for queer women and nonbinary people of color at the university, had emailed, “Zionists aren’t invited,” The Columbia Spectator reported.) Margulies said that to Hamas and its ilk, members of that student club would be “even lower than the Jews — A. you’re Black, and B. you’re gay. And you’re turning your back against the people who support you?”Margulies added that she was offended as someone “who plays a lesbian journalist on ‘The Morning Show.’ I am more offended by it as a lesbian than I am as a Jew, to be honest with you.”In her statement on Friday, Margulies said that she usually seeks to “forge a united front against discrimination.” More

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      An Oratorio About Shanghai’s Jews Opens in China at a Difficult Time

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      “Émigré,” about Jews who fled Nazi Germany, debuts amid U.S.-China tensions and cultural rifts over the Israel-Hamas war. It comes to New York in February.“Émigré,” a new oratorio about Jewish refugees who fled Nazi Germany for Shanghai in the late 1930s, begins with a song by two brothers, Josef and Otto, as their steamship approaches a Chinese harbor.“Shanghai, beacon of light on a silent shore,” they sing. “Shanghai, answer these desperate cries.”The emigration of thousands of Central European and Eastern European Jews to China in the late 1930s and early 1940s — and their survival of the Holocaust — is one of World War II’s most dramatic but little-known chapters.In “Émigré,” a 90-minute oratorio that premiered this month in Shanghai and will come to the New York Philharmonic in February 2024, the stories of these refugees and their attempts to build new lives in war-torn China are front and center.Musicians of the Shanghai Symphony Orchestra warming up before a dress rehearsal of “Émigré.” The oratorio will be performed by the New York Philharmonic in February.Qilai Shen for The New York TimesThe piece, composed by Aaron Zigman, with lyrics by Mark Campbell and Brock Walsh, has been in the works for several years, a commission of the Philharmonic, the Shanghai Symphony Orchestra and its music director, Long Yu. But it is opening at a delicate time, with tensions high between China and the United States and with the Israel-Hamas war spurring heated debates in the cultural sphere.The war in the Middle East is a sensitive subject in China, which has sought to pitch itself as a neutral broker in the conflict, though state-controlled media has emphasized the harm suffered by civilians in Gaza while giving scant coverage to Hamas’s initial attack. Israel has expressed “deep disappointment” at China’s muted response to the Hamas attack. Xi Jinping, China’s top leader, on Tuesday called for an immediate cease-fire in Gaza and for “the restoration of the legitimate national rights of Palestine.”In recent weeks, promotional materials in China for “Émigré” have rarely mentioned its plot, and listed its Chinese title, “Shanghai! Shanghai!” The major state-owned Chinese news outlets did not cover the premiere this month, although an English-language television channel for foreign audiences did.The creators of “Émigré,” which takes place during the Second Sino-Japanese War, said they hoped the piece would help underscore a shared sense of humanity in a time of renewed strife. “I don’t think music and politics really belong in the same sentence,” Zigman said. “I just want people to be human and kind, and there are certain parts of this piece that help that vision.”Brock Walsh, who wrote the lyrics to “Emigré,” with Mark Campbell.Qilai Shen for The New York TimesThe composer Aaron Zigman said, “Our project is really about bridging cultures and humanity and love, hope, loss and tragedy.”Qilai Shen for The New York TimesIn 2019, Yu, worried that the stories of Jewish refugees in his hometown were being forgotten, came up with the idea for the piece. He approached the New York Philharmonic, which has had a partnership with the Shanghai Symphony since 2014, about commissioning the work together.Yu said he never expected the oratorio to premiere in wartime but hoped that its message would still resonate.“We always make the same mistakes in our lives, and we have to learn from history,” he said. “We can be inspired by the kindness and support that Shanghai showed in this moment.”To shape the music and the plot, Yu turned to Zigman, a classically trained film and television composer who has returned to classical music in recent years, including with “Tango Manos” (2019), a piano concerto he wrote for the pianist Jean-Yves Thibaudet. Yu has long known Zigman, who has composed more than 60 Hollywood scores, including “The Notebook,” and he and Thibaudet suggested the idea for a tango concerto.For “Émigré,” Zigman said he was eager to create a “multicultural love story” that drew attention to the violent struggles unfolding in Asia and Europe at the time. Those include the 1937 massacre in Nanjing, an eastern Chinese city, in which tens of thousands of Chinese civilians were killed by occupying Japanese forces; and Kristallnacht, the wave of antisemitic violence carried out by Nazis in 1938.“Our project is really about bridging cultures and humanity and love, hope, loss and tragedy,” Zigman said.Rehearsing in Shanghai. Yu, the orchestra’s music director, worried that the stories of Jewish refugees in his hometown were being forgotten.Qilai Shen for The New York Times“Émigré” tells the story of Otto, a rabbinical student, and Josef, a doctor, who leave Berlin for the port city of Trieste, Italy, and board a boat headed for Shanghai.The brothers are anguished about leaving their parents and homeland but try to settle into life in China. Josef is interested in traditional Chinese medicine and visits an herbal medicine shop, where he meets Lina, the daughter of the owner, who is grappling with the death of her mother in Nanjing. They fall in love, but their cross-cultural union draws scorn from their families.Shanghai’s role as a haven for Jews was a historical fluke. Britain, France and the United States insisted that Beijing let them set up settlements there in the 1840s. By the 1930s, the settlements had grown into a sprawling city. But the Chinese government controlled who was issued visas to enter mainland China, including for arrival at Shanghai’s docks.When Japan seized east-central China in 1937, including the area around Shanghai, the Nationalist Chinese government could no longer inspect visas at the city’s riverfront docks. But the Japanese military did not start controlling visa access to the area until shortly before the Pearl Harbor attack in 1941.The result? Nobody was controlling who entered China at Shanghai. It became an open port for those four years: Foreign travelers were welcomed and could stay in the Western settlements.Mark Campbell, who wrote the libretto with Brock Walsh.Qilai Shen for The New York TimesCampbell, who has written librettos for more than 40 operas, said he hoped that the stories of refugees in “Émigré” could be a modern-day lesson.“It’s very important for the audience to go away and remember there was a time in this world when one country embraced the refugees of another country,” he said.In Shanghai, the stories of Jewish residents are preserved at the Shanghai Jewish Refugees Museum. The core block of China’s legally designated Jewish ghetto, where the Japanese required Jews in Shanghai to live during the last three years of the war, has been preserved. Its Central European-style townhouses and house-size synagogue still stand.But much of the surrounding area has been bulldozed amid rapid growth in recent decades, causing concern among preservationists. Two gargantuan office buildings, each 50 stories tall, cast huge shadows toward the little synagogue at midday.At least 14,000 Jews lived in the ghetto during the war, and possibly several thousand more. Another 1,000 to 10,000 secretly lived elsewhere in the city. (Almost all of Shanghai’s Jews left after the war, many resettling in the United States.)A building in what was the Jewish ghetto in Shanghai. The core block has been preserved amid encroaching urban growth.Jackson Lowen for The New York TimesShanghai was a deeply troubled place in the years that “Émigré” takes place: packed with Chinese refugees as well as Jewish ones, frequently short on food and potable water, and racked by epidemics of disease. Opium was smoked openly and prostitutes gathered on street corners.Among the ghetto’s residents was Michael Blumenthal, who fled from Nazi Germany in 1939 at 13 and who much later became treasury secretary under President Jimmy Carter. Blumenthal said in an interview with The New York Times in 2017 that when he was a teenager, a Japanese police station was just down the block from the synagogue. He and others had to apply at the station for permission to leave the ghetto during the war, and by the final year, it was almost impossible to obtain permission.Trucks patrolled Shanghai, not just in the ghetto, to collect those who succumbed to illness. “I used to see them driving around the city, picking up dead bodies,” Blumenthal said. “The city was vastly overcrowded, it was dangerous, there was constant fighting among factions, and shootings.”“Émigré” received wide attention in China when it was announced in the summer. With a Chinese and American cast, the work was hailed as a sign of the power of cultural exchange between China and the United States in a time of increasing tensions. Yu joined Zigman, Campbell, Walsh and Gary Ginstling, the president and chief executive of the New York Philharmonic, for a news conference at the Shanghai Jewish Refugees Museum celebrating the commission.When the joint Shanghai-New York project was announced, “Émigré” was hailed as a sign of the power of cultural exchange between China and the United States in a time of increasing tensions. Qilai Shen for The New York Times“Émigré” will have its American premiere in February with the same cast, and Ginstling said in a recent interview that he did not expect the Israel-Hamas war would lead to alterations in the work, which Deutsche Grammophon recorded in Shanghai for release next year.“Things change quickly in the world,” he said. “We are committed to our role as cultural ambassadors.”The Philharmonic’s version, directed by Mary Birnbaum, will be semi-staged and incorporate some visual elements, including images of devastation from World War II and the Second Sino-Japanese War.Several New York Philharmonic musicians took part in the premiere in Shanghai, and a group of Chinese musicians will play at the premiere in New York.At a recent rehearsal for “Émigré” at Jaguar Shanghai Symphony Hall, choir members sang Jewish, Christian and Buddhist prayers, which open the work. “Grant peace in high places,” they sang in Hebrew.“Sacred presence blossoming,” they sang in Chinese.The cast includes the tenor Arnold Livingston Geis as Josef; the tenor Matthew White as Otto; the soprano Zhang Meigui as Lina; the mezzo-soprano Zhu Huiling as her sister, Li; and the bass-baritone Shenyang as their father, Wei Song.Between rehearsals, Zhang said that she was trying to stay focused on the music, and that she hoped “Émigré” could provide some relief from the war.“We’re going through a very difficult time in this world,” she said, “but I think music has to be separate from this.”Zhang added that she had found some comfort in a song at the end of the first act called “In a Perfect World.” In that piece, Josef sings:If I ruled the world,Mine to redesign,I’d stop every gunshot, every war.Now, forevermore.Li You More

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      After Outcry, Writers Guild Tries to Explain Silence on Hamas Attack

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      Facing mounting pressure from more than 300 Hollywood screenwriters questioning why it had not publicly condemned the Hamas attack on Israel this month, the Writers Guild of America West sent a letter to its members on Tuesday that sought to explain its silence while also calling the attack “an abomination.”The letter, signed by the guild’s leadership and viewed by The New York Times, said the reason the union had not issued a statement after the attack on Oct. 7 was not “because we are paralyzed by factionalism or masking hateful views” but rather because “we are American labor leaders, aware of our limitations and humbled by the magnitude of this conflict.”The guild’s letter acknowledged that it had publicly commented on other situations “which could be characterized as beyond our scope,” but that it had not made any statement following, for instance, Russia’s invasion of Ukraine.“It can be an imprecise science for a labor union to pick and choose where it weighs in on both domestic and world affairs,” said the letter, which was signed by the president, Meredith Stiehm; the vice president, Michele Mulroney; and Betsy Thomas, the secretary-treasurer.Still, they added, “We understand this has caused tremendous pain and for that we are truly sorry.”(The west and east branches of the W.G.A. are affiliated unions with separate leadership that together represent more than 11,000 writers.)On Oct. 15, a group of screenwriters sent an open letter to the guild asking why it had not publicly denounced the attack on Israel, noting the union had made public statements in support of the Black Lives Matter movement and the #MeToo reckoning. They also noted that other major Hollywood unions had issued statements condemning the attack.The letter has now been signed by more than 300 writers, including Jerry Seinfeld, Eric Roth (“Killers of the Flower Moon”) and Amy Sherman-Palladino (“The Marvelous Mrs. Maisel”). Some Jewish screenwriters had begun to question whether they should remain part of an organization that they felt did not support them.Ms. Stiehm’s initial reply to the open letter was an email to inquiring members saying that the lack of response was because “the board’s viewpoints are varied, and we found consensus out of reach.”The letter on Tuesday, which said the guild’s leadership was “horrified by the atrocities committed by Hamas,” was an attempt to stem the outrage. “I really appreciate this statement,” said the screenwriter Howard Gordon (“24” and “Homeland”), who added in an interview that the silence from the guild had prompted responses from both Jewish and non-Jewish members ranging from rage to fear to the desire to resign from the organization.“I hope this letter goes a long way to sort of calming some of it down,” said Mr. Gordon, who signed the open letter to the guild. “Hopefully something constructive comes out of this, which is an acknowledgment of how we combat and confront and talk about antisemitism.”For Dan Gordon, however, the apology came too late. Mr. Gordon, 76, sent a letter Tuesday morning resigning his membership in the organization, calling its silence “appalling.”“It is corrosive to me as a writer and repugnant to every fiber of my being as a person of conscience,” wrote Mr. Gordon, who has no relation to Howard Gordon and is best known for “The Hurricane” and “Wyatt Earp.” “I am resigning my membership not because I wish to work on nonunion projects, nor cross any picket line, but because I no longer wish to be a fellow traveler with those who hide behind the fetid veil of a morally bankrupt wokeism and stand silent in the face of unadulterated evil.”Mr. Gordon’s latest film, “Irena’s Vow” — about a young Polish-Catholic woman during World War II who hid 12 Jews in the basement of a German officer’s house without his knowledge for almost a year — debuted at the Toronto International Film Festival in September.He will change his guild membership status to “financial core,” according to his letter. Under that designation, he will still receive the contract benefits earned by the guild but he will no longer be able to vote or attend any guild meetings. The designation is irreversible and viewed by the guild as an act of disloyalty. The W.G.A. maintains an online list of members who have chosen this status, with a reminder that “Fi-Core is forever.”Mr. Gordon called Tuesday’s letter from the guild “pusillanimous” and faulted it for not calling for a release of the hostages.“I don’t retract anything I said,” he added in an interview. “If one cannot condemn, clearly, and without reservation, what Hamas perpetrated, one’s moral compass is absent, not broken.” More

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      Writers Guild Faces Backlash for Not Condemning Hamas Attack

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      A union leader told members that the board’s viewpoints were varied and that a consensus could not be reached.Just weeks after the Writers Guild of America displayed solidarity by ending a monthslong strike and voting overwhelmingly in favor of a new contract with the major entertainment companies, the union is being roiled by a fight over its lack of a public statement condemning the Hamas attack on Israel.On Oct. 15, eight days after the attack, a group of screenwriters signed an open letter to the Writers Guild asking why it had not issued a statement condemning the attack. They noted that other major Hollywood unions had issued such statements. The letter now has more than 300 signers, including Jerry Seinfeld, Amy Sherman-Palladino (“The Marvelous Mrs. Maisel”) and Gideon Raff (“Homeland”).It questioned why the Writers Guild had previously made public remarks in support of the Black Lives Matter movement and #MeToo reckoning but remained silent “when terrorists invaded Israel to murder, rape and kidnap Jews.”On Friday, 75 members of the guild took part in a Zoom meeting to discuss what to do about the silence. Options included withholding dues until the guild leadership convenes a proper conversation on the issue with its membership, according to a person who attended the discussion and spoke on the condition of anonymity because of its delicate nature. Other members are considering resigning from the guild by filing for financial core status, in which they would pay reduced dues and still receive the contractual benefits of the collective bargaining agreement.Later Friday, Meredith Stiehm, the president of the Writers Guild of America West, sent an email to members who had inquired about the lack of a response. “Like the membership itself, the board’s viewpoints are varied, and we found consensus out of reach,” she wrote in the letter, which was viewed by The New York Times. “For these reasons, we have decided not to comment publicly.”Calls to the union on Monday were not returned.Jewish leaders have encouraged Hollywood’s biggest voices to speak out in favor of Israel.“When celebrities speak out, it sends an important message to their tens of millions of followers that this is the right side to be on,” Jonathan Greenblatt, director of the Anti-Defamation League, wrote in an opinion piece published in The Hollywood Reporter.“In light of how distorting social media algorithms can present the world,” he added, “it’s even more important for these voices to cut through.”The writers’ union is not the only Hollywood organization dealing with fallout.On Sunday, Creative Artists Agency announced to its employees that Maha Dakhil, the highest-ranking female agent in the motion picture group, had resigned from the company’s internal board and was stepping away from her leadership role within the motion picture group after posting inflammatory remarks on Instagram that accused Israel of committing genocide.Ms. Dakhil has apologized for her comments. According to an email sent by the agency’s chief executive, Bryan Lourd, which was reviewed by The Times, she will continue to represent her clients, who include Natalie Portman, Tom Cruise and Reese Witherspoon. More

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      A 12,000-Year-Old Bird Call, Made of Bird Bones

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      In flight, the Eurasian kestrel is mostly silent, a small falcon that seems to defy physics as it faces the wind and hovers in midair, tail spread out like a fan. Flapping its wings vigorously, the bird of prey catches every eddy of the breeze while scanning the ground below for quarry.Perched in its breeding grounds, however, the kestrel emits a series of raspy screams, each note a single-syllabled kik-kik-kik. In June, a team of Israeli and French archaeologists proposed that 12,000 years ago the Natufians, people of a Stone Age culture in the Levant and Western Asia, mimicked the raspy trills of the Eurasian kestrel with tiny notched flutes, or aerophones, carved from waterfowl bones.The flutes, which were discovered decades ago at a site in northern Israel but were inspected only recently, may have been used as hunting aids, for musical and dancing practices or for communicating with birds over short distances, according to the study’s authors, who published their paper in Scientific Reports.“This is the first time a prehistoric sound instrument from the Near East has been identified,” said Laurent Davin, an archaeologist at the French Research Center in Jerusalem who made the discovery.The theory is largely based on fragments of seven wind instruments that were among 1,112 bird bones unearthed at Eynan-Mallaha, a prehistoric swamp village in the Hula Valley, which is still an important passageway for the more than two billion birds that annually migrate along the African-Eurasian flyway. The Natufians inhabited the Levant from 13000 to 9700 B.C., a time when humans were undergoing a massive shift from nomadic hunter-gatherers to more sedentary, semi-settled, open-air communities. The society featured the first durable, stone-based architecture and the first graveyards, with funerary customs that changed through time.Seven bird bone flutes from Eynan-Mallaha, at the Hebrew University of Jerusalem.The Hebrew University of Jerusalem“The Natufians bear witness to a completely crazy period in human history, abandoning the nomadic lifestyle practiced since the dawn of man to settle down in one place,” said Fanny Bocquentin, the lead archaeologist on the dig since 2022. “It’s a big responsibility, a challenge they successfully met, since in a way they gave rise to our way of life and our food regime.”Dr. Davin noted that the settlers of the valley had to find regular sources of food before they even knew how to cultivate them. “Before that time, they relied on game such as rabbits and foxes and gazelles,” he said. The lake and seasonal swamps that nearly covered the valley provided fish and an abundance of birds, most of them wintering waterfowl.The swamp was drained by Zionist pioneers as part of an infrastructure project in the early 20th century, and first excavated by a French mission in 1955. Since then, careful sifting has yielded bones from a wide range of local animal species. The flutes went unnoticed until last year when Dr. Davin observed marks on seven wing bones of Eurasian coots and Eurasian teals. Only one of the instruments was fully intact, and that was all of two and a half inches long.Closer inspection revealed that the marks were tiny holes bored into the hollow bones, and that one of the ends of the intact flute had been carved into a mouthpiece. Initially, Dr. Davin’s colleagues dismissed the holes as routine weathering. But when he subjected the delicate bones to micro-CT scans, he realized that the holes had been meticulously perforated and were spaced at even intervals. The bones had been scraped and grooved with small stone blades, he said, and they bore traces of red ochre and had microscopic wear patterns suggesting that the aerophones had seen considerable use. “The perforations were finger holes,” Dr. Davin said.To test out his theory, a team of archaeologists and ethnomusicologists fashioned three replicas of the intact bone flute. Unable to obtain carcasses of Eurasian coot or teal, the researchers used the wing bones of two female mallard ducks. Blowing into the replicas produced sounds that they compared with the calls of dozens of bird species plying the Hula Valley. The pitch range was very similar to that of two kinds of raptors known to nest in the area, Eurasian kestrels and sparrow hawks.

      The research team determined that the finger holes had been made with a flint tool so precise that the holes could be sealed with a fingertip, the sine qua non of wind instruments. “For the Natufian to produce those flutes was a piece of cake,” said Anna Belfer-Cohen, an archaeologist at the Hebrew University of Jerusalem. She added that the society produced a wealth of tools and highly sophisticated utensils, beaded jewelry, pendants of stone, bone, teeth and shells, as well as engraved bone and stone plaques.The flowering of music-making in the deep past is hotly debated. The oldest flute attributed to modern humans is a five-holed aerophone found in 2008 at the Hohle Fels cave in southwest Germany. Carved from the wing-bone of a griffon vulture, the flute may be 40,000 years old, making it one of the oldest instruments ever found.But some scholars point to a Neanderthal artifact known as the Divje Babe flute that was unearthed 28 years ago in a cave in northwestern Slovenia. That object, a young cave bear’s left thigh bone pierced by four spaced holes, is thought to date back at least 50,000 years. However, other scientists argue that the Divje Babe flute was simply the product of an Ice Age carnivore, possibly a spotted hyena, scavenging on a dead bear cub.Hamoudi Khalaily of the Israel Antiquities Authority, who collaborated on the bird flute study, has said that if the Natufians used the aerophones to flush birds out of the marshes, the discovery would mark “the earliest evidence of the use of sound in hunting.” In other words, the miniature flutes could have produced Stone Age duck calls.Natalie Munro, an anthropologist at the University of Connecticut, has an alternative hypothesis. “While we’re speculating, maybe the true purpose of the instruments was to communicate with a different animal altogether,” she said. Eynan-Mallaha was also home to a Natufian woman found buried with her hand resting on a puppy. The burial dates to 12,000 years ago and figures frequently in narratives of early dog domestication. “Maybe these bones and their high-pitched sounds were more akin to dog whistles,” Dr. Munro said. “They could have been used to communicate with early dogs or their wolf cousins.”Considering the flute’s harsh tone, few scientists maintain that it was intended as a melodic tool. Still, as John James Audubon observed of a pair of American kestrels, “Side by side they sail, screaming aloud their love notes, which, if not musical, are doubtless at least delightful to the parties concerned.” More

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      ‘Blue Box’ Review: Grappling With an Ancestor’s Impact

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      In this documentary, Michal Weits tries to process her ideas about her great-grandfather Joseph Weits, who was regarded as the father of Israeli forests.In “Blue Box,” the director Michal Weits challenges a national narrative about Israel that, for her, also happens to be a family narrative. One of her great-grandfathers was Joseph Weits (sometimes spelled “Weitz” or with variants of “Yosef”), who had a reputation as the father of Israel’s forests. That was how Michal thought of him growing up.Joseph Weits oversaw land and forestry initiatives for the Jewish National Fund, but that job description leaves out important context. In the 1930s, before the founding of Israel and in preparation for a possible Jewish state, he was instrumental in purchasing land that Palestinians lived on. During the 1948 war that followed the declaration of Israel as an independent nation, he assembled a committee that sought, among other things, to prevent Arabs from returning. The film makes the case that transforming the landscape, including planting trees, became a way of ensuring that.Joseph left behind voluminous diaries that Michal pores over in the film (Dror Keren reads his words in voice-over) as she tries to reconcile her ideas about her ancestor. In his writings, Joseph expresses conflicted feelings about his actions, which — “Blue Box” emphasizes more than once — occurred against a backdrop of antisemitism throughout Europe and the Holocaust. Michal interviews members of her extended family, who have a range of attitudes about Joseph’s legacy and in some cases are reluctant to engage with it.“I don’t want to be a part of this,” Michal’s father tells her late in the movie, after suggesting that, had she been around in 1948 or 1949, she would have been standing proudly with her great-grandfather’s cause. Part of the power of “Blue Box” is that it can’t say for sure if she would. And the familial and personal tensions give it something extra, elevating it beyond the standard historical documentary.Blue BoxNot rated. In Hebrew, with subtitles. Running time: 1 hour 22 minutes. In theaters. More

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      Netanyahu Trial Gets a Hollywood Mention From a Political Rival

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      Yair Lapid, a former colleague and now nemesis of Prime Minister Benjamin Netanyahu, testified that he had been asked to help a wealthy film producer with a tax break.The leader of Israel’s political opposition, Yair Lapid, testified on Monday in the long-running corruption trial of Prime Minister Benjamin Netanyahu, recounting how Mr. Netanyahu had lobbied him nearly a decade ago to back tax breaks favoring an influential Israeli film producer.The claim is a small part of a yearslong prosecution in which Mr. Netanyahu is accused of granting political favors to several businessmen and media moguls in exchange for expensive gifts and positive news coverage, charges that he denies.The appearance of Mr. Lapid — once a colleague of Mr. Netanyahu’s and now his nemesis — enlivened a slow-moving courtroom process that has largely receded into the background of Israeli public life since it began with great fanfare more than three years ago.Mr. Lapid served as prime minister for several months last year, before losing power to Mr. Netanyahu, Israel’s longest-serving leader, in December.Mr. Lapid briefly gave evidence about two short conversations with Mr. Netanyahu in 2013 and 2014, when he served as Mr. Netanyahu’s finance minister in a coalition government. Mr. Lapid said that Mr. Netanyahu twice had raised the possibility of extending tax exemptions for Israeli citizens who had returned to the country after living abroad, a mechanism that Mr. Lapid opposed.The extension would have benefited Arnon Milchan, a producer of scores of major Hollywood films including “Fight Club” and “Pretty Woman.” Prosecutors say Mr. Milchan gave Mr. Netanyahu’s family expensive gifts, including cigars and Champagne, in exchange for political favors.According to Mr. Lapid, Mr. Netanyahu twice described the tax exemption as “a good law.” But Mr. Netanyahu did not pursue the matter beyond those two exchanges, Mr. Lapid said. The prime minister gave the impression that he simply wanted to go through the motions of asking about it so that he could tell Mr. Milchan that he had tried, Mr. Lapid added.“The whole issue was marginal in real time,” Mr. Lapid said, according to Kan, the Israeli public broadcaster. “It’s hard to remember all the details.”Mr. Netanyahu has been accused of granting political favors to businessmen and media moguls in exchange for expensive gifts and positive news coverage, charges that he denies.Pool photo by Menahem KahanaThe trial began in 2020 and will most likely not hinge on Mr. Lapid’s evidence: It is expected to last several more years and features several more accusations. Among other claims, prosecutors accuse Mr. Netanyahu of promising to pursue legislation that would create unfavorable business conditions for a newspaper owned by Sheldon Adelson, a billionaire supporter of Mr. Netanyahu and President Donald J. Trump, in exchange for positive coverage from one of the newspaper’s competitors.Many Israelis have tuned out of the day-to-day proceedings, with a large proportion having already made up their minds about Mr. Netanyahu. His supporters view the trial as a trumped-up effort to delegitimize an elected prime minister, while his critics say it should disqualify him from office.But regardless of its outcome, the trial has already caused unusual political instability. It has divided Israeli society almost equally between Mr. Netanyahu’s supporters and critics, making it difficult for either Mr. Netanyahu or opponents like Mr. Lapid to win a stable majority in Parliament. That has caused several successive governments to collapse prematurely, leading to five elections in less than four years.The trial is also at the center of an ongoing dispute about the future of the Israeli judiciary.Mr. Netanyahu’s coalition seeks to overhaul the court system, giving the government greater control over the selection of Supreme Court judges and diminishing the court’s power over Parliament. Mr. Netanyahu says the overhaul is necessary to reduce the influence of unelected judges over elected lawmakers, but his critics fear that the plan will ultimately allow him to end his trial. Mr. Netanyahu denies any such intention.Mr. Lapid’s appearance highlighted the nuances beneath the surface of Israeli politics: Though he now seeks Mr. Netanyahu’s political downfall, Mr. Lapid was once his political ally — and socialized with and briefly worked for Mr. Milchan. Under cross-examination, Mr. Lapid recounted how he interviewed Mr. Milchan in the 1990s, during his previous career as a journalist, and even joined Mr. Milchan’s production company for several months.“We remained friends after that,” Mr. Lapid said, according to Kan. “When he would come to Israel, we would meet for dinners. He is a charming man and I liked him.”But that friendship did not extend to helping Mr. Milchan with his tax, Mr. Lapid said.Gabby Sobelman More

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      Ishay Ribo, Religious Pop Star, Is Winning Over Secular Israel

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      The songs of Ishay Ribo, who was raised in a settlement on the West Bank, are a staple of Israeli radio. He is part of a wave of singers from religious backgrounds who are also gaining a wider audience.The singer and his songs were highly religious. His concert venue, on a kibbutz developed by secular leftists, was definitely not. His audience of many hundreds? It was somewhere in between: some secular, some devout, an unusual blending of two sections of a divided Israeli society that rarely otherwise mix.Ishay Ribo, 34, is among a crop of young Israeli pop stars from religious backgrounds, some from Jewish settlements in the occupied territories, whose music is attracting more diverse listeners, and featuring prominently in the soundscape of contemporary Israeli life.This has surprised Mr. Ribo himself.“I never imagined I’d play to this kind of crowd,” he said, backstage after the show earlier this year at Kibbutz Gan Shmuel, a town in northern Israel originally founded as a collective farm. A decade ago, he said, “This kind of crowd just didn’t really exist.”In addition to Mr. Ribo, other singers from a religious background — like Nathan Goshen, Hanan Ben-Ari, Akiva Turgeman and Narkis Reuven-Nagar — have also in recent years gained a wider audience. And their popularity reflects a changing Israeli society.Fans of Mr. Ribo at the Jerusalem Theater, where he performed in January. Avishag Shaar-Yashuv for The New York TimesThe religious right has expanded its influence on politics and society, escalating a clash between secular and sacred visions of the country that underlies the country’s ongoing judicial standoff. At the same time, religion has taken on a more prominent, and less contentious, role in the mainstream music scene.In less than two decades, religious singers have moved from the cultural fringe to widespread acclaim, “not only among their people, but in all Israel,” said Yoav Kutner, a leading Israeli music critic and radio presenter.“If you don’t listen to the words,” Mr. Kutner added, “they sound like Israeli pop.”Mr. Ribo is perhaps the clearest example of this shift. Forgoing the erotic and the profane, his wholesome songs are often prayers to God — but sung to pop and rock music played by his band of guitarists. “Cause of causes,” he addresses God in one of his biggest hits. “Only you should be thanked for all the days and nights.”In 2021, that track, “Sibat Hasibot,” was the most played song on Israeli radio stations, religious and secular alike.“It’s part of my duty,” Mr. Ribo said in a recent interview. “To be a bridge between these two worlds.”Mr. Ribo’s journey toward that bridging role began in the early 2000s, on the bus to his religious school.His family had immigrated from France a few years before. They led an ultra-Orthodox and ascetic life on a settlement in the occupied West Bank, just outside Jerusalem.The family did not have a television, and Mr. Ribo attended an ultraconservative Jewish seminary. He listened to music on religious radio stations — often liturgical poems sung in synagogues. He typically heard secular music only on the bus to school, playing from the driver’s radio.“I had this musical ignorance,” Mr. Ribo said.At age 11 or so, he began recording simple songs on a portable cassette player. Then as now, his lyrics were infused with piety, Mr. Ribo said. But the tunes were inspired by the mainstream singer-songwriters he’d heard on the school bus.Some four years later, Mr. Ribo bought a guitar and formed a band with another seminary student. He began to practice and dress as a Modern Orthodox Jew, forgoing the dark coats and wide-brimmed hats of the ultra-Orthodox for jeans and sweaters.But his awareness of contemporary music and its customs was still patchy. At his band’s first gig, Mr. Ribo played with his back to the audience, unaware of the need to engage with the crowd.Unlike many Israelis from ultra-Orthodox Jewish backgrounds, he paused his religious studies at age 22 to serve for two years as a conscript in the army. After finishing service in 2013, he tried to build a hybrid musical career — playing religious music to both secular and devout audiences.Mr. Ribo and his father studying the Torah in Jerusalem.Avishag Shaar-Yashuv for The New York TimesHe imagined his melodies might sound like Coldplay, the popular British rock band, but his lyrics, he added, “would be about God and faith.”The challenge was that there were few templates then for such a crossover career.Only a few religious artists, like the folk singer Shlomo Carlebach, had built a secular following. The most successful religious artists were often those, like Etti Ankri and Ehud Banai, who had started out secular, became more devout, and then took their original audiences along with them.Mr. Ribo’s problem, initially, was that the music industry “didn’t understand what I had to offer,” he said.When he sent his music to mainstream record labels, they all turned him down.Mr. Ribo forged ahead, self-releasing the first of five albums in 2014. He hired a secular manager, Or Davidson, who marketed him as if he was a secular client — booking him to play at mainstream venues and securing him airtime on nonreligious radio stations. Gradually, his secular fan base expanded.Mr. Ribo’s 2021 hit, “Sibat Hasibot,” was the most played song on Israeli radio stations, religious and secular alike.Avishag Shaar-Yashuv for The New York TimesIt was sometimes a fraught balancing act.Religious Jews criticized him for playing at secular concert halls. Secular Jews opposed his performances at religious venues where men and women sat separately. And when he played to both audiences at secular venues, the staff could not provide kosher food for his religious fans. Even his parents were too religiously observant to attend some of the venues.But the two-pronged approach ultimately worked. Four of his five albums were classified as gold or above — selling more than 15,000 copies in the small Israeli market. Secular pop legends, including Shlomo Artzi, began to perform duets with him, and he began to build an audience among diaspora Jews. Later this year, he is scheduled to headline Madison Square Garden, Mr. Davidson said.To an extent, Mr. Ribo’s appeal is rooted simply in the catchiness of his songs, his clean-cut demeanor and sincere performances.“Even though I’m secular, I came to watch him because he’s lovely,” said Adiva Liberman, 71, a retired teacher attending his concert at Kibbutz Gan Shmuel.“Not everyone is paying attention to the lyrics,” she added. “They’re just attracted to the melody.”The scene after Mr. Ribo’s concert at the Jerusalem Theater. His music attracts a diverse crowd of secular and religious Israelis.Avishag Shaar-Yashuv for The New York TimesMr. Ribo’s rise comes amid not only a political shift rightward in Israel, but demographic changes as well. Religious Israelis, who have more children than secular Israelis, are the fastest-growing part of the population, allowing them to exert greater cultural influence.Daniel Zamir, an Israeli jazz star who turned religious as an adult, said Mr. Ribo’s broad appeal is part of “a bigger process of Israeli society moving toward tradition.”Simultaneously, Mr. Ribo’s rise embodies a converse but complementary trend: greater willingness among some religious musicians to cater to and mix with mainstream audiences, and greater demand among religious audiences for music with a more contemporary sound.It’s “a dual process,” Mr. Zamir said. Mr. Ribo is emblematic of “this new generation that saw that you could be religious and also make great music,” Mr. Zamir added.For some secular consumers, the rise of “pop emuni” — “faith pop” in Hebrew — has been jarring. “I am not interested in hearing prayers on my radio,” wrote Gal Uchovsky, a television presenter, in a 2019 article about the proliferation of Mr. Ribo’s music. “I don’t want them to explain to me, even in songs that brighten my journey, how fun God is.”Mr. Ribo’s latest song, “I Belong to the People,” also caused discomfort among liberal Israelis. Released in early April, it is an attempt to unite Jews at a time of deep political division in Israel. But critics said it unwittingly sounded condescending to people from other faiths, implying they were idolatrous.Mr. Ribo has also caused discomfort within the religious world. Some ultra-Orthodox Jews, particularly their religious leaders, feel he has delved too far into secular society.Early in his career, Mr. Ribo personally felt so conflicted about this that he sought his rabbi’s approval for his work. To avoid alienating his religious base, there are still some lines he refuses to cross.“I’d love to write a classic love song — but I won’t,” Mr. Ribo said. “It’s not my job or duty.”Still, some feel he has already compromised too much. In a popular sketch performed by an ultra-Orthodox comedy duo, an ultra-Orthodox man is asked if he knows any secular singers.The man pauses, then replies: “Ishay Ribo!”“I’d love to write a classic love song — but I won’t,” Mr. Ribo said. “It’s not my job or duty.”Avishag Shaar-Yashuv for The New York TimesGabby Sobelman More