Across America, rabbis of various denominations are at work preparing to address their congregations on Rosh Hashanah and Yom Kippur. Especially given the upheavals of the past twelve months, many no doubt feel a need to reckon with major political and social questions. Rebecca Sugar urges them not to give in to that temptation, and not because sermons tend to be too left-wing or two right-wing:

[The High Holy Days are an] opportunity to speak to American Jews about the enriching legacy of their faith exactly at the moment they are most open to it. There are not nearly enough moments . . . like this. To use the ones that we do have to promote political ideology is neither a good use of precious time nor a service to Jews looking for a bit of elevating spiritual guidance.

It is also a bad strategy. At a dinner a few weeks ago with two couples who are longtime members of a prominent Reform temple in Manhattan, one friend was recommending Rabbi Meir Soloveichik’s daily online Bible class. He said something every Reform and Conservative Rabbi should take note of. “I learned more about my faith and Jewish thought in the first few sessions of this class than my temple has taught me in more than 40 years of attending services there.” Surprised by the biblical text’s sophisticated insights into human nature and its inspiration for contemporary living, he said that he felt deprived by his rabbi, whose Rosh Hashanah sermon last year focused on race in America.

If rabbis continue to send the message to their twice-a-year Jews that religion is simply a lens for politics, those Jews will continue to do what they have been doing—lose the lens and access the politics directly through other venues better-suited to the task.

While it is commendable that administrators of several universities finally called upon police to crack down on violent and disruptive anti-Israel protests, the actions they have taken may be insufficient. At Columbia, demonstrators reestablished their encampment on the main quad after it had been cleared by the police, and the university seems reluctant to use force again. The school also decided to hold classes remotely until the end of the semester. Such moves, whatever their merits, do nothing to fix the factors that allowed campuses to become hotbeds of pro-Hamas activism in the first place. The editors of National Review examine how things go to this point:

Since the 10/7 massacre, Columbia’s Jewish students have been forced to endure routine calls for their execution. It shouldn’t have taken the slaughter, rape, and brutalization of Israeli Jews to expose chants like “Globalize the intifada” and “Death to the Zionist state” as calls for violence, but the university refused to intervene on behalf of its besieged students. When an Israeli student was beaten with a stick outside Columbia’s library, it occasioned little soul-searching from faculty. Indeed, it served only as the impetus to establish an “Anti-Semitism Task Force,” which subsequently expressed “serious concerns” about the university’s commitment to enforcing its codes of conduct against anti-Semitic violators.

But little was done. Indeed, as late as last month the school served as host to speakers who praised the 10/7 attacks and even “hijacking airplanes” as “important tactics that the Palestinian resistance have engaged in.”

The school’s lackadaisical approach created a permission structure to menace and harass Jewish students, and that’s what happened. . . . Now is the time finally to do something about this kind of harassment and associated acts of trespass and disorder. Yale did the right thing when police cleared out an encampment [on Monday]. But Columbia remains a daily reminder of what happens when freaks and haters are allowed to impose their will on campus.