On Friday morning, students from SAR, Ramaz, Kehilath Jeshurun and other Jewish institutions will gather outside Gracie Mansion for Shacharit. They will pray, sing and speak about their love for New York, their love for Israel and their right to feel safe in the city where they were born.
Rabbi Binyamin Krauss, principal of SAR Academy, explains that the gathering is both prayer and statement. Its location is intentional: many Jewish New Yorkers believe that the mayor’s rhetoric about Israel and not condemning the phrase shouted at city universities “globalize the intifada” has made them easy targets. Prayer outside his residence ensures that the message cannot easily be ignored.
Yet Friday falls within the Ten Days of Repentance, when Jews should be especially clear about whom they are addressing. Gracie Mansion may be the location, but the mayor is not the audience. God is.
Prayer expresses the Jewish belief that political power is never the highest power. During these ten days, Jews repeatedly say Avinu Malkeinu – Our Father, Our King. They gather before God.
The Torah reading the following morning makes that message unmistakable. Haazinu is Moses’ final song, delivered as the Jewish people prepare to enter the Land of Israel. It calls heaven and earth as witnesses and describes the entire movement of Jewish history: God finds Israel in the wilderness, protects it, brings it to a fertile land and warns that prosperity can produce complacency.
Then comes one of the song’s most famous lines:
“Jeshurun grew fat and kicked.” – Deuteronomy 32:15
Jeshurun is an affectionate name for Israel. The warning is directed at successful Jews who have become so secure that they mistake comfort for permanence. They enjoy the land’s bounty, forget its source and abandon the Rock of their salvation.
The presence of Kehilath Jeshurun and Rabbi Chaim Steinmetz makes the verse impossible to miss. The very congregation joining the prayer bears the name invoked by Moses. This week, the children of Jeshurun will walk from their schools and shuls in one of the most prosperous Jewish neighborhoods in the world and pray in the public square.

These Jews are heirs to what may have been one of the greatest Diaspora golden ages in Jewish history. New York Jews built synagogues, schools, hospitals, charities, businesses and cultural institutions. They rose to the highest levels of civic life and came to regard their acceptance as a permanent feature of the city. Their children could be openly Jewish, openly Zionist and fully American without perceiving any contradiction.
Recent attacks and an increasingly hostile public climate have shaken that confidence. Rabbi Krauss writes that students returned to school carrying both fear and a need to answer it. That answer should not be a plea for acceptance from a mayor. It should be a declaration that Jewish identity does not depend upon a mayor’s approval.
Haazinu does not teach that Jewish survival rests upon the favor of rulers. It teaches that the Jewish relationship with God, Torah and the Land of Israel survives the rise and fall of political powers. Moses delivers the song while standing outside the land he will never enter, yet he speaks of the connection between Israel and its land as something deeper than temporary possession or political recognition. Governments may contest it, enemies may attack it and Jews themselves may neglect it, but the covenant remains.
That should be the meaning of Friday’s public prayer. The students should not perform Judaism for the mayor. They should show New York what Judaism looks like: children praying openly, affirming their faith, facing Jerusalem and refusing to sever their attachment to Israel in exchange for political comfort.
















