Claudia Sheinbaum is the first woman President of México and the first Jewish President of México (Photograph: Eneas De Troya / Wilipedia / CC BY 2.0)
Patrick Comerford
Most European media outlets are reporting how Donald Trump’s aggressive attitude to Canada has boosted the electoral prospects of the new Prime Minister, Mark Carney. But Trump’s aggression is also targeting his neighbour to the south – and, in a similar way, these onslaughts on Mexico have boosted the popularity of President Claudia Sheinbaum, who has been in office only since October.
President Sheinbaum has 83% approval, making her one of the most popular leaders in the world today. Mexican people approve of her stand in the trade war and in the face of threats from their northern neighbour, and in response to Trump’s idiotic attempts to rename the Gulf of Mexico.
Claudia Sheinbaum is Mexico’s first woman president, but she is also the first Jewish president in a country with one of the largest Catholic populations in the world. Although she is not a religiously observant Jew, Dr Sheinbaum identifies as culturally Jewish and has spoken proudly about her heritage.
She was a physicist and climate scientist before she went into politics; her father was a chemical engineer, and her mother was a cell biologist. Her parents were born in Mexico. But her maternal grandparents were Jews who emigrated to Mexico from Bulgaria before the Holocaust, and her paternal grandparents had fled from Lithuania in the 1920s.
Claudia Sheinbaum Pardo was born on 24 June 1962 in Mexico City, the second child of Carlos Sheinbaum Yoselevitz (1933-2023), a chemist, and Annie Pardo Cemo, a biologist. Both parents were Jewish, and she grew up in a secular, science-driven household.
Her grandparents moved to Mexico escaping poverty, antisemitism and the Holocaust. Carlos Sheinbaum was of Ashkenazi Jewish descent. His father, Chone Juan Sheinbaum Abramovitz, emigrated from Lithuania in 1928, becoming a jewellery merchant and a member of the Mexican Communist Party. Annie Pardo is from a Sephardi Jewish family who arrived in Mexico in 1942, fleeing the persecution of Jews in Bulgaria during World War II. Annie Pardo was the first Sephardic woman to become an academic at the Instituto Politécnico Nacional.
President Sheinbaum's parents were actively involved in Mexican left-wing politics in the 1960s, taking part in protests, workers’ movements, and student uprisings. As she was growing up, the future President celebrated Jewish holidays with her grandparents. But, while she has said she is proud of her origins, she describes her faith as secular and she is not involved in Jewish community life in Mexico City.
‘I grew up without religion. That’s how my parents raised me,’ she told a gathering hosted by a Jewish organisation in Mexico City. ‘But obviously the culture, that’s in your blood.’ When she was campaigning, Dr Sheinbaum said she considers herself a woman of faith but is not religiously affiliated.
She completed her PhD in energy engineering, working on her thesis at the Lawrence Berkeley National Laboratory in California.
Jewish newspapers in Mexico mostly focused on her becoming the first woman to be elected president, barely mentioning her Jewish background. Mexico is overwhelmingly Christian, with nearly 100 million Catholics and 14 million Protestants.
Professor Ilan Stavans of Amherst University who is also Mexican and Jewish, has written extensively about the Jewish diaspora in Latin America. ‘The election of Claudia Sheinbaum as Mexico’s first female Jewish president is a benchmark for the Jews of Latin America, whose presence in the region goes back to the arrival of Columbus and his crew at the end of the 15th century,’ he said.
About 50,000 Jewish people live in Mexico. The majority live in Mexico City and the surrounding areas, and there are small communities in the cities of Monterrey, Guadalajara, Tijuana, Cancún, San Miguel de Allende and Los Cabos.
The first Jews arrived in Mexico in 1519, along with the Spanish colonisation. The community began to grow substantially by the early 20th century, as thousands of Jews fled from the Ottoman Empire to escape instability and antisemitism.
The first Jews in Mexico were Conversos, often called Marranos or ‘Crypto-Jews’, who had been forcibly converted to Catholicism but were subjected to constant scrutiny from the Spanish Inquisition.
During the period of the Viceroyalty of New Spain (1521-1821), a number of Jews came to Mexico, especially during the period of the Iberian Union (1580-1640), when Spain and Portugal were ruled by the same monarch. When Portugal regained independence from Spain in 1640, Portuguese merchants in New Spain were prosecuted by the Mexican Inquisition.
With the introduction of religious toleration in Mexico in the 19th century, Jews could openly migrate to Mexico. They came from Europe and later from the crumbling Ottoman Empire until the first half of the 20th century. The Mexican Jewish community today includes both Ashkenazi Jews, whose families came from Central and Eastern Europe, and Sephardic Jews, whose families came mainly from Turkey, Greece, Italy, Spain and Syria.
Although Dr Sheinbaum is not part of the organised Jewish community, her family history is part of Mexican Jewish tradition and history. She is seen as aligned politically with her predecessor, President Andres Manuel Lopez Obrador. Since the present conflict began in the Gaza Strip, Israel and the West Bank, Dr Sheinbaum has condemned attacks on civilians, has called for a ceasefire and supports a two-state solution.
Daniel Fainstein, the dean of Jewish Studies at the Hebraica University in Mexico City, told the Times of Israel: ‘I think that the main issue in the election, even for the Jewish community, was not her Jewishness, but her political views.’ But Professor Fainstein believes many in the Jewish community view Dr Sheinbaum in a slightly more positive light than the previous president.
The Jewish community in Mexico is tight-knit, with around 95 per cent of children attending Jewish-run schools, ranging from right-wing Orthodox to secular Zionist.
Despite her secular Jewish identity, Dr Sheinbaum faced antisemitic comments from political detractors during the election campaign. Some of her opponents used her Jewish heritage to launch attacks on her, questioning whether she was born in Mexico or was even Mexican.
A former president Vicente Fox referred to her as a ‘Bulgarian Jew’ and labelled her opponent, Xochitl Gálvez, a right-wing populist, as the ‘only Mexican’ in the race. After she briefly put on a rosary with a crucifix after being handed one during a campaign stop, Fox tweeted, ‘Jewish and foreign at the same time.’
Dr Sheinbaum felt forced to make public photographs of her birth certificate to dispel rumours that she is foreign-born. ‘I am 100% Mexican, proudly the daughter of Mexican parents,’ she posted.
During the final debate in the campaign, Xochitl Gálvez pulled out a printed photograph of Dr Sheinbaum wearing a skirt decorated with a painting of Our Lady of Guadalupe, and accused her of using ‘Mexicans’ faith for political opportunism.’
‘This is a total provocation and I will not engage in it,’ she responded.
Dr Sheinbaum’s election has opened the door to a greater understanding of the history of Jews in Mexico. But it is interesting that she was not on the receiving end of significant attacks for her gender, despite Mexico’s reputation for a ‘traditionally machoistic’ political culture.
Forbes ranks Dr Sheinbaum as the fourth most powerful woman in the world. Her approval rating was at 76% when she took office and at 80% in January, shortly after US President Donald Trump returned to the White House. Because of Trump, though, her approval rating has risen to 83%, according to a poll by Enkoll for El País and W Radio within the past week.
Shabbat Shalom, שבת שלום
The interior of the Historic Synagogue Justo Sierra 71 in the Historic Centre of Mexico City (Photograph: Mexch / Wkipedia/ CC BY-SA 3.0)
Related content: Ignacio Comonfort, President of Mexico, descended from the Comerfords of Callan (30 June 2024)
04 April 2025
Daily prayer in Lent 2025:
31, Friday 4 April 2025
Jesus goes to Jerusalem for the Festival of Booths (see John 7) … Sukkot ceremonies recall the willow ceremony in the Temple in Jerusalem … a willow tree at Ye Olde Swan Inn in Woughton on the Green (Photograph: Patrick Comerford, 2025)
Patrick Comerford
This week began with the Fourth Sunday in Lent (Lent IV) and Mothering Sunday. At the moment, I have a heart monitor fitted to me. It was fitted in Milton Keynes University Hospital yesterday, and remains in place until tomorrow afternoon.
Later this evening, I hope to attend the Service of the Akathist Hymn in the Greek Orthodox Church on London Road, Stony Stratford. Before today begins, though, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Shaking a lulav and an etrog at Sukkot … a figure in a shop window in the Ghetto in Venice (Photograph: Patrick Comerford)
John 7: 1-2, 10, 25-30 (NRSVA):
1 After this Jesus went about in Galilee. He did not wish to go about in Judea because the Jews were looking for an opportunity to kill him. 2 Now the Jewish festival of Booths was near.
10 But after his brothers had gone to the festival, then he also went, not publicly but as it were in secret.
25 Now some of the people of Jerusalem were saying, ‘Is not this the man whom they are trying to kill? 26 And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah? 27 Yet we know where this man is from; but when the Messiah comes, no one will know where he is from.’ 28 Then Jesus cried out as he was teaching in the temple, ‘You know me, and you know where I am from. I have not come on my own. But the one who sent me is true, and you do not know him. 29 I know him, because I am from him, and he sent me.’ 30 Then they tried to arrest him, but no one laid hands on him, because his hour had not yet come.
‘Just as the etrog has a both a beautiful taste as well as a beautiful fragrance, so there are (those) who are learned and who do good deeds …’ (Midrash Vayikra Rabbah 30:12) … lemons on a tree in Cordoba (Photograph: Patrick Comerford)
Today’s Reflection:
It is just over a week until the beginning of Holy Week, when we remember the events leading to the passion, death and resurrection of Jesus. The Gospel readings now begin to have a more ominous tone, and in the Gospel at the Eucharist today (John 7: 1-2, 10, 25-30), we move from the readings in John 5 during this week to John 7, skipping John 6 and the passage on the Bread of Life, which we read early in May.
In today’s reading, we hear how Jesus’ enemies want to arrest him and to kill him. He has been confining his activities to Galilee, and does not want to go to Judea and the vicinity of Jerusalem because there are people there who want to kill him. He does not expose himself unnecessarily to danger. He knows the time is coming when the final conflict will be inevitable, but that time is not yet.
It is the time of the Feast of Tabernacles or Booths, and his family are urging Jesus to go up to Jerusalem for the feast and show himself to the world. He tells them the time is not ripe for him to do this, but later on, after his family have left for the city, he goes privately, unknown to others.
While Jesus is in Jerusalem, he goes to the Temple area and begins to teach openly, to the amazement of those who hear him. For, in the past they have asked: ‘How does this man have such learning, when he has never been taught?’ (see John 5:15).
Sukkot, also known as the Feast of Tabernacles, is a seven-day autumn holiday that falls sometime around September-October. This year, Sukkot is six months away: it begins at sundown on Monday 6 October and continues until Monday 13 October.
Sukkot commemorates the time the people lived in temporary shelters, booths or tabernacles, during their journey through the desert after fleeing slavery in Egypt. It is one of the three central pilgrimage festivals in Judaism, along with Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
The customs include buying a lulav and etrog and shaking them daily throughout the festival: the lulav is a palm branch joined with myrtle and willow branches; an etrog is a citron fruit, usually a lemon.
A sukkah is a temporary dwelling in which farmers once lived during the harvest. Today, it is also a reminder of the type of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.
Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well. On each day of the holiday, it is traditional to perform a waving ceremony with the ‘Four Species’ or specified plants: citrus trees, palm trees, thick or leafy trees and willows.
On each day of the festival, worshippers walk around the synagogue carrying the ‘Four Species’ while reciting special prayers known as Hoshanot. This ceremony recalls the willow ceremony in the Temple in Jerusalem, when willow branches were piled beside the altar with worshippers parading around the altar reciting prayers.
Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.
Another custom is to recite the ushpizin prayer to invite one of seven ‘exalted guests’ into the sukkah. These ushpizin or guests represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson that teaches the parallels of the spiritual focus of the day on which they visit.
Some streams of Judaism today also recognise a set of seven female shepherds of Israel, known as ushpizot or ushpizata. At times, they are listed as the seven women prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda and Esther. Other lists name seven matriarchs: Ruth, Sarah, Rebecca, Miriam, Deborah, Tamar and Rachel.
Saint John’s Gospel is known for the seven ‘I AM’ sayings, the seven ‘Signs’, the seven ‘Claims’ and the seven ‘witnesses’. It would be interesting to explore wonder whether the Festival of Sukkot in this chapter also offers a link to the seven ushpizin or even ushpizata.
But this morning, as a I think of Jesus celebrating Sukkot in his own way in Jerusalem, I think of all those people who are forced into exile in the world today, living in temporary accommodation, not knowing where they going to sleep over the next seven days or when their exile is going to end in safety, in a new home.
And as I reflect on how the authorities tried to arrest Jesus that week, yet no one laid hands on him because his hour had not yet come, I think of the many exiles and refugees who are arrested and deported, without ever being given a proper hearing, without their personal dignity being respected, and facing death once again wherever they deported to.
A glimpse inside a 19th century painted sukkah or booth in the Jewish Museum of Art and History (mahJ) in Paris, used for the festival of Sukkot (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Friday 4 April 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Inspiration of the Holy Spirit.’ This theme was introduced on Sunday with Reflections by the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia.
The USPG Prayer Diary today (Friday 4 April 2025) invites us to pray:
Heavenly Father, we pray for the ministry of the Holy Spirit in bringing reconciliation to desperately broken areas in the world.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Lemons in a restaurant in York (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
This week began with the Fourth Sunday in Lent (Lent IV) and Mothering Sunday. At the moment, I have a heart monitor fitted to me. It was fitted in Milton Keynes University Hospital yesterday, and remains in place until tomorrow afternoon.
Later this evening, I hope to attend the Service of the Akathist Hymn in the Greek Orthodox Church on London Road, Stony Stratford. Before today begins, though, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Shaking a lulav and an etrog at Sukkot … a figure in a shop window in the Ghetto in Venice (Photograph: Patrick Comerford)
John 7: 1-2, 10, 25-30 (NRSVA):
1 After this Jesus went about in Galilee. He did not wish to go about in Judea because the Jews were looking for an opportunity to kill him. 2 Now the Jewish festival of Booths was near.
10 But after his brothers had gone to the festival, then he also went, not publicly but as it were in secret.
25 Now some of the people of Jerusalem were saying, ‘Is not this the man whom they are trying to kill? 26 And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah? 27 Yet we know where this man is from; but when the Messiah comes, no one will know where he is from.’ 28 Then Jesus cried out as he was teaching in the temple, ‘You know me, and you know where I am from. I have not come on my own. But the one who sent me is true, and you do not know him. 29 I know him, because I am from him, and he sent me.’ 30 Then they tried to arrest him, but no one laid hands on him, because his hour had not yet come.
‘Just as the etrog has a both a beautiful taste as well as a beautiful fragrance, so there are (those) who are learned and who do good deeds …’ (Midrash Vayikra Rabbah 30:12) … lemons on a tree in Cordoba (Photograph: Patrick Comerford)
Today’s Reflection:
It is just over a week until the beginning of Holy Week, when we remember the events leading to the passion, death and resurrection of Jesus. The Gospel readings now begin to have a more ominous tone, and in the Gospel at the Eucharist today (John 7: 1-2, 10, 25-30), we move from the readings in John 5 during this week to John 7, skipping John 6 and the passage on the Bread of Life, which we read early in May.
In today’s reading, we hear how Jesus’ enemies want to arrest him and to kill him. He has been confining his activities to Galilee, and does not want to go to Judea and the vicinity of Jerusalem because there are people there who want to kill him. He does not expose himself unnecessarily to danger. He knows the time is coming when the final conflict will be inevitable, but that time is not yet.
It is the time of the Feast of Tabernacles or Booths, and his family are urging Jesus to go up to Jerusalem for the feast and show himself to the world. He tells them the time is not ripe for him to do this, but later on, after his family have left for the city, he goes privately, unknown to others.
While Jesus is in Jerusalem, he goes to the Temple area and begins to teach openly, to the amazement of those who hear him. For, in the past they have asked: ‘How does this man have such learning, when he has never been taught?’ (see John 5:15).
Sukkot, also known as the Feast of Tabernacles, is a seven-day autumn holiday that falls sometime around September-October. This year, Sukkot is six months away: it begins at sundown on Monday 6 October and continues until Monday 13 October.
Sukkot commemorates the time the people lived in temporary shelters, booths or tabernacles, during their journey through the desert after fleeing slavery in Egypt. It is one of the three central pilgrimage festivals in Judaism, along with Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
The customs include buying a lulav and etrog and shaking them daily throughout the festival: the lulav is a palm branch joined with myrtle and willow branches; an etrog is a citron fruit, usually a lemon.
A sukkah is a temporary dwelling in which farmers once lived during the harvest. Today, it is also a reminder of the type of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.
Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well. On each day of the holiday, it is traditional to perform a waving ceremony with the ‘Four Species’ or specified plants: citrus trees, palm trees, thick or leafy trees and willows.
On each day of the festival, worshippers walk around the synagogue carrying the ‘Four Species’ while reciting special prayers known as Hoshanot. This ceremony recalls the willow ceremony in the Temple in Jerusalem, when willow branches were piled beside the altar with worshippers parading around the altar reciting prayers.
Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.
Another custom is to recite the ushpizin prayer to invite one of seven ‘exalted guests’ into the sukkah. These ushpizin or guests represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson that teaches the parallels of the spiritual focus of the day on which they visit.
Some streams of Judaism today also recognise a set of seven female shepherds of Israel, known as ushpizot or ushpizata. At times, they are listed as the seven women prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda and Esther. Other lists name seven matriarchs: Ruth, Sarah, Rebecca, Miriam, Deborah, Tamar and Rachel.
Saint John’s Gospel is known for the seven ‘I AM’ sayings, the seven ‘Signs’, the seven ‘Claims’ and the seven ‘witnesses’. It would be interesting to explore wonder whether the Festival of Sukkot in this chapter also offers a link to the seven ushpizin or even ushpizata.
But this morning, as a I think of Jesus celebrating Sukkot in his own way in Jerusalem, I think of all those people who are forced into exile in the world today, living in temporary accommodation, not knowing where they going to sleep over the next seven days or when their exile is going to end in safety, in a new home.
And as I reflect on how the authorities tried to arrest Jesus that week, yet no one laid hands on him because his hour had not yet come, I think of the many exiles and refugees who are arrested and deported, without ever being given a proper hearing, without their personal dignity being respected, and facing death once again wherever they deported to.
A glimpse inside a 19th century painted sukkah or booth in the Jewish Museum of Art and History (mahJ) in Paris, used for the festival of Sukkot (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Friday 4 April 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Inspiration of the Holy Spirit.’ This theme was introduced on Sunday with Reflections by the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia.
The USPG Prayer Diary today (Friday 4 April 2025) invites us to pray:
Heavenly Father, we pray for the ministry of the Holy Spirit in bringing reconciliation to desperately broken areas in the world.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Lemons in a restaurant in York (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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