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Hanukkah stabbing suspect indicted in New York on 6 counts of attempted murder – Business Insider

Posted By on January 6, 2020

NEW YORK (Reuters) - The man accused of going on a stabbing rampage at the New York-area home of a Hasidic rabbi during a Hanukkah celebration was indicted on Friday on six counts of attempted murder, up from five counts the suspect was charged with previously.

The indictment also charges Grafton Thomas, 37, with three counts of assault, three counts of attempted assault and two counts of burglary stemming from the Dec. 28 machete attack, Rockland County District Attorney Thomas Walsh announced at a brief news conference.

The original criminal complaint filed the day after the assault charged Thomas with five counts of attempted murder - one for each victim authorities then said was stabbed or slashed in the incident - plus a single count of burglary.

Walsh declined to take questions from reporters, and a copy of the indictment was not immediately provided.

But the sixth attempted-murder count indicates investigators have revised their tally of victims, the most gravely injured of whom is reported to be a 72-year-old man who suffered machete blows to his head, leaving him partially paralyzed, comatose and breathing on a respirator.

Thomas is accused of storming into the home of Rabbi Chaim Rottenberg, a prominent Hasidic Jewish leader in a predominantly ultra-Orthodox community of Monsey, New York, and attacking guests gathered there for a Hanukkah celebration.

Authorities said Thomas fled by car to Manhattan, where he was arrested later that night.

Thomas, who according to his lawyer is a former US Marine with a history of severe mental illness, was separately charged on Monday with federal hate crimes in connection with the attack.

Federal prosecutors cited journals they seized from the suspect's home containing references to Adolf Hitler, "Nazi culture" and the Black Hebrew Israelites movement, identified by experts in extremism as an anti-Jewish hate group.

The attack in Monsey capped a string of incidents in which Jews have been physically attacked or accosted in the New York metropolitan area in recent weeks, including a shooting at a kosher supermarket in New Jersey that left two members of the Hasidic community dead.

"Fear has spread through our community, and we must restore peace. This is the first stop in that process," Walsh told reporters.

Thomas' attorney, Michael Sussman, has said his client's actions were likely an expression of psychosis rather than bigotry.

Thomas pleaded not guilty to the original attempted-murder charges the day after his arrest.

(Reporting by Jonathan Allen in New York; Additional reporting and writing by Steve Gorman in Culver City, California; Editing by Daniel Wallis)

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Hanukkah stabbing suspect indicted in New York on 6 counts of attempted murder - Business Insider

Adam Sandler Is Oscar-Worthy in "Uncut Gems" – Jewish Exponent

Posted By on January 6, 2020

Adam Sandler as Howard Ratner in Uncut Gems (Courtesy of A24 Films)

Youve seen Chanukah-time Adam Sandler before, but never like this.

Actually, though the latest from the Safdie brothers, Josh and Benny, opened nationally on Christmas Eve, and square in the middle of 2019s Chanukah, the Jewish holiday that Uncut Gems loosely revolves around is Passover.

Sandlers character, Howard Ratner, is an inveterate gambler who owns a jewelry store in Manhattans Diamond District. He lives high, materially speaking, with sartorial taste thats expensive but not fashionable. Vogue termed the Ratner look Gucci shirts with tags still attached, Ferragamo loafers with the belt to match, Rolex on the wrist, rimless, tinted Cartier glasses on the face and, the coup de grace, a Star-of-David pinkie ring endearing schmuck style at its finest. Though Ratners clothes are the least of his problems.

To Howards wife Dinah (Idina Menzel), he is a schmuck but also so much worse loathsome, repulsive and, the one that cuts deepest, laughable.

Howards having an affair with a store clerk (Julia Fox) half his age, an aspiring socialite who throws herself at rap stars in night clubs, yet is emotionally, and financially, dependent on Howie. He owns the kind of Manhattan condo that unscrupulous rich men who live with their wives on Long Island keep in the city for their mistresses. This is where Julia, the mistress, lives. Dinah, the wife, knows all about it but is past caring. Howard and Dinah have decided to divorce; theyll make it public after Passover, so as to let the family seder pass as painlessly as possible.

Meanwhile, his affair and crumbling family life back on Long Island are but satellite moons constantly revolving around Howards more exigent problems, all of which are created, then escalated, by Howard himself.

Hes in hock to his truly detestable brother-in-law Arnold (Eric Bogosian) and, instead of paying Arnold back when he has the cash on hand, Howard puts a pile of dough on a 2012 Celtics-Sixers playoff game.

Earlier that day, NBA star and Celtic Kevin Garnett walked into his shop and became mesmerized with an uncut Ethiopian black opal that Howard had just acquired from a tribe of Ethiopian Jews so mesmerized that Garnett wouldnt leave without it, convinced the rock possesses mystical powers and that he couldnt possibly lose a game with it in his possession. Howard does what any sensible person might: he loans Garnett the stone, taking the basketball stars Celtics championship ring as collateral. He then immediately pawns the Celtics ring, takes the cash and puts his money on a cant-miss bet, the Celtics and Garnett to win big.

Garnett does, in fact, play emboldened and unburdened and the Celtics do win big (the last part is historical fact; the movies events track with the 2012 Eastern Conference Semifinal playoff series between the Celtics and the Sixers that improbably went seven games). Howard believes hes just had one of the biggest hits of his life: He can now pay back his pseudo-mobster brother-in-law, get Garnetts ring out of hock and keep the leftovers for himself.

But the way events unfold is microcosmic of how everything seems to unfold for Howard: the thing Howard is so sure wont happen does, and what appears to be certain victory is ripped suddenly and probably in the minds of most viewers, unfairly from a compulsive, self-destructive hero whos simultaneously endearing, pitiable and inexorably screwed.

This same roller coaster ride plays out in at least three permutations over the films two-and-a-quarter hours. Unlike most roller coasters, this one doesnt slow to reascend before propelling forward and sideways and upside down at breakneck speeds. The Safdies pacing of the film is so consistently full-throttle that viewer exit polls are eliciting responses like anxiety-inducing and emotionally exhausting.

To those descriptions, add addictive. Howards supercharged compulsivity is contagious, seemingly transmitted via viewing. Its what makes Sandler a bona fide Oscar contender.

Uncut Gems is a frenetic full-court press of a movie, with parts that are at least superficially about basketball. In one particularly funny-because-its-true moment, the character Demany (LaKeith Stanfield), Howards entre to rapper and athlete clientele, asks the hoops-obsessed Howard, What is it with you Jewish n***as and basketball anyway? Its one of a handful of scenes that speaks to the sometimes-fraught yet inextricably bound relationship that exists between black and Jewish Americans vis vis sports, especially basketball, and popular culture.

The Safdie brothers, Sephardic Jews themselves, have made in Uncut Gems a movie that is plenty Jewish, if for no other reason than the preponderance of Jewish actors playing Jewish characters who get major screen time Sandler, Menzel and Judd Hirsch (who plays Sandlers father-in-law, Menzels characters father), to name just a few.

The Passover scene, at the familys Seder table, where Howard recites the 10 plagues as his own life is being besieged by every float in the parade of horribles is particularly memorable. In several ways, the story of Passover tracks allegorically with the story the Safdies have constructed here; its worth seeing the film to watch Howard try to free himself of the bondage of his own making, even if its clear from the start that its impossible.

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Adam Sandler Is Oscar-Worthy in "Uncut Gems" - Jewish Exponent

CRITICS PICKS | 8 Concerts You Absolutely Need To See In Toronto This Week (January 6 12) – Ludwig Van

Posted By on January 6, 2020

Classical music and opera events happening in and around Toronto for the week of Jan 6 12.Critics Picks (Jan. 6 12)

Ludwig van Torontos weekly Critics Picks are a curated list of some of the best concerts happening now through the end of the week. For a look at the full breadth of whats available in and around Toronto, check out our curated concert listingshere.

Toronto Symphony Orchestra | Beethoven 7th Symphony. 8 p.m. Roy Thomson Hall, 60 Simcoe St. $51-$154. Repeats Jan 9 & 11.

To celebrate the 250th anniversary of the birth of Beethoven, the TSO offers an all-Beethoven program conducted by Sir Andrew Davis Symphony No. 7; Piano Concerto No. 4 with pianist Seong-Jin Cho, and the comparatively rare King Stephen Overture. | Details

University of Toronto Faculty of Music | Mark Fewer, violin and James Parker, piano. 12:10 p.m. Walter Hall, Edward Johnson Building, University of Toronto, 80 Queens Park. Free.

U of T Music faculty members Mark Fewer and James Parker join forces to present half of Beethovens violin sonatas over two concerts, of which this is part 1. Part 2, a ticketed event, is on January 27. | Details

Music Toronto |Mir Quartet. 8 p.m. Jane Mallett Theatre, St. Lawrence Centre, 27 Front St. E. $53.75-$58.25. Pre-concert talk at 7:15 p.m.

The U.S. based Miro Quartet (Daniel Ching and William Fedkenheuer, violins; John Largess, viola; Joshua Gindele, cello) makes its fourth appearance with Music Toronto, in a program of Mozart, Glire, Franck, and Servais, with guest pianist Lydia Wong. | Details

The Piano Lunaire | Wolf Moon. 7:30 p.m. Bunker Lane Press, 1001 Bloor St. W., Rear entrance down laneway. $18.

Januarys concert celebrates the Wolf Moon, with saxophonist David Zucchi and pianist Adam Sherkin, performing music by John Adams, James MacMillan, Charlotte Bray, Mark-Anthony Turnage and Adam Sherkin. This program will be presented in Ottawa the following day. | Details

Cineplex Events/Met Opera Live in HD | Wozzeck 12:55 p.m. at select Cineplex Cinemas in the GTA. Consult website for details. $28. Encores on Mar. 7, 9, 11, 15.

Met Music Director Canadian Yannick Nzet-Sguin conducts William Kentridges new production of Alban Bergs expressionistic masterpiece Wozzeck, a 20th century masterpiece of Modernism. Peter Mattei makes his role debut as Wozzeck opposite Elza van den Heever as Marie. Christopher Ventris (Drum-Major), Gerhard Siegel (Captain), Christian Van Horn (Doctor), and Andrew Staples (Andres). This production was premiered in 2017 in Salzburg to critical acclaim. Not to be missed. | Details

Royal Conservatory of Music | 21C Music Festival: Ayre (Against the Grain Theatre). 8 p.m. Koerner Hall, 273 Bloor St. W. $21-$90.

As part of the 21C Music Festival, Against the Grain Theatre presents Ayre, by Argentinian composer Osvaldo Golijov, a lush fusion of Arabic, Hebrew, Sardinian, and Sephardic folk melodies and texts. It stars Canadian soprano Miriam Khalil, staged by Joel Ivany. The evening also features other works: Mariel, Kvakarat, and Tenebrae. Musicians include Jamey Haddad, Barry Shiffman, Gabriel Radford, Michael Ward-Bergman, Juan Gabriel Olivares, Roberto Occhipinti, and Cantor Alex Stein. | Details

Royal Conservatory of Music | 21C Music Festival: 21C Afterhours: Veronique Mathieu. 10:30 p.m. Temerty Theatre, Telus Centre, 273 Bloor St. W. $21.

Violinist Vronique Mathieu and pianist Stephanie Chua perform True North, featuring the Canadian premiere of 4 Seasons by Alice Ping Yee Ho as well as works by Derek Johnson, Adam Scime, and the world premiere a work by Odawa First Nations composer Barbara Croall, a RCM co-commission. | Details

Li Delun Music Foundation | New Years Concert. 3:30 p.m. George Weston Recital Hall, Meridian Arts Centre, 5040 Yonge St. $35-$68; $98(VIP, includes one CD)

This concert celebrates the 250th anniversary of Beethovens birth, as well as the 50th anniversary of Canada-China diplomatic relations. Program includes Beethoven Piano Concerto No.1 with pianist Haochen Zhang; Beethoven Violin Concerto with violinist Ti Zhang; Wagner: Rienzi Overture; Rossini: William Tell Overture; John Williams: theme from Schindlers List; and works by Chinese composers. Toronto Festival Orchestra conducted by Junping Qian. | Details

Want more updates on classical music and opera news and reviews? Follow uson Facebook, Instagram or Twitter for all the latest.

Joseph So is Professor Emeritus at Trent University and Associate Editor of Opera Canada.He is also a long-time contributor to La Scena Musicale and Opera (London, UK). His interest in music journalism focuses on voice, opera as well as symphonic and piano repertoires. He appears regularly as a panel member of the Big COC Podcast.He has co-edited a book, Opera in a Multicultural World: Coloniality, Culture, Performance, published by Routledge (Taylor & Francis Group).

Joseph So is Professor Emeritus at Trent University and Associate Editor of Opera Canada.He is also a long-time contributor to La Scena Musicale and Opera (London, UK). His interest in music journalism focuses on voice, opera as well as symphonic and piano repertoires. He appears regularly as a panel member of the Big COC Podcast.He has co-edited a book, Opera in a Multicultural World: Coloniality, Culture, Performance, published by Routledge (Taylor & Francis Group).

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CRITICS PICKS | 8 Concerts You Absolutely Need To See In Toronto This Week (January 6 12) - Ludwig Van

Tweeting the Talmud – The Atlantic

Posted By on January 5, 2020

By the age of 46, however, I wanted to see the Talmuds breadth. I began Daf Yomi (literally a page a day), a cycle of learning one folio page (two sides, a and b) of the Talmud a day. Its a seven-and-a-half-year project, undertaken simultaneously across the globe: the same page each day, no matter where you are. (One afternoon, on Amtraks Northeast Corridor, a stranger walked by me in the caf car, saw my open Talmud, said 32b, and kept walking). The pace of the project is staggering. A friend described Daf Yomi as forgetting one page of the Talmud a day.

Every once in a while, Id encounter a text that had a jarring run-in with modernity. When I encountered, for example, a quip about what women should studyWomens wisdom is solely in the spindleI laughed. I can barely sew a button on a shirt.

But my 21st-century spindle is Twitter. It can spin anything. And it has.

Read: eTalmud: the iPad future of the ancient text

As part of my Daf Yomi project, every morning I tweet an insight from the daily Talmud page and then a corresponding relevant quote Ive found online, amusing myself with the juxtaposition of old and new. On Nidda, page 9a, I tweeted this from Rabbi Judah, Who is an elderly woman? Any woman about whom her friends say she is an elderly woman, next to Arthur Baers keen observation about women at a party: The ladies looked one another over with microscopic carelessness. On Keritot 12a, I tweeted A person is deemed more credible about himself than 100 people beside Ann Landerss astute advice: Know yourself. Dont accept your dogs admiration as conclusive evidence that you are wonderful.

Talmudic scholarly insults are also great to tweet, such as this one from Bekhorot 58a, starring my champion: Ben Azzai says, All the sages of Israel appear to me as garlic peel, except this bald one. Arrogance and humility live side by side in the Talmud, so when a scholar issued a retraction or caught his own errors, I almost always tweeted it. It was, however, more fun when scholars caught one anothers mistakes or mishaps, such as when Rav Sheshet said of a colleague, He must have been falling asleep when he said this.

When I first started, distilling a complex, ancient Babylonian legal debate into 140 characters seemed ridiculous. But then Twitter became a vehicle for determining foreign policy and waging political and culture wars. The Talmud looks almost simple in comparison. And while I was tweeting, others were learning and producing daily haikus, limericks, and artwork on the daily page. One woman wrote a stunning personal memoir of studying Daf Yomi. Others wrote thematic literary essays or blogged about science and medicine on the Talmuds pages. These timeworn and sometimes tedious texts were being reinterpreted and explained in fresh, creative ways by unexpected students.

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Tweeting the Talmud - The Atlantic

The wrong way to study the Talmud – Haaretz

Posted By on January 5, 2020

Tens of thousands of Jews in Israel and in Jewish communities worldwide will have something to celebrate this Shabbat: the completion of the latest daf yomi (daily page) cycle, during which the Talmud is read, one double page a day, over the course of seven-and-a-half years. The hype around the supposed intellectual achievement of reading through a work of 2,711 pages proves that the daf yomi has become a brand, with little attention being paid to the question of why the Talmud should be studied in the first place. Does speed-reading a double page in Aramaic and Hebrew every day actually constitute serious Jewish learning?

Talmud classes within the daily-page framework are widespread: in Lithuanian (non-Hasidic) ultra-Orthodox communities; in Hasidic sects; and among the national-religious (modern Orthodox) public. In Israel, there are also such classes geared to secular people, such as those led by singer Kobi Oz at a Tel Aviv cultural center, and others designed specifically for women. Of course its all on the internet, too, where dozens of classes are offered in a wide range of styles and personal tastes. The daily-page revolution transformed the Babylonian Talmud from an exclusive book into mass literature.

The outside observer might well think that this tradition has long existed in the world of Judaism, like the cycle of the weekly Torah portion read each Shabbat in the synagogue, which apparently began in Babylonia in the 4th century B.C.E. But in fact the project was launched less than a century ago, in 1923, at the initiative of Rabbi Yehuda Meir Shapiro, in Lublin, Poland. Now the 13th cycle is about to end. The event has spawned announcements and articles on festivals of Siyum Hashas: that is, completion of the six orders of the Talmud. These celebrations are in many cases shows of strength by groups that want to appropriate the Talmud for themselves; in addition, separate festivities are often conducted by religious feminists. Just this week, on January 1, Agudath Israel of America organized what it called the 13th Global Siyum Hashas of Daf Yomi at MetLife Stadium in New Jersey, with some 92,000 people in attendance.

Some members of the national-religious public in Israel and America, in an effort to distinguish themselves from non-Zionist Haredim, will celebrate the event in honor of the soldiers of the Israel Defense Forces and the security forces, as part of a project that markets the daily page to children through the newsletter Israeli Talmud. They maintain that it is impossible to learn a page of Talmud without remembering the battles of 1948 and the other heroic acts by the IDF. In similar fashion, Hasidic communities link the study of the daily page to legends from their world and to stories of tzadikim (righteous individuals).

What all these disparate groups have in common is a conviction that in order to possess the Talmud, it must be studied in the daily-page format. But thats a highly dubious assumption: Its not by chance that this is not how the Babylonian Talmud was studied throughout most of the generations of its existence.

Ahead of an examination of the value of the daily-page method, we might ponder the interest the Talmud generates in general. What is the secret of its power, and why do the different streams in the Jewish world want to appropriate this work?

The Talmud is the book of books of the rabbinical world of halakha (Jewish law), the open-source code of the rabbinic world in which all succeeding works of rabbinic are written from medieval rabbinic literature to the rulings of the late Shas party mentor Rabbi Ovadia Yosef. The Talmud sets forth the knowledge of the sages of the first centuries of the Common Era, the period in which rabbinic Jewry as we know it was shaped and forged. Its power derives from the fact that it is the fundamental text of the rabbinic world, and its distinctive modes of thought have been replicated across the generations.

Talmudic discussion reflects a critical and creative conceptual process that was forged by theoreticians of the halakha and of Jewish thought. For example, in Tractate Kiddushin (60a), Rabbi Yohanan examines the theoretical legal situation of a woman who is married to 100 men simultaneously, and in Tractate Nazir (42a), hundreds of years after the institution of Nazirite asceticism was abolished, Raba ponders the question of whether a Nazirite has actually performed the commandment of shaving his head at the conclusion of his ascetic period, if, after he has shaved his head, two hairs remained, one of which he cut off and the other of which fell off by itself. Not exactly practical questions relating to everyday life.

These extreme cases and others like them have been the bread and butter of talmudic discussion since it was first led by professional scholars 1,800 years ago. Their aim was to clarify the principles of the halakha and of rabbinic thought by considering test cases. On this point an intolerable disparity arises between the daily-page practice and the content of the Talmud. In the best case, the students of the daf yomi are able to grasp the thrust and parry of talmudic debate, the ping-pong of questions and answers that underlies the talmudic method. The daily-page method, however, does not allow one to contemplate the fundamental principles that the topic examines, which are effectively the purpose for which the talmudic debate was set down.

Practitioners of the daily-page approach are comparable to someone who sees a basketball game for the first time without fully knowing the rules or being able to see the scoreboard. Such a spectator might be able to identify all the moves he sees, but wont understand their meaning and purpose. The daily-page learners move from one page to the next, and they may well grasp the thrust of the whole Talmud, but this form of study ensures that they will not stop to consider the character of the discussion, what it teaches us about the ancient sages concept of religion and in what way the Talmuds modes of debate resemble and differ from contemporary forms of discussion.

Its not by chance that, as opposed to their national-religious counterparts, the world of Haredi yeshivas spurns the daily-page method. Students there learn by focusing on a small number of pages in a small number of tractates, and through them elucidating the basic scholarly principles as they are expressed. The Haredi conceptualization of talmudic principles might be very far from the world of the works authors, but at least they devote an effort to meta-talmudic thought.

Academic readings of the Talmud at secular institutions of higher learning also try to peer, by means of the issues raised, into the world of the sages and to identify the motivations for the creation of talmudic discussion. That, at least, is so when these readings are able to shed the indefatigable academic quest to identify the influences of external cultures on the sages. That quest is but a caricature, a mirror image of the rabbinic reading, which ignores completely the historical circumstances in which the talmudic literature was written. One way or the other, both yeshiva students and Talmud scholars in secular academic frameworks try to apprehend, each group in its own way, the rules of the game of talmudic debate.

The popularity of the daily-page system has its positive aspects notably, in dispelling the recoil from studying the Talmud and expanding the exposure to it. At the same time, the success of the various study circles that pursue the daily page also indicates the existence of something negative in the landscape of contemporary Judaism. The daily-page method originates in the modern religious world of the 20th century, which sanctifies obedience and conservative thought over understanding and critical thinking. It seeks to eliminate the critical thought that characterized the world of the traditional beit midrash, or house of study, and to supplant it with an alternative according to which the Talmud, too, can be rendered superficial and shallow, and then shred. Or, in short, to study Talmud the way Psalms are read and no more.

Life or death

To illustrate how juicy, sophisticated and fraught with meaning the Talmud is, and how it asks the learner to observe it with moderation and sensitivity, and not rush through it, I will offer a very brief analysis of one talmudic dictum from Tractate Sanhedrin (75a) that appears in the context of the following text: Rav Yehuda says that Rav says: [There was] an incident involving a certain man who set his eyes upon a certain woman and passion rose in his heart [to the point that he became deathly ill]. And they came and asked doctors [what was to be done with him]. And [the doctors] said: He will have no cure until she engages in sexual intercourse [with him]. The Sages said: Let him die, and she may not engage in sexual intercourse with him. [The doctors said:] She should at least stand naked before him. [The Sages said:] Let him die, and she may not stand naked before him. [The doctors suggested: The woman] should at least converse with him behind a fence [in a secluded area, so that he should derive a small amount of pleasure from the encounter. The Sages insisted:] Let him die, and she may not converse with him behind a fence.

There is nothing naive about this tale, in which, in the face of the doctors recommendations, the sages are unwilling to show consideration for a person whose life depends on violating a womans autonomy over her body. Space does not permit me to dwell on the other messages embedded here, so we will focus on the talmudic discussion.

Rabbi Yaakov Bar Idi and Rabbi Shmuel Bar Nahmani were divided over the issue of whether the story is about a man who lusts after a married woman or about a man who lusts after an unmarried woman. At the end of the debate, the Talmud asks: If the woman is not married, why should the lustful man who is dying not marry the woman he desires? This would resolve the conflict between concern for the health of the lustful man and the need to uphold halakha and ensure the modesty and honor of the woman and her family. The Talmud replies that if the lustful man were to lawfully marry the woman whom he desires, he would not be cured, because he desires the woman precisely because the fulfillment of his lust entails an iniquity. Our lustful man is in a paradoxical and ridiculous situation: When what he lusts for is permitted him, it loses its power over him.

The Talmud bases this argument on the words of Rabbi Yitzhak, which adds an additional layer of complexity to the talmudic utterance: Since the day the Temple was destroyed, sexual pleasure was taken away from those who engage in permitted intercourse and given to transgressors, as it is stated: Stolen waters are sweet, and bread eaten in secret is pleasant [Proverbs 9:17]. According to Rabbi Yitzhak, in some distant and more civilized past, which he signifies as the period in which the Temple existed, people did indeed enjoy sexual relations permitted by the halakha. But all that has been lost to us in the reality of present-day life; in the world we live in, pleasure has been wrenched from permitted sexual relations, and that pleasure now resides only in relations that are conducted sinfully.

This is an ironic statement, which ridicules both those who sin by conducting sexual relations in iniquity, and those who do not sin but feel that they are losing out by preventing themselves from sinning. Rabbi Yitzhak thinks its all in the head, that the cultural freight with which one enters into sexual relations dictates the character and intensity of the pleasure that will be derived. There is a special pleasure in sexual relations conducted in iniquity, pleasure that is indicative of human weakness and that shows to what extent the system of social conventions dictates even the physical pleasure a person derives from the unmediated experience of having sexual relations.

Rabbi Yitzhaks dictum exemplifies well the vast distance that the rabbinic world has traveled from the talmudic period, in which it displayed complex thought rife with sensitivity and human wisdom, to the present day. The study of the Talmud by means of the daily-page project is an attempt to read the work as an insipid product, a mechanical rabbinic device that deals with contradictory utterances and tries to resolve them, like the regular mechanical rabbinic contrivances of our time.

The ancient sages likened the Torah to a drug, which can be a drug of life or a drug of death, depending on the consumer. The appropriate way to consume the special drug of the Talmud is to study it diligently and read it with sensitivity for its complexity. The Talmud is a sophisticated and multilayered work, and the daf hayomi is not a suitable way to enter its gates.

Dr. Yuval Blankovsky is a Talmud scholar. His forthcoming book, The Function of Tradition in Talmudic Deliberation, will be published by the Brill Reference Library of Judaism.

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The wrong way to study the Talmud - Haaretz

Northeast Ohioans celebrate years of Talmud reading with 90,000 others – Cleveland Jewish News

Posted By on January 5, 2020

Among the 90,000 people who packed MetLife Stadium in East Rutherford, N.J., Jan. 1 were more than 100 Clevelanders, some of whom finished reading the 2,711 pages of Talmud in as many days.

Rabbi Shaul Rivkin of Cleveland Heights was among thousands at the stadium who finished the Talmud on a schedule. The concept of page a day or Daf Yomi was proposed at the Great Assembly of Agudath Israel in Vienna by Rabbi Meir Shapiro. The first cycle started on Rosh Hashana, Sep. 11, 1923.

Rivkin said he read Talmud on the day his son was born, in airports and at jury duty. He studied mostly alone, but occasionally worked on the endeavor with others he met in his travels.

A CPA, he often stayed up late to fulfill the daily obligation even though he also attends daily minyan at 6:30 a.m. at Congregation Ahavath Israel in Cleveland Heights.

Rabbi Shaul Rivkin finished reading the Talmud in 2,711 days.

In addition to the 90,000 at MetLife Stadium, there was an estimated 20,000 more at Barclays Center in Brooklyn to celebrate the finishing of the reading of the Talmud in a seven-plus year cycle.

Its this global community of people all studying the same page, Rivkin said. Theres a lot of hidden depth. Every time you go through it, you always find something more in it.

Rivkin said he spent a minimum of 15 minutes a day on the endeavor, but on more opaque texts, up to an hour. Occasionally, he spent the minimum time one day, and went back to do more in-depth study the following day on the same page, as well as studying the next.

He said he has no specific favorite sages of the Talmud or favorite passages. He often found connections and relevance to his daily life as he studied.

Its like your kids, he said. You love each of them.

The celebration, Rivkin said, was a communal thing.

Rabbi Yitz Frank, executive director of Agudath Israel of Ohio, who also attended the N.J. celebration, said he didnt have a lot of time to enjoy what was taking place on the main stage.

Video of Rabbi Yissachar Franz of Baltimore speaking at the Siyum was projected for the audience. | Photo / Rabbi Alan Joseph

I was helping film crews get access to different areas, he said, adding that the event logged the second-highest attendance of any event at the stadium.

The event, as in years past, was dedicated to the memory of the six million Jews killed in the Holocaust. Survivors were honored at several points during the days events, including with the reading of the memorial prayer.

This is our response to what the Nazis did, Frank said.

Agudath Israel of Ohio counted at least 120 people in Greater Cleveland who finished the Talmud in this seven-year cycle.

Rabbi Alan Joseph of Cleveland Heights attended the Siyum at the urging of and with his sons. He said he appreciated the opportunity to show solidarity.

Baruch Joseph, 11, from left, Rabbi Alan Joseph, Chaim Joseph, 12, Nosson Sher, Chesky Joseph, 14, take part in the Siyum HaShas, the celebration of the ending of the seven-year cycle of reading the Talmud a page a day at MetLife Stadium in Rutherford, N.J., on Jan. 1, 2020. Some 90,000 people packed the stadium. | Submitted photo

Whatevers happened to us, were going to continue with pride and confidence, he said, adding that a major part of the days events focused on how Jews have built Torah life since the Holocaust.

He said he was inspired by the commitment shown by a 10-year-old with brain tumors who has studied daily, and by a person with ALS.

Chaim Joseph, 12, a seventh grader at Hebrew Academy of Cleveland in Cleveland Heights, said he enjoys studying Talmud.

I enjoy the sweetness when you try really hard to get an answer, then you get the answer, he said.

Agudath Israel of Ohio estimates that 120 people in Greater Cleveland have finished studying Talmud a page a day.

His brother, Chesky Joseph, 14, an eighth grader at Hebrew Academy, said he enjoyed most the singing and dancing that followed the study of the final page of Talmud.

We were singing songs about the sweetness of learning, he said.

Rabbi Yeshai Kutoff traveled to the Siyum with 15 students from Yeshiva High School and a staffer. The head of school of the Beachwood Orthodox boys school called being at the stadium electric and a motivator.

It was just beautiful to see so many Jewish people together committed to the same goal of Torah study, he said. Thats really what its about.

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Northeast Ohioans celebrate years of Talmud reading with 90,000 others - Cleveland Jewish News

Istanbul Jews fight to save their ancestral tongue – FRANCE 24

Posted By on January 5, 2020

Istanbul (AFP)

If there's one thing Dora Beraha regrets in her twilight years, it is not passing on the 500-year-old language of Istanbul's Jews, Ladino, now on the point of extinction.

"After us, will there still be people who speak this language?" says 90-year-old Beraha.

"Surely, very few. It is possible that it will disappear."

Ladino is a unique mix of medieval Castilian and Hebrew, with sprinklings of Turkish, Arabic and Greek, that emerged when Jews were expelled from Spain in 1492, with many ending up in the Ottoman empire.

Turkey now has the largest community of Jews in the Middle East outside of Israel -- around 15,000 -- some of whom are belatedly fighting an uphill battle to preserve the language before it disappears.

Ladino was passed down through the generations, peaking in popularity in the 19th century, but increasingly fell out of use in favour of French among Jews in the later Ottoman period.

Minority cultures and languages were deliberately suppressed when modern Turkey was formed in the 1920s. "Citizens, speak Turkish!" was a rallying cry of the new republic.

Beraha made a conscious decision to avoid teaching Ladino to her children, wanting them to assimilate as much as possible. "We wanted them to succeed," she says.

- Saving Ladino -

Turkey's neutrality during the Second World War spared Ladino-speakers the decimation of Jewish communities in other parts of the region, but today the remaining practitioners are mostly advanced in age.

According to UNESCO, more than 100,000 people still speak Ladino around the world, mostly in Israel where tens of thousands of Jews from the former Ottoman empire have immigrated to in recent decades.

Technically, 'Ladino' refers to a different language used by Spanish rabbis to teach Hebrew texts, but it has become the common name for Judeo-Spanish, which is also known as Judesmo and Spanyolit.

Karen Sarhon, 61, has dedicated her life to saving Ladino.

She heads the Turkish Ottoman Sephardic Research Centre and El Amaneser, a monthly supplement written entirely in Ladino, for the Turkish newspaper Salom.

Sarhon says there has been a resurgence of interest in the language lately.

"We launched El Amaneser in 2003 with eight pages. Today, it's 32 pages," she said, adding that 8,000 people read the supplement each month in Turkey and abroad.

She knows that Ladino is losing out to "more useful" languages such as English and Spanish, so in the hopes of reaching younger readers, she posts regular tutorials on social media.

- 'Who we are' -

The fight to preserve a crucial piece of the Turkish Jewish identity comes at a difficult moment for the dwindling community, which has faced security threats including bomb attacks on two synagogues in 2003, and flagrant anti-Semitism in some newspapers.

Can Evrensel Rodrik, Beraha's grandson, is one of those hoping to regain the lost tongue.

The 30-year-old biologist says none of his cousins spoke Ladino and he had to force his grandparents to teach him.

Rodrik says a different approach is needed to spark the interest of younger generations and give the language a future, such as opening a Ladino radio station, translating a video game or teaching it to children at a Jewish creche in Istanbul.

For many Jews in Turkey, Ladino is the last, vanishing tie to their historical roots in Spain.

"From a very young age, I've been told: 'Vinimos de la Espana en 1492'," says Evrensel Rodrik, using the Ladino phrase.

"A big part of who we are, a great culture and a great language, will disappear if we lose Jewish-Spanish."

For others, like Denise Horada, 63, who sings every Thursday in a Ladino choir, the language evokes more recent memories.

"It reminds me of my grandmother. I always heard these songs when I was young," she says, smiling. "When I sing, it's as though she was by my side."

"Before it's too late" Sarhon has started building an archive and has conducted interviews with the few people, like Beraha, for whom Ladino is their mother-tongue.

Tapping the hard disk that contains her treasure trove, she says: "If future generations want to know where they came from, how their ancestors spoke, their sense of humour, they will have it all here."

2020 AFP

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Adam Sandler Oscar-worthy in ‘Uncut Gems’ | Arts & Features | jewishaz.com – Jewish News of Greater Phoenix

Posted By on January 5, 2020

Youve seen Chanukah-time Adam Sandler before but never like this.

Actually, though the latest from the Safdie brothers, Josh and Benny, opened nationally on Christmas Eve, and square in the middle of 2019s Chanukah, the Jewish holiday that Uncut Gems loosely revolves around is Passover.

Sandlers character, Howard Ratner, is an inveterate gambler who owns a jewelry store in Manhattans Diamond District. He lives high, materially speaking, with sartorial taste thats expensive but not fashionable. Vogue termed the Ratner look Gucci shirts with tags still attached, Ferragamo loafers with the belt to match, Rolex on the wrist, rimless, tinted Cartier glasses on the face and, the coup de grace, a Star-of-David pinkie ring endearing schmuck style at its finest. Though Ratners clothes are the least of his problems.

To Howards wife, Dinah (Idina Menzel), hes a schmuck but really so much worse loathsome, repulsive and, the one that cuts deepest, laughable.

Howards having an affair with a store clerk Julia (Julia Fox) half his age, an aspiring socialite who throws herself at rap stars in night clubs, yet is emotionally, and financially, dependent on Howie. He owns the kind of Manhattan condo that unscrupulous rich men who live with their wives on Long Island keep in the city for their mistresses. This is where Julia, the mistress, lives. Dinah, the wife, knows all about it but is past caring. Howard and Dinah have decided to divorce; theyll make it public after Passover, so as to let the family seder pass as painlessly as possible.

Meanwhile, his affair and his crumbling family life back on Long Island are but satellite moons constantly revolving around Howards more exigent problems, all of which are created, then escalated, by Howard himself.

Hes in hock to his truly detestable brother-in-law, Arnold (Eric Bogosian), and, instead of paying Arnold back when he has the cash on hand, Howard puts a pile of dough on a 2012 Celtics-Sixers playoff game.

Earlier that day, NBA star and Celtic Kevin Garnett walked into his shop and became mesmerized with an uncut Ethiopian black opal that Howard had just acquired from a tribe of Ethiopian Jews so mesmerized that Garnett wouldnt leave without it, convinced the rock possesses mystical powers and that he wont possibly lose a game with it in his possession. Howard does what any sensible person might: he loans Garnett the stone, taking the basketball stars Celtics championship ring as collateral. He then immediately pawns the Celtics ring, takes the cash and puts his money on a cant-miss bet, the Celtics and Garnett to win big.

Garnett does, in fact, play emboldened and unburdened and the Celtics do win big (the last part is historical fact; the movies events track with the 2012 Eastern Conference Semifinal playoff series between the Celtics and the Sixers that improbably went seven games). Howard believes hes just had one of the biggest hits of his life: He can now pay back his pseudo-mobster brother-in-law, get Garnetts ring out of hock and keep the leftovers for himself.

But the way events unfold is microcosmic of how everything seems to unfold for Howard: the thing Howard is so sure wont happen does, and what appears to be certain victory is ripped suddenly and probably in the minds of most viewers, unfairly from a compulsive, self-destructive hero whos simultaneously endearing, pitiable and inexorably screwed.

This same roller coaster ride plays out in at least three permutations over the films two-and-a-quarter hours. Unlike most roller coasters, this one doesnt slow to reascend before propelling forward and sideways and upside down at breakneck speeds. The Safdies pacing of the film is so consistently full-throttle that viewer exit polls are eliciting responses like anxiety-inducing and emotionally exhausting.

To those descriptions, add addictive. Howards supercharged compulsivity is contagious, seemingly transmitted via viewing. Its what makes Sandler a bona fide Oscar contender.

Uncut Gems is a frenetic full-court press of a movie, with parts that are at least superficially about basketball. In one particularly funny-because-its-true moment, the character Demany (LaKeith Stanfield), Howards entre to rapper and athlete clientele, asks the hoops-obsessed Howard, What is it with you Jewish n***as and basketball anyway? Its one of a handful of scenes that speaks to the sometimes-fraught yet inextricably-bound relationship that exists between black and Jewish Americans vis vis sports, especially basketball, and popular culture.

The Safdie brothers, Sephardic Jews themselves, have made in Uncut Gems a movie that is plenty Jewish, if for no other reason than the preponderance of Jewish actors playing Jewish characters who get major screen time Sandler, Menzel and Judd Hirsch (who plays Sandlers father-in-law, Menzels characters father), to name just a few.

The Passover scene, at the familys Seder table, where Howard recites the 10 plagues as his own life is being besieged by every float in the parade of horribles is particularly memorable. In several ways, the story of Passover tracks allegorically with the story the Safdies have constructed here; its worth seeing the film to watch Howard try to free himself of the bondage of his own making, even if its clear from the start that its impossible. JN

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Assemblywoman Stacey Pheffer Amato Visits Jewish Heritage Museum – Wave of Long Island

Posted By on January 5, 2020

Not long ago, Not far away

By The Wave | on January 02, 2020

Courtesy of The Office of Assemblywoman Stacey Pheffer Amato

This past month, Assemblywoman Stacey Pheffer Amato and her team visited the Museum of Jewish Heritage, located in Battery Park City in Manhattan, New York City. The museum is recognized as a living memorial to those who perished in the Holocaust.

Pheffer Amato was greeted by Jack Kliger, President & CEO of the Museum, who shared his familys own personal story of surviving the Holocaust.

Not long ago, Not far away a quote that stuck with me throughout the tour, reflected Pheffer Amato upon reviewing the Auschwitz Exhibit.

Auschwitz, the death camp that has become emblematic of the horrific mass extermination of Jewish people by the Nazis during World War II.

Touring the Auschwitz Exhibit was truly a somber and sobering experience, Pheffer Amato said. With my own history as being Jewish comes with a responsibility to work for peace, understanding our history, and of course never forgetting what happened during the Holocaust.

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Assemblywoman Stacey Pheffer Amato Visits Jewish Heritage Museum - Wave of Long Island

Netflixs The Witcher: Real history can explain the shows central war – Polygon

Posted By on January 5, 2020

Hana Kraus and Walter Beer were young middle-class Jews living in the Central European state of Czechoslovakia when Nazi Germany invaded their country in 1939. In the ensuing years, the new genocidal regime robbed them of family and community, but they survived and came to the U.S., where they married and raised a family.

Hana and Walter were my maternal grandparents. I wasnt mature enough to hear their stories when I was young, but in my senior year of high school, a newspaper assignment had me researching the Holocaust and accounts like their own. Given a greater understanding of part of my familys history my dads paternal grandparents were Jewish immigrants who came to the U.S. from Germany in 1908 I hungered for more stories from people in Central and Eastern Europe, a culturally rich region the West often overlooks. I found a deeper connection to my past through an unlikely source: The Witcher saga.

Polish author Andrzej Sapkowski published his first Witcher short story in 1986, a few years before the Communist Party fell from power in Poland. His novels, which follow the monster hunter Geralt of Rivia as he searches for his missing adopted daughter Ciri in a land torn apart by war, were published throughout the 1990s but gained great acclaim after CD Projekt Red adapted them into video games starting in the late 2000s. Now a new audience has stumbled into The Continent with the release of Netflixs The Witcher, but while faithful to the books, the series departs from the historical context from which the source material sprang up 30 years ago.

Only Sapkowski can say exactly what was going through his mind when he wrote his stories the kingdoms, characters, and political groups in Witcher lore do not correlate exactly to any real-world counterparts but within the fantasy tales, there are parallels to the complicated history of ethnic strife and resistance to oppression in Central and Eastern Europe. Fighting monsters is frightening, but Geralts survival during a brutal moment, one that mirrors real-world international conflict, speaks greater truths.

The fantasy world of The Witcher resembles medieval Central Europe. The first sentient beings to populate the Continent millennia before Geralt was born were gnomes, then dwarves, according to an account from the dwarf Yarpen Zigrin to Ciri in Blood of Elves, the first Witcher novel. (Much of the lore in the Witcher books is vague, filtered by personal biases, and debatable.) Elves later arrived on the Continent from elsewhere, and fought against its other nonhuman inhabitants. A mysterious calamity called the Conjunction of the Spheres eventually brought parallel realms into alignment with the unnamed world on which the Continent exists. In the aftermath, humans crossed over to this planet after destroying their home world, one elf tells Geralt in Sapkowskis fourth Witcher book, The Tower of the Swallow.

These newly arrived humans waged war against elves and other nonhumans, and eventually established the Northern Kingdoms. The humans built cities over elven ruins. The Nilfgaardian Empire rose to the south. By the time The Witchers story starts, many nonhumans in the Northern Kingdoms have assimilated into human society, although they live in ghettos and are treated as an underclass. Some nonhumans live in the wilds to avoid human control. Elves, dwarves, and halflings rebelling against the humans form the Scoiatael guerrilla units, which commit violent acts of terrorism.

The Witchers setting (and the complicated conflict tearing it apart) recalls the fundamental history of Central and Eastern Europe. The part of Europe stretching from Germanys eastern border to inner Russia was subject to migration and invasion from the West, the Middle East, and Asia, though the history of the area is incomplete and unclear. By the end of the 10th century, the area had hosted Slavs, Huns, the Turkic-speaking (but also multiethnic and multifaith) Khazar khaganate, Germanic Franks, Magyars, the Kievan Rus, and others.

Sapkowski grew up in a country aware of its history, and in turn, the story of The Witcher shares a deep connection with the past. The disputes between nonhumans and humans echo real-world disputes over territory and citizenship that draw dividing lines according to race, nationality, or ethnicity. This has happened in Poland often. But the fact of the matter is: Poland has a heritage of diversity stretching back to at least the Middle Ages.

The Kingdom of Poland was founded in 1025, but some historians believe its origins as a state date back to the Christianization of Poland and the baptism of Duke Mieszko I in 966. The Mongols crossed the Russian steppe from Central Asia, sacked Kyiv, and then raided Poland in the mid-13th century. In 1264, Duke Bolesaw the Pious issued the Statute of Kalisz, granting special rights to Jews in the Greater Poland region as Western Christian states were persecuting them. His successors ratified and expanded the statute so it covered all of Poland. Muslim Tatars settled in the allied Grand Duchy of Lithuania in the 14th century and have lived in Polish lands for centuries. Romani people (sometimes called gypsies by Europeans, although many now consider that term offensive) were documented in Poland in the 15th century.

Despite Polands history of diversity, the decision to cast people of color in Netflixs Witcher series attracted backlash online, especially after some opposed the notion that Geralts adopted daughter, Ciri, could be played by someone who isnt white. (The production landed on British actress Freya Allan, who is white). The overall cast playing humans and nonhumans, however, is diverse. Showrunner Lauren S. Hissrich took a break from Twitter due to the internet controversy, but commented on her casting choices after her return.

The books are Polish and packed with Slavic spirit, she tweeted July 26. It was important to keep that same tone in our show. [...] The Witcher is REALLY interesting when it comes to depicting racism because its about species, not skin color. What makes characters other is the shape of their ears, height, etc. In the books, no one pays attention to skin color. In the series... no one does either. Period.

The Northern Kingdoms of The Witchers Continent are also complicated societies where discrimination sits alongside grudging coexistence and occasional cooperation. Elven sages helped humans learn to control magic, before their relationship soured and erupted into violence. While interspecies romances play into the lore, Sapkowski illustrates some elves as being contemptuous of humans and those who assimilate with them. Some dwarves serve as bankers to humans or agents of human kings, but are put at risk for doing so and for not joining nonhuman rebellion. Nonhumans are stereotyped and targeted in propaganda. Attacks against nonhumans are frequent and referred to as pogroms, a Russian word used to describe mob violence targeting Jews and other ethnic groups in Central and Eastern Europe. Witchers, magically and chemically engineered mutants, were massacred by pogrom before the start of the series.

The ethnic tension that marks everyday life in the Northern Kingdoms seems heavily inspired by the history of ethnic relations in Poland, which has been fluid and complicated. In medieval Poland, Christian anti-Semitism led to outbreaks of violence against Jews. Jews enjoyed considerable religious freedom while inhabiting the Polish-Lithuanian Commonwealth formalized in 1569, but the development of Jewish communities in Poland led to some estrangement from Christians. As the Commonwealth waned, anti-Semitism worsened. The Romani people were stereotyped, discriminated against, ostracized, and persecuted throughout Europe in the Middle Ages and afterward. Poland adopted anti-Romani legislation in the 16th century, but there is evidence that some people ignored the rules. Some Romani settled in the Commonwealth and found employment as everything from farmers to craftspeople to horse dealers.

War erupts frequently on The Continent. The Nilfgaardian conquest depicted in the Netflix series is only one of the conflicts the people of the Northern Kingdoms endure over the course of the saga (and throughout Sapkowskis documented history). The individual kingdoms often fight among themselves. Northern rulers, and those seeking to usurp them, sometimes seek political alliances with Geralt due to his skills as a fighter and monster hunter. But Geralt is aware of the political corruption, oppression, and discrimination thats rampant in the Northern Kingdoms, and refuses to let himself to participate by allying with a ruler.

Poland, likewise, is no stranger to war and oppression. Beginning in 1772 and through the rest of the 18th century, Russia, Prussia, and Austria invaded and absorbed the Polish-Lithuanian Commonwealth over the course of three partitions, robbing Poland of independence for 123 years. Poland regained its statehood in 1918, but its sovereignty didnt last long: Nazi Germany invaded Poland in September 1939 and occupied the western half of the country, casting the Polish government into exile. The Soviet Army crossed over into eastern Poland later the same month and occupied it. The division of Poland is believed by many to be the result of a secret clause of a nonaggression pact between the Soviet Union and Germany. The Nazis established ghettos in which to confine Jews in their territory, and ran concentration camps and death camps including Auschwitz.

The Witchers nonhumans are often active and reactive victims. The elven and dwarven Scoiatael oppose human rule through armed conflict and subterfuge. Some elves plot political schemes to secure elven rights or protect their heritage. Geralt is offered opportunities to help the rebels, but balks at the risk of being used for political reasons that could end in violence.

The desperate efforts the nonhumans in The Witcher make to fight oppression recall the drastic measures that oppressed people in the real world have sometimes taken to protect themselves. The Nazis weaponized millennia of ethnic and religious tension to justify the subjugation and mass murder of Jews, Romani people, and members of the LGBTQ community. But the targeted ethnic groups also fought back however they could, despite the potential for grave consequences. Jews in partisan units in Poland and Eastern Europe waged guerrilla skirmishes against the Nazis. Imprisoned Jews fought against deportation to the Nazi-run Treblinka death camp during the Warsaw Ghetto Uprising in 1943. When SS guards armed with machine guns came to transport residents of the gypsy camp at Auschwitz to gas chambers in May 1944, the Romani prisoners armed themselves with whatever they could find or weaponize to defend themselves. Their resistance forced the Nazis to delay the camps liquidation until August. Poles, whom Nazis considered inferior, revolted against the Nazis in the Warsaw Uprising of 1944.

The Witcher books portray the Scoiatael rebellion and the Northern Kingdoms resistance to Nilfgaard in shades of gray. Resistance and advocacy movements allow oppressed people to secure their rights and independence. But sometimes the movements can be corrupted or exploited.

In the second war, the Nilfgaardian Empire secretly supports the Scoiatael rebellion and uses it to destabilize the Northern Kingdoms and pave the way for Nilfgaards invasion. Nilfgaard promises the return of the ancient elven territory of Dol Blathanna in the Northern Kingdoms to the elves as payment for cooperation. The rulers of the Northern Kingdoms exploit fear of a nonhuman uprising to support nationalism in their domains. In Blood of Elves, one king even uses unwitting nonhuman allies to bait Scoiatael into a trap. Humans fear a non-human ruled Dol Blathanna could become a puppet state for Nilfgaard.

Ciris dwarven friend Yarpen Zigrin, who is loyal to a Northern king, questions the Scoiataels motivations and tactics in Blood of Elves. He considers them misguided and is convinced theyre backed by Nilfgaard, before its confirmed as fact. A lot of people in Central and Eastern Europe espoused this type of skepticism as Communist parties rose to power there. The Allies defeat of the Nazis freed oppressed people from a genocidal regime, but exposed them to manipulation. As it fought the Nazis, the Moscow-centralized Soviet Union liberated Jews from Auschwitz and Theresienstadt. It absorbed Lithuania, Latvia, Estonia, and other territories over the course of World War II, and for decades afterward, it propped up the Communist governments that kept them as USSR member states until they won independence.

Socialist and Communist parties touting governments that would treat everyone equally rose to dominance in many Soviet-influenced satellite states like Poland and Czechoslovakia. Many were skeptical, and resisted the rising Communist parties. (Yugoslavia split from the Soviet Union and formed its own socialist system before ultimately breaking into separate states in the early 1990s.) In Blood of Elves, Yarpen Zigrin tells Ciri that most nonhumans dont support the Scoiatael, and prefer coexistence with humans to rebellion. And as the series progresses, some Scoiatael question their alliance with Nilfgaard.

Cold War Communist governments in Central and Eastern Europe not only fell far short of realizing the egalitarian ideals they touted; they often resorted to repression. The ruling Communist party in Poland forced nomadic Romani to settle down into sedentary communities in 1964, but presented the effort as the extension of an assimilation campaign. During a complicated political crisis, the Communist regime in Poland purged masses of Jews from its ranks in 1968 and compelled the emigration of at least 13,000 Jews or Poles with Jewish ancestry from the state. NATO supported resistance groups and attempts to form independent democratic states around the world. The conflict between the USSR and NATO spawned the Cold War, which involved conflicts in the Middle East, Africa, Latin America, and Asia. Nilfgaards use of the Scoiatael to fight a war mirrors how rebellions were co-opted in the real world to fight proxy battles.

NATOs victories led to the rise of new democratic governments and post-colonial states, but its campaigns also sometimes destabilized developing countries and created new political rifts within them. Ethnic relations deteriorated for some communities. In a turn where fiction once again mirrors reality, the war between Nilfgaard and the Northern Kingdoms reshapes the political landscape of The Continent, creates new political rifts, and worsens ethnic divisions in its wake.

Democratic, independent governments rose to power in Poland, the Czech Republic, and Slovakia, and throughout Central and Eastern Europe, following the collapse of Communist regimes and the dissolution of the Soviet Union. But the ethnic tensions of the past remain, just as pogroms and discrimination targeting nonhumans are a persistent threat throughout The Witchers timeline.

Sapkowski suggests these issues will outlast the conflicts that spawned them. Such appears to be the case in Eastern Europe. People within the region and without are concerned about an apparent resurgence in anti-Semitism and anti-Romani and anti-Muslim sentiment. A surge in nationalism has led to immigration crackdowns by conservative governments, along with xenophobia buoyed by historical fears of invasion and an out-of-control social media landscape that can be used to mask hostile political agendas like the propaganda used in The Witcher. The Polish government has also been accused of attempting to shape how people remember the Holocaust in Poland. These types of issues are not exclusive to this region. Theyve reared their heads around the world, including here in the U.S. Fear and hatred of otherness are persistent problems that tear The Witchers world apart, just as they threaten ours.

Adapting a book series that many fans consider to be a cherished example of Polish literature into a TV series for the world at large is a challenge that might give even Geralt pause. Polygon asked Hissrich how she stayed true to The Witchers Polish roots.

Poland itself, historically, has been taken over by other countries and dominated by politics for so long, and that influenced people that live there and obviously that influenced Sapkowski, Hissrich said. The most important thing that I found is that there is a really sort of engaging and appealing aspect to a lot of the Polish people that Ive met, and its their desire to keep moving on, and thats something that I find is really great in these characters. Amidst tragedy, amidst some of the worst shit thats happened in the world, the characters on our show continue putting one foot in front of another and continue walking through things.

The so-called witchers code by which Geralt abides gives him an excuse to avoid getting involved in politics as the world crumbles around him. He refuses to formally ally with any political faction or kingdom; the witcher only hunts monsters for gold. He empathizes with the losses suffered by nonhumans at the hands of humans, but wont join the Scoiatael rebellion. He will take paid security guard jobs for rulers, but he wont sign up for an army or commit a political assassination. Hes frequently criticized for his resistance, and his apolitical choices often have very real consequences.

But hes also the type who would put himself at risk protecting nonhuman friends from a pogrom.

Freedom of speech is a powerful weapon. My grandparents later used theirs to lend testimonies to the documentation of the Holocaust in the hopes of preventing future genocide. The Witcher channels history to create action-packed drama that depicts war and its costs.

Alex Tiegen is a journalist, researcher and information specialist. When hes not doing deep dives into corporate history and mergers and acquisitions, hes hunting for the obscure and overlooked stories that shed light on times past and the diversity of our modern world. He also created his local librarys first video game catalog. You can find his work in community and regional newspapers and in the offices of corporate executives around the world. Contact him at @AlexTiegen.

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