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Politics from the Pulpit | Detroit Jewish News – The Jewish News

Posted By on September 23, 2022

The sermons on Rosh Hashanah and Yom Kippur give synagogue rabbis the opportunity to influence the largest number of listeners and put rabbis under the most exacting scrutiny. Rabbis across the spectrum will try to connect the classical themes of the season to the lived reality of their congregants. Any advice about the lives of congregants, though, might touch on deep political divisions.

This year, when your rabbi gets up to speak, do you want him or her to talk politics?An argument for avoiding all political issues has at least two supports:

The rabbi has earned expertise in Judaism but might have no special expertise in current controversies. Congregants join synagogues that reflect their commitments to Jewish ritual. The congregants might not share political commitments. A political sermon inevitably will make some congregants feel unwelcome at precisely the synagogue where they should belong.

On the other hand, Jewish educator Deborah Klapper says, If you cant call out evil and call for good, whats the point?

But how to deal with morality without merely presenting partisan talking points? Rabbi Alon Tolwin of Aish HaTorah Detroit in Oak Park explains, I dont think that it is wise to talk about politics, per se. Yet, with the issues today, it is very easy to address the morality that Judaism teaches. If the congregants connect the drashah [teaching] to a partisan issue, that is their deal.

Tolwin believes it appropriate to deepen the discussion when political partisans pick terminology that makes complex problems seem simple. For example, he asserts, rabbis may object to describing abortion as only a question of reproductive rights, which leaves out all other considerations.

Rabbi Robert Gamer of Congregation Beth Shalom in Oak Park deals with similar concerns.

I dont often stray into political discussions, but I have recently with regard to the issue of abortion access. Many congregants did not know there are times that Halakhah permits, forbids or even requires abortion, he says.

I always talk about any issue from a strictly Jewish perspective, he says, and I try to present the various halakhic views.

During the holidays, I plan on a sermon about extremism (on both the left and the right) and how that is impacting Jewish life from Christian Nationalism and radical secularism. I think it is important that we, as Jews, understand that while there is a separation of church and state, that many political issues are really religious issues. Access to abortion and contraception are two such topics, but so are circumcision, shechitah [ritual slaughter] and more.

If some people believe that rabbis should try to avoid political statements, Joe Feldman of Bloomfield Hills says, It is an important responsibility to bring politics to the pulpit.He particularly welcomes rabbinical input when organizations have values attractive to Jews, but also have leadership both antisemitic and anti-Israel.

Max Kresch, formerly of Oak Park, now of Israel, warns against rabbinical overreach. Kresch observes that last summer, when he was administering vaccinations, some religious Jews would explain either that their rabbis had ordered them to get vaccinated or had prohibited them from getting vaccinated. While he preferred to hear the ruling in favor of vaccinations, Kresch insists that the only medical advice rabbis should be giving to their congregants is Listen to your doctor!

As a congregant, Allen R. Wolf of Bloomfield Hills accepts that his rabbi will offer guidance in partisan matters, even if the advice is imperfect.

The Torah is supposed to be a guide for living. A rabbi is supposed to be a learned person who helps a person interpret the lessons of the Torah It is a rabbis obligation to share his or her insights even on issues that may seem political that is their obligation to help guide people in everyday living.

Whatever the rabbi teaches, though, ultimately, Wolf asserts, each individual has to reach his or her own conclusions. Dont agree with the rabbi? Doesnt make him or her wrong and you right or vice versa.

Rabbi Jeff Falick of the Congregation for Humanistic Judaism says, Im probably not the core demographic youre seeking here, but I talk about politics, i.e., stuff thats important to our survival as a nation, all the time Just last week, I gave an extra-long talk in person and streamed to over 200 folks about Christian Nationalism Ascendant.

As I said, he continues, Im probably not the kind of rabbi you would compare against, but our attitude may still be informative. If it affects us as Jews and humanists, then it merits discussion.

Rabbi Aryeh Klapper, dean of Modern Torah Leadership (and husband of Deborah Klapper), summarizes his thoughts on the topic: Rabbis cannot, and congregants should not, see political issues as off limits.

Rabbis are wise to make such pronouncements sparingly, and with humility they should make clear that even their wisest, most Torah-grounded judgments do not exclusively or unquestionably represent Gods true will. But they are entitled, and sometimes obligated, to vigorously seek to persuade their congregants to act in accordance with their best judgment as to Gods true will.

Can talking politics get the synagogue into trouble with the Internal Revenue Service? The synagogue, as a tax-exempt religious entity, is restricted from political activity. Crossing the boundary into political advocacy could theoretically endanger the synagogues tax-exempt status.

But an expert in the laws covering freedom of speech and freedom of religion, Robert Sedler, professor emeritus at Wayne State University Law School, says, Political advocacy is permitted under the First Amendment. For that reason, the restriction on political activity by tax-exempt organizations is narrowly construed. It is limited to partisan political activity. All that is prohibited is endorsing a candidate by name.

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Politics from the Pulpit | Detroit Jewish News - The Jewish News

What Is The Significance of The Challah Cover? – aish.com – Aish.com

Posted By on September 23, 2022

Explore the meaning behind the custom of covering challah at the Shabbat table.

Judaism is full of interesting customs and laws. One of the most familiar customs that weve embraced is the covering of the challah when we recite the Kiddush prayer over wine, or grape juice, on Friday night and Shabbat day.

While there is a rational reason according to Jewish law, the deeper reasons are even more fascinating. Lets begin with the reasoning according to Jewish law:

When two different foods appear before us, each one requires a blessing to be made over it. Jewish law describes how priorities exist between blessings, and that some blessings should precede others. For example, we make a blessing over foods that come from the ground, such as tomatoes or cucumbers, and a different blessing for foods that grow on trees, such as apples, pears, or mangoes. The blessing on tree fruit is considered to be a priority over the ground vegetables, and needs to be made first if both foods are present.

When it comes to wine and challah, the law is that bread is a staple, and should have the blessing be made over it first. However, on Shabbat we have a challenge, because we need to make kiddush on the wine first to welcome in the Shabbat! The rabbis gave us a solution: cover the challah, this way its as though the challah isnt there, and you can make the blessing over the wine first, followed by the blessing for the challah.

But theres another, deeper reason for this custom. And thats to do with the manna that fell to earth to feed the Jewish people in the desert for forty years.

In addition to receiving a double portion for Shabbat, manna would arrive covered underneath and on top with a layer of dew that would keep it fresh. We remember this every Shabbat by having a double portion of challah, and by covering our challah.

One final reason we cover the challah: is so we dont embarrass it! Why would the challah be embarrassed? Well, since the challah should have its blessing before the wine and be eaten first, the challah may be ashamed that, in this case, it cant be eaten first. So to cover its embarrassment we cover the challah while we bless the wine.

Of course it doesnt actually feel these things, but the Rabbis tell us that we should still be sensitive to the feelings of others. Embarrassing someone is considered a terrible thing to do, so we should train ourselves to be sensitive to others by being sensitive to other objects as well.

So, every time we see the challah covered on the Shabbat table, we should think to ourselves that if challah could feel shame, how much more so could our friends, families, and loved ones.

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What Is The Significance of The Challah Cover? - aish.com - Aish.com

The Mitzvah of Eating on Yom Kippur – jewishboston.com

Posted By on September 23, 2022

There are rituals handed down from generation to generationldor vdorthat make up unbroken sequences within Jewish life. In these chains, there are also traits and health challenges that affect the generations. For example, I have inherited my grandmothers anxiety and depression, and now my Abuela Corinas diabetes. I have also taken up her dcor with brown plastic medicine bottles crowding my nightstand.

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I take three medications for diabetes that include a weekly injection. These prescribed medications keep my blood glucose within an acceptable range. Nevertheless, my A1C tends to slide up and down. All this to say, it is a supreme effort to keep my blood sugars in check. I am chronically illI am Abuelas granddaughter. Ldor vdor.

There are many moments when I feel like a failure because of my diabetes. One of the byproducts of that failure is that I can no longer fast on Yom Kippur. I have an imbalanced body chemistry that also sets off guilt and isolation. My blood sugars began wreaking havoc when I was pregnant with my son 25 years ago. I had an acute case of gestational diabetes and was insulin dependent for the last trimester of my pregnancy. When the doctor delivered my blood test results, she said, I bet this is the first test youve ever failed. There was that word againfail.

I feel weakscarily sowhen my blood sugars plummet to dangerously low levels. I carry granola bars in case I cannot immediately have a meal. I am terrified of fainting. The sensor I wear on my arm has a cellphone alarm that alerts me when my glucose levels have gone rogue in either direction.

Eating, in the vocabulary of the High Holidays, is a Hineini moment for me. I am fully present for whatever I must do on Yom Kippur. Eating gives me the strength and kavanahintentionto focus on repenting. This idea is solidified for me through a collection of prayers assembled for Yom Kippur called Prayers and Rituals for Those Who Need to Eat on Yom Kippur. In these prayers, sin is blessedly jettisoned from the mix.

Rabbi Emily Aronson is the founder of Chronic Congregation, an organization that provides community for Jews with chronic illness/and or disability; raises awareness of and reframes how Judaism has traditionally discussed disability and illness; offers new prayers and rituals that reflect the lived experience of disabled and chronically ill Jews. Aronson recently wrote an open letter to clergy urging them to make a dedicated safe and respectful space to eat within the synagogue during Yom Kippur services.

She recently told JewishBoston, The work of reclaiming Jewish text in the realm of disability and illness is countering that disability is a punishment. Aronson further notes that understanding the need to eat is lifesaving and describes eating for health reasons on Yom Kippur as an inherently holy act. And as not eating on Yom Kippur is an act of self-preservation, it is as holy an act as they come.

Writing in JewishBoston, Rabbi Jen Gubitz suggests fasting from self-judgment. Gubitz notes: It is customary to beat our chests on Yom Kippur as we recite the vidui (confessional) list of transgressions. You can do that ritual, but after, consider gently patting your heart, too. Remember, most of us are imperfect beings trying to do the best we can. Among the takeaways from Gubitzs piece is that we often forget to allow ourselves the compassion we reserve for others.

I also love this simple yet radical takeaway on the necessity of having to eat on Yom Kippur: It is a mitzvah. The idea is under the rubric of pikuach nefesha concept that overrules Jewish law and tradition to save a life. In search of more affirmation, I went to the A Mitzvah to Eat website. Founded in December 2021, the organizations mission statement declares: A Mitzvah to Eat supports those who need to connect to fast days, mitzvot, or holidays differently to protect their health, save their lives, or reduce their suffering. We empower individuals and communities with learning, prayers, and resources to bring holiness to acts of self-preservation.

Empowerment and agency over ones body is codified in the Mishna. Living as we do today under the reality of personal freedoms being taken away, I found this piece of Mishna, quoted in Prayers and Rituals moving: It was taught in the Mishna: If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts. Rabbi Yannai said: If an ill person says he needs to eat, and a doctor says he does not need to eat, one listens to the ill person. What is the reason for this halakha (law)? It is because the verse states: The heart knows the bitterness of its soul (Proverbs 14:10), meaning an ill person knows the intensity of his pain and weakness, and doctors cannot say otherwise.

I want to leave you with an image of a Yom Kippur version of the seder platefood ritually curated to comfort those who do not fast on the holiday. Its a nod to the Sephardic Rosh Hashanah seder, and the foods on this new seder plate include dates, a stand-in for righteousness; hummus to evoke the earth; water for its life-sustaining qualities; and bread, traditionally considered the staff of life and a correlation to the Rosh Hashanah ritual of Tashlichthrowing bread chunks into a body water to cast away sins symbolically.

Also, please do not assume I or anyone else fasts on Yom Kippur and wish us an easy fast. Err on the side of cautionwish us a day of deep reflection and spiritual nourishment. Please do not ask us how our fast was and back away when we tell you that we dont fast. For my part, I am not confessing or repenting to youI am diabetic and my grandmother was diabetic. Ldor vdor comes in many iterations.

I wont beg Gods forgiveness for eating on Yom Kippur this year. On the contrary, I will integrate gratitude for the food I must eat to stay healthy on this holiest of fast days. I will acknowledge nourishing myself as an act of pikuach nefesh. Being mindful of this lifesaving measure for which Jewish law is overruled, I fall in love with Judaism again. This suspension of the law indicates Judaism is sanctioning and enabling me to do what is necessary for my health. And this show of empathy is integral to Judaismmine and yours.

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The Mitzvah of Eating on Yom Kippur - jewishboston.com

Who is the star on Rosh Hashanah; the pomegranate, apple or both? – The Times of Israel

Posted By on September 23, 2022

With Rosh Hashanah coming many of us are stocking up on apples, figs, dates, and pomegranates and maybe some other deliciously sweet fruit. But do we know why on our tables whether the lead is taken by the apple or pomegranate or both? What it is the affair between them and our culture?

Since ancient times and in different cultures for example, Greek or Roman, the pomegranate was a symbol of fertility which makes a logical metaphor just by looking at the structure of this beautiful and delightful fruit of course, I am talking here about the seeds as a representation of fecundity. Reaching out towards Far Eastern cultures, the pomegranate seeds in Feng Shui also illustrate fertility because of the numerous seeds.

The symbolism of pomegranate made it even to tarot card reading, a strong reference to fertility and female energy. This fruit has a long-standing universal history echoed in various cultures and practices. However, with the universal reference comes the distinction and this is a further interpretation when it comes to the seeds. In Judaism it is suggested that there are 613 seeds within a pomegranate I personally never counted them, but certainly it looks like there are hundreds of seeds each time I open a pomegranate. This number represents Mitzvot commandments of Torah.

Another aspect of the pomegranate in Judaism is the beauty it represents. In King Solomons Songs the beauty of a woman is compared to the pomegranate. This is a rather charming metaphor.

It is also a new fruit for our New Year. It is also one of the fruits of Israel, a native one. In Deuteronomy 8:8 it is said; a Land of wheat, barley, grape, fig and pomegranate; a Land of oil-olives and date-honey. There is no surprise that this luscious fruit made into the Middle Eastern cuisine, pomegranate molasses, gives a distinctive flavour to many Jewish dishes across different Jewish cultures, Sephardi, Bukhari, Persian or Mizrachi. When the Jews left the land of Israel they took the pomegranate seeds with them, there is a record of that within the Spanish community.

In my own home, the pomegranate is a frequent ingredient yet a star on the Rosh Hashanah table appearing in salad, rice dish and French fig tarte sprinkled with the pomegranate seeds and swirl of honey. This star has another main companion for full accomplishment, and thats the fragrant fruit of apple.

The apples main reference in universal interpretation is the forbidden fruit of the Garden of Eden, the splendidness of the apple lies in nice taste, round shape, and its scent. As they are not always sweet, we use honey as a sweetener. However, more importantly, the honey is used more as a link to the Holy Land, the land of milk and honey. The Torah is not telling us to dip the apple in the honey but refers to the paste made from dates (honey) and this in itself should remind us of the connection between us and Israel. The custom of dipping the apple in the honey arrived to us in medieval times amongst the Ashkenazi Jews. The apple represents the relationship between us and Hashem.

Referring to the Song of Songs; As the apple is rare and unique among the trees of the forest, so is my beloved Israel, the maidens of the world In Jewish mysticism this fruit illustrates Shechinah (the feminine aspect of G-d). For this reason, some Jews will believe that eating apple with honey symbolises the kind judgment of Shechinah sweetly watching us.

Both fruits are evocative of positiveness, and it is natural for us to approach the New Year with hope and positive vibes. For me personally, both of them embody the richness of spiritual, religious, cultural and natural taste, hence making them the stars of the Rosh Hashanah table amongst other fruits such as figs and dates both made into a paste, produce honey and this is a must have ingredient as much as the pomegranate and apple.

On that note, Shana Tova umetuka.

Maddie is a Sociologist with a law degree, and a legal translation professional speaking many languages with an interest in international law and politics.

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Who is the star on Rosh Hashanah; the pomegranate, apple or both? - The Times of Israel

How is it not our responsibility to help them?’ – The Jewish Standard

Posted By on September 23, 2022

On the morning of September 13, the Jewish Federation of Northern New Jerseys CEO, Jason M. Shames, walked into a shul in Ethiopia.

He saw more than 500 maybe even 700 men and woman singing the morning liturgy. Some of the melodies sounded familiar to him, and at the end they sang Hatikvah, the national anthem of Israel.

Mr. Shames was there with about 80 other Federation leaders from across North America to accompany the airlift of 209 Ethiopian Jews to the land they yearn for all their lives; the land where many of them already have relatives waiting for them.

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The immigrants flew to Israel on a special flight chartered by the Jewish Agency for Israel as part of Operation Zur Israel, an initiative the government approved in December 2020 to bring thousands of Ethiopians to the Jewish state. So far, 1,478 Ethiopian immigrants have arrived in Israel this year.

Since Israel was establishment in 1948, about 95,000 Ethiopians have been relocated there by the Jewish Agency, the Israeli government body for immigrant facilitation and absorption.

The Jewish Federations of North America has pledged to raise $9 million to help the Jewish Agency continue this effort and to provide humanitarian assistance for members of the Ethiopian community still awaiting their turn to make aliyah.

Suzette Diamond hugs a new immigrant.

The JFNNJ will contribute as much money as humanly possible toward that goal, Mr. Shames said a day after landing back in New Jersey, along with fellow delegates Dina Bassen and Robin Epstein of Tenafly and Suzette Diamond of Manhattan.

Mr. Shames, who first visited Ethiopia in 2008, is aware of the complicated backstory of Ethiopias Jewish communities, known collectively as Beta Israel, the House of Israel.

There are varying traditions explaining how these Jews ended up in Ethiopia around the fourth century CE. Having been isolated from mainstream Jews for at least a thousand years, they practice a biblical form of Judaism devoid of later rabbinic laws and holidays, including Purim and Chanukah. Many of their ancestors were forcibly converted to Christianity during the 19th and 20th centuries.

Their strong faith and unwavering focus on Jerusalem left no doubt in Mr. Shamess mind that world Jewry must continue supporting the repatriation of these African Jews to their ancestral homeland. Some have been waiting a decade or more.

It is very clear to me that however the Jewish community in Ethiopia evolved is overridden by the fact that they clearly identify as Beta Israel and practice Judaism in way that is remarkably similar to how we practice it, he said.

There is no similarity, however, in the living conditions.

Jewish Agency Chairman Maj. Gen. (Reserve) Doron Almog, third from right, is at the airport in Gondar with members of the JFNA delegation and the Ethiopian community.

The synagogue Mr. Shames visited in Gondar was part of a facility run by the Struggle to Save Ethiopian Jewry. SSEJ also operates a soup kitchen and a nutrition program for preschoolers that provides an egg, a milk product, juice, and a piece of bread to each child daily.

We went into peoples homes who were on the list to go, Mr. Shames said. These families live in mud huts about 12 feet by 12 feet, with no electricity or plumbing. The kids run around barefoot. And despite everything, their dream is to go to Jerusalem. You see this, and you hear them talk about Jerusalem, and you think, how is it not our responsibility to help them?

He was especially moved by his conversation with an 18-year-old man who expressed his wish to serve in the Israel Defense Forces and learn Hebrew.

The Federation delegation communicated with the aid of translators whod arrived in Israel through either Operation Moses, in the mid-1980s, or Operation Solomon in 1991. Their families had received two years of assistance in acclimating, and many, particularly in the older generations, continued struggling to find their place in Israeli society.

Its not enough to bring them to Israel, Mr. Shames said. We also need to give them an opportunity to become an equal part of Israel.

He will never forget the experience of flying to Israel with the 209 immigrants on September 14, he said. None of them had ever been on an airplane, so there was an awful lot of excitement. Everyone was in the aisles handing the kids toys, candy, and stickers. When we landed, there was applause and tears.

A little girl gets ready to fly to Israel.

Youve seen those images of Ethiopian Jews getting on their knees and kissing the tarmac, and I can tell you thats for real. It was very emotional.

And there was a lot of family reunification. There was someone on our plane who hadnt seen her father in 13 years.

The passengers were greeted with singing and dancing, and they proceeded to a reception hall where they were addressed in their native Amharic by Israels Minister of Aliyah and Integration, Pnina Tamano-Shata, who was born in northern Ethiopia in 1981 and spent much of her first three years in a refugee camp in Sudan.

Ms. Tamano-Shata said that she has arranged to bring 5,000 Ethiopians to Israel in the past two years, all of them with first-degree relatives in Israel. She added that approximately 2,000 people still in Ethiopia have immediate family members, grandchildren, or grandparents living in Israel. She has appointed a project manager to lead a mission to Ethiopia to better understand how many Jews still are in that country, and exactly how the government should deal with this issue.

From the airport, the new arrivals were taken to immigrant absorption centers. The following day, the Federation visitors went to see one such center, in the southern city of Kiryat Gat. They sat in on classes in Hebrew language and Jewish culture and traditions. They listened as the Ethiopians talked about their difficulties and aspirations.

One woman in Kiryat Gat, whod made aliyah with her husband and their 4-year-old child two months ago, said she never had felt safe amid the widespread lawlessness in Ethiopia. She told a harrowing story of how her younger brother had been kidnapped for ransom.

Dina Bassen, left, and Robin Epstein, both from Tenafly, stand with an Israeli flag after they arrive at Ben-Gurion Airport.

You hear that, and you realize how urgent this is, Mr. Shames said.

These people are every bit as Jewish as I am and are no different than any of us, but they need more help because the country theyre coming from is pretty backward. There is so much they have to learn about Western culture and lifestyle.

To cite just one of many examples, he pointed out that in Ethiopia everyone had a smoke pit for cooking, and now they must learn to prepare food using electric or gas appliances. Even the ability to shower indoors is novel.

Mr. Shames said these encounters were a humbling reminder of how easy it is to be a practicing Jew in a place like Bergen County, with access to plenty of kosher food, schools, and shuls. In stark contrast, Ethiopian Jews are a persecuted minority with few resources, caught between government conflict and the constant potential for civil war.

As a Jewish communal professional, he came away with the conviction that global Jewry has an obligation to step up immediately and provide whatever Ethiopian immigrants need to reach Israel and forge new lives there.

This is what the ingathering of the exiles is all about, he said. This is the moment.

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How is it not our responsibility to help them?' - The Jewish Standard

OPINION: Caught in the poignancy of an era-defining day – Jewish News

Posted By on September 23, 2022

It was a very surreal moment when, last Sunday, my phone rang and I was asked whether I would be able to attend the funeral of Her Majesty Queen Elizabeth II on behalf of Liberal Judaism.

It is not the sort of invitation that one has to spend much time thinking whether to accept, but honestly nothing could have prepared me for the reality of today.

After years of leading funerals, I have to admit I was more nervous than I have been for any since being a student rabbi and I did not even have to officiate!

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The nerves came from the weight of responsibility I felt at being at such a moment in history, not only for myself by for thousands of our Liberal congregants and perhaps even many others for whom the religious representation of todays congregation was important.

The number of messages I have received from people who felt like they were able to be a part of the ceremony in a different way because I was there has been staggering.

The Chief Rabbi of the United Synagogue does a wonderful job as a communal figurehead, but its also important that Progressive Jews and communities personally feel part of events such as this and therefore the diverse representation which both Buckingham Palace and Lambeth Palace have become known for is an important addition.

The number of messages I have received from people who felt like they were able to be a part of the ceremony in a different way because I was there has been staggering.

The funeral was, from start to finish, an incredible mix of the universal and the particular; different people from many different places sat side by side, the cross of political views and roles made sitting waiting for the funeral to start a fascinating opportunity just to listen to conversations. On the other hand, we were all so very aware that this was a moment of mourning for a much-beloved and admired monarch.

In every Shabbat service, across all the Jewish denominations, we hear the prayer for the Royal Family. This Shabbat and last Shabbat we felt that poignancy of being in the liminal state between two moments, the weight of that history filled the room. But there were also the quiet individual stories, the tears in the eyes of the Imam next to me or the police officer who held the gate as we left.

The service too was so very much a Christian one, the readings and rituals very much reflective of the Queens strong personal faith, but also the gathering of all faiths and none was a strong reminder of her ecumenical beliefs in providing a safe umbrella for other religions.

I entered the funeral with Baroness (Tanni) Grey-Thompson. We had met at the recent Munich commemoration and it was a fascinating opportunity to hear her reflections on the Queen and important thoughts on inclusion.

I left with senior police and fire officials as well as Angela Rayner MP and Rabbi Kathleen Middleton, who represented The Movement for Reform Judaism at the funeral. We were a strange small group standing outside on an empty street, blocked as President Joe Bidens enormous car was allowed to leave in private. But in the other direction the last members of the parade were making their way through the armed forces parade, all of us could not move not because of the armoured car, but because of the draw to accompany the Queen on this last moment of her journey.

Here again was this profound particular and universal, the very large story of the end of the life of possibly the greatest Queen of England and the very small story of a few people caught in the poignancy of having a chance to accompany her in her final steps.

Rabbi Charley Baginsky is CEO of Liberal Judaism

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OPINION: Caught in the poignancy of an era-defining day - Jewish News

Ken Burns Turns His Lens on the American Response to the Holocaust – The New Yorker

Posted By on September 23, 2022

When we begin The U.S. and the Holocausta six-and-a-half-hour, three-part documentary about Americas actions during one of historys greatest atrocities, the Nazis attempted extermination of the Jewswe find ourselves in 1933 Frankfurt, where a bourgeois German-Jewish family is going out for an afternoon promenade. This is the Frank family, whose youngest daughter, Anne, has yet to begin the diary, chronicling her days in hiding until her capture and eventual death in the Bergen-Belsen concentration camp, that will one day make her a household name around the world. In 1933, all of that is still to come: the inhuman brutality of the Holocaust is still beyond the comprehension of well-to-do Jewish families like the Franks, and indeed of most everyone else. But now, after the rise to power of Adolf Hitler, in January of that year, it is clear that something in the air has shifted. The Franks knew they had to leave the country in which at least some of their ancestors had lived since the sixteenth century. By early 1934, the whole family had settled in Amsterdam, with plans to move to Americaonly to find, in the words of the films script, like countless others fleeing Nazism, that most Americans did not want to let them in.

The U.S. and the Holocaust, directed by Ken Burns and his longtime collaborators Lynn Novick and Sarah Botstein, is an examination of what Americanspoliticians, journalists, and civiliansdid and did not know about the Holocaust, and how they responded to it while it was happening and after it was over. Burns, now sixty-nine, is perhaps the most acclaimed American documentarian of his generation. He has used his work to investigate some of the most powerful symbols and totems of American lifein 1982, he won an Academy Award nomination, his first, for Brooklyn Bridge; in 1995, he won an Emmy for Baseball. Other topics since have included The West (1996), Jazz (2001), The National Parks: Americas Best Idea (2009) and Muhammad Ali (2021), as well as several other series about Americas warsthe Civil War, the Second World War, and Vietnam.

This latest project is both a departure from and a continuation of the Burns uvrea departure because he focusses, for the first time, on an atrocity that occurred far from the nation whose myths he regularly interrogates and advances; a continuation because he seeks to show that the Holocaust, too, forms part of a decidedly American history. If the film has a thesis, it is delivered in a line from an interview with the historian Peter Hayes: exclusion of people, and shutting them out, has been as American as apple pie. This new documentary lays bare how the United States government was mired by domestic politics during the war and how the American public was largely indifferent to the Holocaust at the time. It sets that indifference against a homegrown tradition of racism, tracing the xenophobia of the nineteen-twenties right up to the Charlottesville Unite the Right rally, in 2017, and the January 6, 2021, storming of the Capitol. If Holocaust memory seems well established today, the film nevertheless arrives at a moment when the natureand the futureof historical truth, about the Holocaust but also about everything else, is in acute jeopardy.

The documentary is an enormous undertaking, and it enters a crowded field of Holocaust-related documentaries, a genre since at least the mid-nineteen-fifties, with Alain Resnaiss Night and Fog, which features footage of the abandoned camps of Auschwitz and Majdanek and whose script was written by the survivor Jean Cayrol. Burns, Novick, and Botstein are especially indebted to Claude Lanzmanns monumental, nine-and-a-half-hour Shoah, released in 1985: their film recycles portions of Lanzmanns famous interview with the Polish diplomat Jan Karski, who in 1943 met with Franklin Roosevelt in the White House and pressed the President to do what he could to save the Polish Jewsat least three million of whom the Nazis would murder by the end of the war. The U.S. and the Holocaust is not a typical Holocaust documentary per se, in the tradition of Lanzmann or even Marcel Ophls, whose masterpiece The Sorrow and the Pity examined Nazi collaboration and resistance in and around a French city during the war; unlike the former, it offers no new meditation on how to treat survivor (and perpetrator) testimony, and unlike the latter, it has nothing new to say about the role of the filmmaker in constructing a trauma narrative. This is more of a useful public primer, a parallel story about a foreign powers responses to events overseas, in which the actual catastrophe is referred to responsibly and respectfully but only whenever necessary.

In its first episode, The U.S. and the Holocaust begins with a long examination of America before the Holocaust, a country with its own tradition of anti-Semitism and anti-immigrant xenophobia as well as a perverse and all-consuming obsession with white supremacy, long after the abolition of slavery. Indeed, as the script reminds viewers, the fundamental racism at the heart of American life was a source of inspiration for Hitler, as he imagined a pure society devoid of Jews and other allegedly undesirable elements: following Hitlers lead, Nazi advisers looked to the segregated reality of the Jim Crow South as a model worthy of emulation, as the professor James Q. Whitman, not interviewed in the film, has pointed out in Hitlers American Model: The United States and the Making of Nazi Race Law.

Burnss classic stylea blend of historical images and footage narrated by voice-overs, often from prominent actors, such as Paul Giamatti and Meryl Streepcarries us, in the second episode, right into the wartime policies of the U.S. government under Roosevelt. It is an indisputable fact that the U.S. took in more Jewish and other refugees than any other sovereign nation between 1933 and 1945, but many other Jewish refugees who sought to come were excluded because of immigration quotas enshrined by the infamous Johnson-Reed Act of 1924. The film portrays Roosevelt as both mindful of isolationist public opinion as well as committed to winning the war to stop fascism and the Nazi assault on democratic freedoms, which in his mind would also apparently be the surest way to save the Jews, among other objectives. As viewers might expect, the so-called Voyage of the Damned, the May 1939 voyage of the M.S. St. Louisa ship that carried nine hundred and thirty-seven passengers, most of them Jewish refugees, from Hamburg to Havana, only to be turned away by Cuba (where only twenty-eight passengers were able to disembark) and then by the American port of Miamiis a major focal point in the film.

The films third installment follows the American perspective through the Final Solution, the Nazi decision to attempt a total extermination of the Jewish people, with particular attention to the reactions of American Jewish leaders, such as the October, 1943, rabbis march to Capitol Hill to plead for Presidential attention. The script goes back and forth between Europe and the United States, following the devastating stories of individual survivors and their families. One of them, the story of Shmiel Jger, a Polish-Jewish meat merchant from the Polish town of Bolechw, is particularly illuminating.

Jger is the great-uncle of the writer Daniel Mendelsohn, who previously explored his life in The Lost: A Search for Six of Six Million, a haunting and beautiful family history. Jgers story is a rare example of a Jewish refugee who actually made it to the United States long before the war, as early as 1912, only to return to Poland about a year later, disgusted by the squalor and the daily humiliations of the Lower East Side. Along with his wife and four daughters, Jger was ultimately murdered in his home town nearly thirty years after his return. But his storywhich is not the only example of reverse immigrationis a necessary complication to the myth of America as the goldene medina, a land of opportunity, justice, and equality. Of course, this country offered a refuge for many Jewish families, and American Jews like me tend to grow up with a certain optimistic image of our country. But was America really a paradise for Jews, or is paradise an illusion constructed in hindsight? As Mendelsohn put it to me, I think stories like [Jgers] are useful because they disrupt the fantasy and historical narrative of the inevitability of America as a refuge where everyone was always going to end up.

In a documentary of more than six hours that examines Americas response to the Holocaust, a crucial part of the story is still somehow missing: the postwar era, in which the Holocaustspecifically under that name, a name now rejected by some within the Jewish world for its implication both of Jewish passivity and of a divinely sanctioned sacrificebecame in many ways an American fixation. From the 1961 trial of Adolf Eichmann until the present day, what we have come to call the Holocaust has become a national frame of reference, a constant source of comparison, and even at times a Cold War morality play whose final act has yet to be written.

In We Remember with Reverence and Love: American Jews and the Myth of Silence after the Holocaust, 1945-1962, the historian Hasia Diner, whose voice would also have been welcome in this documentary, dispels the pernicious idea that American Jews were somehow quiet or passive about the horrors of the Final Solution in the immediate aftermath of the war. But beyond the Jewish community, American public responses to the Holocaust coalesced into a narrative shaped by the sensibilities and the nave self-image of an ascendant superpower. Look no further than the immensely popular miniseries Holocaust, which first aired in 1978, and whose depiction of two families in Germany, one Jewish and the other Christian, was the first time many Americans grappled with the Holocaust as a distinct narrative. Despite its public splash, many survivors attacked the show as kitsch. Reviewing the series for the New York Times, Elie Wiesel said that it transforms an ontological event into soap-opera. The question is why so many Americans wereand arestill attracted to this soap-opera rendition.

As with any historical atrocity, narratives about the Holocaust, its meaning, and its relevance are not handed down from on high; they are actively constructed. What we talk about when we talk about the Holocaustor the Shoah, the Hebrew word for catastrophe or utter destruction, as the event is often referred to in countries such as Israel and Francediffers wildly from nation to nation, and indeed the story that Americans now tell about one of historys greatest crimes diverges significantly from the stories told in Israel, the former Soviet bloc, and Western Europe.

There is no such thing as collective memory, Susan Sontag observed in Regarding the Pain of Others. Rather, she argued, what is called collective memory is not a remembering but a stipulating: that this is important, and this is the story about how it happened. A missed opportunity of The U.S. and the Holocaust is examining the emergence of an extremely American stipulation. How, exactly, the Holocaust went from a nameless catastrophe that, as the film amply demonstrates, did not initially appear to sway the hearts of all that many Americans, into a trauma commemorated in a major museum just off the National Mallyears before Americas own historical crimes, such as the enslavement of African Americans, were ever similarly addressedis an important story that would have greatly enriched this film.

In fact, the film coincides with an ongoing exhibition at the United States Holocaust Memorial Museum, Americans and the Holocaust, and was developed with the assistance of the museums historians (many of whom appear in it) and rich archives. But the museum itself, established by an act of Congress in 1980 and officially opened in April, 1993, in the midst of the Bosnian war and a year before the Rwandan genocide, is an impressive institution whose story belongs in any broad look at American responses to the Holocaust. Thirty-five years after the end of the war, the museum wasand remainsthe U.S. governments official response. I can think of no better example of what has become of the American response to the Holocaust than the museums own dedication ceremony. Wieselalso largely absent from this film, although few people were as influential in shaping a durable Holocaust memory in the United Statesturned to President Bill Clinton as they were both sitting in the rain outside the new museum. And, Mr. President, I cannot not tell you something, Wiesel said. I have been in the former Yugoslavia last fall. I cannot sleep since for what I have seen.... We must do something to stop the bloodshed in that country! People fight each other and children die. Why? Something, anything must be done. In America, the Holocaust is now often seen as a lesson. It means never againalthough both genocide and the menace of anti-Semitism have continued regardless.

In its last twenty minutes, the film returns to the story of Anne Frank, who serves as something of a leitmotif for the entire six-hour documentary: a young girl who might have come to America and been spared the brutal fate known to the millions of readers of her diary, one of the most iconic and well-known pieces of Holocaust literature. We follow the American publication of the diary, in 1952, and the prominent Holocaust historian Deborah Lipstadt, now the U.S. governments official anti-Semitism envoy, walks the viewer through the ways in which the subsequent Broadway and Hollywood adaptations essentially tried to gloss over Annes story of Nazi violence and murder. Its not the story of the Holocaust, its not the story of the Shoah, Lipstadt says, quite rightly. But the film might have gone deeper into Anne Franks American reception, especially given its interest in the true feelings of Franklin and Eleanor Roosevelt and the fact that, shortly after this segment, Eleanor Roosevelts reflections on visiting a displaced-persons camp in 1946 are read as a voice-over. I have the feeling that we let our consciences realize too late the need of standing up against something that we knew was wrong, the former First Lady observed in that instance. But it was also she who penned the introduction to Anne Franks diary for its American edition, a text that bears revisiting.

The destruction of the European Jews, in Eleanor Roosevelts telling, was not really about the Jews: it was a parable for right and wrong, a teachable moment about perseverance in the face of adversitycould there be anything more hopelessly and terminally American than that? As Roosevelt wrote, Annes diary was among the wisest and most moving commentaries on war and its impact on human beings that I have ever read.... Despite the horror and humiliation of their daily lives, these people never gave up. Anne, she concluded, tells us much about ourselves and our own children. Not once did Eleanor Roosevelt use the word Jew; the story of these people was not the point. By then, the Jewish catastrophe was everyones to claim, and the lessons of the Holocaust were already in the process of becoming a strangely American form of national self-help.

In the immediate aftermath of the war, a generation of survivor-historians, whose lives were forever altered by the unspeakable horrors they had endured and who are responsible for much of what we now know about the atrocity, tried to preserve the facts of the Holocaust from the tidal wave of self-serving narratives about it that they already saw coming. No one said it better than the writer Rachel Auerbach, a survivor of the Warsaw ghetto who risked her life preserving evidence of Nazi persecution as a part of the Oneg Shabbat task force, and who later became the head of the testimonies department at Jerusalems Yad Vashem. The mass murder, the murder of millions of Jews by the Germans, is a fact that speaks for itself, she wrote. It is very dangerous to add to this subject interpretations or analyses. One wonders what Auerbach would have made of America, circa 2022.

The U.S. and the Holocaust takes a keen interest in the American political landscape of today, and it rightly sees chilling parallels between the rise of fascism and the Trump Administrations assault on American democracy. These comparisons have been made in newspaper columns for the last five years, but they can never quite be made enough, especially those that speak to institutional fragility. All throughout, the film points out certain historical antecedents to the great replacement conspiracy theory and the decidedly anti-Semitic America First slogan, originally popularized by the likes of Charles Lindbergh, which has since become a rallying cry of the Trump movement.

But if contemporary America is of interest, there is an important institutional story to tell here as well, about the U.S. governments ultimate embrace of Holocaust history beginning in the late nineteen-seventies, when a commission established by President Jimmy Carter proposed the creation of a national Holocaust museum. And also a strange story about a civil society in which a very particular tragedy became universalized and mass-marketed, leading people who may have little or no connection to Jewish life to feel entitled to make a Jewish catastrophe about themselves. Examining the evolution of that uniquely American obsession might have strengthened the film in its final installment. After all, America is still responding to the Holocaust, and often in troubling ways.

The persecution and mass murder of European Jews between 1933 and 1945 loom so large in our culture that even our own homegrown brownshirts now have the Holocaust on the tips of their tongues. In recent years, a sitting member of Congress, Marjorie Taylor Greene, has styled her enemies as Nazis and posted a video of a fake-looking President Biden with a Hitler mustache. Beyond the arena of electoral politics, a number of ordinary people wore yellow stars on their lapels to protest coronavirus-vaccine requirements. Given its interest in the contemporary, The U.S. and the Holocaust might have confronted, or at least acknowledged, these fixations and distortions. They, too, turn out to be as American as apple pie.

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Ken Burns Turns His Lens on the American Response to the Holocaust - The New Yorker

‘Shadowland’ Could Be a Sequel to ‘The U.S. and the Holocaust’ – TIME

Posted By on September 23, 2022

A psychiatric nurse practitioner repeatedly disrupts school board meetings because she believes mask mandates are facilitating child sex trafficking. A formerly stable husband and father stumbles down the QAnon rabbit hole, claims to experience mysterious visions, and ultimately grows so obsessed that his wife sees no choice but to leave him. A disabled veteran becomes convinced that Americans are being systematically replaced by immigrants and announces that hes running for governor of Texas, on a secessionist platform. A restaurant owner, her business devastated by the pandemic, faces trial for her role in the January 6 insurrection. Cameras capture her in the Capitol Building, screaming They all need to hang!

These are some of the most disturbing anecdotes in Peacocks Shadowland, an uneven but frequently insightful documentary on the conspiracy theories currently ravaging the American public. Across six episodes, executive producer Joe Berlinger (Conversations with a Killer, the Paradise Lost trilogy) assembles portraits of the true believers, profiteers, and innocent victims of a constellation of false, deeply destructive right-wing myths, including Q, anti-vax, the Great Replacement, and more. The series can be harrowing to watch. On a human scale, families are destroyed and communities riven. More chilling still is the prospect that, even after Jan. 6, the most cataclysmic fallout of the proliferation of conspiracy theories is yet to come.

Christopher Key in 'Shadowland'

Peacock

For a sense of how bad things can getin a society that rarely lives up to its own melting-pot rhetoriclook no further than Ken Burns latest PBS docuseries, The U.S. and the Holocaust. University of Maryland history professor Jeffrey Herf spells it out in Shadowland: The most important and famous conspiracy theory of the 20th century was the Nazis argument that the Jews started World War II. As Germany descended into poverty and factionalism after the First World War, Herf says, it explained things. And the explanation went along with a face. Hitler didnt have to work hard to sell new versions of conspiracy theories that dated back millennia and would, tragically, survive the fall of his genocidal regime. Shadowland subjects bizarre fixations on Illuminati and lizard people have roots in antisemitic lore that predates the Nazis.

Some of those delusions even originated on American soil. Burns typically textbook-like but genuinely illuminating series revisits the familiar story of how the Third Reichs exploitation of its own Big Lie led to the Holocaust. But its unique contribution is to trace the conspiracy theorys connection to and power over the United States, where Henry Ford had published screeds against the international Jewish community that helped inspire Mein Kampf and a President as progressive as FDR, fearing a public backlash, repeatedly failed to offer asylum to European Jews fleeing Hitler.

One of the most upsetting things about The U.S. and the Holocaust is its well-supported argument that Americas muted response was not a result of ignorance about what was happening in Germany as much as it was an expression of widespread, homegrown bigotry too tenacious to be debunked. Throughout the series, Burns and his co-directors Lynn Novick and Sarah Botstein point out that American newspapers and wire services were reporting on the Nazis persecution of Jews for years before the U.S. entered the warand that pollsters continued to find most Americans unsympathetic to their plight, or at least unwilling to give them sanctuary. Government officials all the way up to the White House even entertained the baseless and ridiculous notion that German Jewish refugees might become spies for the Fhrer.

Party meeting or rally. Sign in the back reads: "Kauft nicht bei Juden"- Don't buy from Jews.

Heinrich Hoffmanncourtesy of National Archives and Records Administration

Watching Shadowland alongside Burns series, its hard to avoid the conclusion that the U.S. is amassing all the necessary ingredients for a combustion of world-historical proportions. Of course, America in 2022 is not Germany in the 1930s, for reasons as varied as population size, diversity, shifting geopolitical realities, and a century of technological advancements that have altered just about every aspect of life in the developed world. Jews are only one among many groups targeted by the paranoid and hateful. Still, as Ellen Cushing of The Atlantic (whose reporting is the basis of Shadowland) puts it: Conspiracy thinking has a body count. In the U.S. that looks like not just Jan. 6, but also decades worth of mass shootings and other hate crimes targeting Jews, Muslims, immigrants, people of color, the LGBTQ community, and other minorities. These beliefs also filter up into mainstream politics and policies (see: the rise of the QAnon candidate) in ways that cause material harm to perceived outsiders.

The time to stop a genocide is before it happens, says the prominent historian Deborah Lipstadt in The U.S. and the Holocaust. But when so many Americans are already willing to abandon their families, poison themselves with fake COVID cures, go to jail, even kill and die in the name of perverse conspiracy theories, how can we avert tragedy? It seems like it should help to understand what motivates their adherents. Shadowlandwhich too often skirts the ugly prejudices that so many individual conspiracy believers endorseoffers a wealth of strong, if not novel, explanations: anxiety, loneliness, narcissism, money troubles, trauma. Some of the series subjects are exploiting disinformation for fame and profit. But many, from a woman who lost her retirement savings when her employers stock crashed to a veteran injured in pursuit of nonexistent weapons of mass destruction, have good reason to resent the rich and powerful.

Robert Chapman in 'Shadowland'

Peacock

Unfortunately, both documentaries also illustrate how limited not just facts but empathy can be as a tool in the fight against conspiracy theories. If a devoted wife or a concerned child cant pull a loved one out of the depths of delusion, what chance does anyone else have? Meanwhile, when the government cracks down on or the mainstream media debunks or social media sites ban accounts for harmful, conspiracy-related practices like the sale of bleach solutions as a panacea, it only further convinces true believers that theyre being silenced by a New World Order that doesnt want people to find out the dark secrets they know. Many of the people in Shadowland really do appear to inhabit a sort of informational Upside Down, where theyve discerned the truth and its people who trust science, journalism, and other fact-based epistemologies who are irrational, hysterical victims of brainwashing and groupthink.

The series has no obligation to solve the problem it documents, obviously. Still, the thinness of the solutions Shadowland floats is worrying. In a series finale that tackles the all-important question of how conspiracy theories end, Herf, the UMD professor, notes that in the past theyve been squashed by a unified, nonpartisan message from trusted authorities in all sectors of a communitys public lifepoliticians and clergy, right and leftthat they are lies. But considering how many of the series characters already vociferously mistrust officials across the political spectrum, it seems likely that the U.S. has passed the point at which such an effort, which doesnt seem to be forthcoming anyway, could work. What happens in America instead may not turn out to be as extreme as the events revisited in The U.S. and the Holocaust, but theres no denying that it constitutes the more convincing account of how conspiracy theories end.

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'Shadowland' Could Be a Sequel to 'The U.S. and the Holocaust' - TIME

A life of remarkable resolve – The story of Shaul Ladany, survivor of the Holocaust and Munich massacre – ESPN

Posted By on September 23, 2022

THE TRAIN PLATFORM in Celle, Germany, is bustling. It's a sea of duffel and roller bags, parents tending to small children beneath a beaming late-summer Sunday sun. Soon, the high-speed train will arrive and, however and wherever the weekend was spent, it's time to return home.

The train will stop first in Hanover, roughly 25 miles away. It will wind hundreds of miles south through Bavaria and the Alps, five and a half hours, to its destination in Munich. Point A to a distant Point B, simple as that.

But for one passenger in particular, it's more than a simple train ride. For Shaul Ladany, it encompasses the story of his entire 86 years of life -- a life so vagarious it defies logic. On this day in northern Germany, there's perfect symmetry for Ladany.

Eighty years ago, much of his personality was forged 11 miles north of Celle in the Bergen-Belsen concentration camp, whose infamy outlives the vast majority of those who suffered there. In Munich, Ladany's story is bookended by another notorious crime, perpetrated decades later, at the 1972 Summer Olympics.

On that platform, Ladany might just be another elderly man stepping away from a crowd. They have no idea he has endured the worst that humanity has to offer while maintaining grace. They haven't a clue how often he has eluded death.

They can't even begin to know just how much Ladany has survived.

SHAUL LADANY WAS a special athlete. For Ladany, an Olympian racewalker, the longer the distance, the better. He set records in the 1960s and '70s. The classic 47-miler from London to Brighton? He won it three years in a row. In 1966, Ladany broke the 88-year-old United States record for 50 miles. In 1972, he broke the world record: 7 hours, 23 minutes and 50 seconds (it still stands) and won the world championship in the 100-kilometer (62 miles) event.

It wasn't until he served in the Israeli army in his early 20s that Ladany discovered his gift for endurance -- and, by extension, his almost limitless capacity for pain -- during long marches. Back then, in the early days of the state of Israel, in the mid-to-late 1950s, army marches were covered on radio and followed closely by the public. They were as much cross-country races as they were training exercises.

"The Israeli press called me the king of the marches because I was so fast," Ladany says now, still full of pride.

He honed his skills by walking incessantly, even compulsively, more than 20 miles a day. A generation of Israelis grew accustomed to the sight of Ladany furiously pacing the country's roads -- arms pumping furiously, one foot always in contact with the ground.

In the mid-1960s, he moved to Manhattan to study business administration at Columbia. It was also where he'd become acquainted with world-class racewalking talent who'd elevate his game. For Ladany, the training was not so much a means to an end as the end itself.

He'd while away hours in the city's parks, on its streets, clearing his head and pondering his dissertation. Eventually, he'd graduate with a PhD and go on to a long and distinguished career as a professor in Israel. His work mattered to him, but what he needed was walking.

He still does.

WITH SHAUL LADANY, the question of luck always arises. Is he lucky to still be here? Or unlucky to have been forced to endure so much?

He prefers to think of himself as lucky.

"You did not need one single lucky event to survive," Ladany says. "You needed a series of lucky events. Fortunately for me I had them."

He was 5 years old the first time he needed luck to survive. It was April 6, 1941, and he was in the basement laundry room of his family's home in Belgrade, Yugoslavia, when a German bomb tore through the house. It exploded, but in another part of the basement, killing several neighbors who had sought shelter.

Eighty-one years later, Shaul remembers the scene vividly: "The house was shaking. My mother fell on me to protect me. The steel door of the laundry room was knocked out of its hinges, fell on my grandmother. But nothing really happened to her."

It was the day the war came for Yugoslavia -- and the Ladany family. It was 19 months after Germany invaded Poland, touching off the war in Europe, and 10 months after the fall of France and the British army's escape at Dunkirk. Now, because they resisted fascism and a regime allied with Hitler, the Yugoslavs were targeted. The savage bombing of Belgrade was termed Operation Retribution by the Germans.

For Shaul's family, there was even more to be feared: the Ladanys are Jewish.

Almost immediately, German invaders started rounding up Jews, demanding they identify themselves. The Ladanys faced the first of several life-or-death decisions: Remain in Yugoslavia? Or escape, to Hungary?

Hungary was a German ally but ironically a safer place. Why would Jews escape into the arms of an enemy, an ally of the Third Reich? Hungary was safer because it was enemy territory. German bombs didn't fall on Hungarian cities, German troops didn't terrorize Hungarian streets. The Ladanys also had roots in Hungary; Shaul's parents and grandparents were born and raised in the Austro-Hungarian empire. They were culturally Hungarian and spoke the language.

They'd flee Yugoslavia, over the Danube River, and find a way out.

For two months, the Ladanys stayed in the city then known as Ujvidek (now Novi Sad, Serbia). But Shaul's mother's family was from Ujvidek, increasing the likelihood they might be identified. They left, seeking anonymity in Budapest in late 1941.

"At the end of January '42, my mother started to cry," Shaul says, "and cry and cry, for days. After some time, they brought to us two children, one of my age and the 6-month-old."

Shaul's mother was crying because her sisters, who'd stayed behind in Ujvidek, had been murdered. They were among roughly 3,000 massacred by Hungarian soldiers in a three-day rampage, targeting predominantly Serbs and Jews. The children brought to the Ladanys were Shaul's first cousins, hidden when their parents were taken away and orphaned by the bloodshed. Martha, the 6-month-old, would be raised by the Ladanys as his sister; the other, Evi, was placed with relatives in Hungary.

Life for the Ladanys in Budapest was mostly bearable. Shaul's father, a chemical engineer and patent attorney, found work, and Shaul went to school. But fear always lingered; Shaul's father could be pressed into compulsory labor service in the Hungarian military and sent to the Eastern Front. Twice he was taken to an assembly area to be sent away -- but his employer, a pharmaceutical company, intervened.

"He was demanded as necessary for the war effort of Hungary," Ladany says. "So they released him. Again: luck after luck."

"Hungary was not good to the Jews," says ambassador Deborah Lipstadt, the U.S. special envoy to monitor and combat antisemitism and a scholar of the Holocaust. "Jews were put in labor camps, mistreated, stripped of their possessions."

In 1944, with the Axis powers losing on all fronts, Germany occupied Hungary to prevent its surrender -- spelling doom for hundreds of thousands of Jews. Their fates were sealed when Adolf Eichmann, the architect of the Final Solution, arrived in Budapest that March.

"SS officers came to our apartment," Ladany says. "They said, 'You have two days to get to the ghetto.'"

In just a few weeks, roughly 425,000 Jews were crowded into trains and sent to Auschwitz, the German extermination camp in occupied Poland. Of the 755,000 Jews estimated to have been in Hungary at the time of the German occupation, just over 250,000 would be alive when the war in Europe ended 14 months later.

Shaul's maternal grandparents were among the dead.

But, in the early summer of 1944, Shaul and his immediate family found themselves, again, on the move.

THE WARTIME ACTIVITIES of Israel Kastner are far too complicated and controversial to do them justice here. What matters with respect to Shaul Ladany's life is that Kastner, a Jewish lawyer and journalist, negotiated with Nazi officials to spare some of Hungary's Jews from the gas chambers at Auschwitz, trading their lives for gold, diamonds and cash. These Jews -- about 1,700 in total -- were able to leave Hungary by train to freedom. The Ladanys were among them. Shaul says now his family was chosen because of his father's history of Zionist activism.

On June 30, the Kastner train left Budapest. Most aboard thought freedom meant a neutral country like Portugal, or perhaps Palestine. But after nine days, the train stopped near Celle at a camp called Bergen-Belsen, where they'd remain while Kastner finalized his deal with the Germans.

During the war, 50,000 people were killed at Bergen-Belsen, not in gas chambers, but through German neglect and cruelty. This is where Anne Frank died, succumbing to typhus. When the camp was liberated in April 1945, the conditions were so vile, so inhumane, and disease was so rampant, that British liberators burned most of it to the ground. A large portion of those 50,000 deaths happened in the last few months of the war, including thousands in the days and weeks after the camp was liberated, too sick to be saved.

When the Kastner train arrived at Bergen-Belsen that July, the camp was not what it would become. The conditions were horrid, but there was a better chance of survival.

Even all these years later, Shaul -- just 8 years old at the time -- recalls constant hunger and cold, the endless Appelplatz, or daily roll call.

He also remembers, between barbed wire and electric fences, tomato plants starting to grow -- one bulb, in particular, of light green at first, blooming into deep red, thriving just out of reach.

"After being married, my father told my wife, 'Shaul loves tomatoes,'" Ladany recalls. "'Make sure he always has tomatoes.'"

Shaul's mother shared her meager rations to keep her children alive. At one point, Martha came down with scarlet fever. Even so, the Ladanys maintained hope they'd be set free.

On Dec. 4, 1944, the deal forged between Kastner and the Nazis was finalized. The Ladanys were among 1,400 -- 300 or so of the Kastner passengers had already been sent to Switzerland in August -- who boarded an actual passenger train and left Bergen-Belsen en route to Switzerland.

Somehow, they had survived.

"It's clear that it forged my character, my behavior for the rest of my life," Ladany says. "What you need in sports to succeed is pain, discomfort, difficult times and very difficult situations. I had it. It motivated me to not [allow] the possibility that others control my life."

AS HE HAS FOR DECADES, Shaul lives in a small house in Omer, Israel, a town at the northern edge of the Negev desert, an hour and change south of Tel Aviv without traffic. He has been a professor at Ben-Gurion University of the Negev since the early 1970s. His wife of 58 years, Shoshanna, died in 2019. Their only child, their daughter, Danit, is a member of the Israeli national police force. So is her husband, with whom she has two daughters and a son, Shaul's grandchildren.

Shaul is not prone to public (or private, for that matter) displays of emotion. But when he talks about Shoshanna, his love is palpable. A biochemist with a PhD in endocrinology, she accepted his mania for racewalking. She liked to walk, too -- just not as frequently or frenetically.

The house they shared is a de facto museum, dedicated to two distinct subjects: Shaul's remarkable career in race walking -- there are perhaps thousands of trophies and ribbons on display -- and Shaul's collection of historical artifacts. He treasure hunts at flea markets wherever he goes, looking to add to his collection.

Unsurprisingly, he collects mostly from the era just before the birth of the state of Israel. Shaul and his family came to Israel in 1948, shortly after its creation. After the war, the Ladanys returned to Yugoslavia, but his parents were eager to leave.

"They were fed up with Europe," Ladany says now, sitting at a picnic table on the beach in Tel Aviv, about 60 miles south of Haifa, where he and his family came ashore in 1948 already burdened with a lifetime of suffering.

The Ladanys would start over like so many other survivors. Over the next quarter-century, Shaul would fight as a soldier in Israel's wars, in '56, '67 and '73. During the last two, he rushed home to Israel from the United States, where he was living, to join the fight. All the while, in every spare second, racewalking.

In 1968, Shaul qualified for the Mexico City Olympics. In the 50-kilometer walk, he finished 24th. He was 32 but not yet at his athletic peak. By the time the Munich games were approaching, four years later, he was stronger, faster and considered a medal contender.

The significance of returning to Germany as an Olympian, 28 years after walking out of Bergen-Belsen, was not lost on Shaul.

"I was proud going to Munich," Ladany says. "The Third Reich wanted to eliminate us and we are still here. We are able -- proudly -- to compete at the same level with the rest of the world. I was very happy even when one of the headlines in Munich was: Shaul Ladany is walking on familiar grounds."

Munich. The birthplace of the Nazi movement. The city where the seeds of the Holocaust had been planted was now where the Games of the Twentieth Olympiad were to take place. Why? Because the Germans -- the West Germans -- wanted to showcase a nation transformed, a country not committed to aggression, but instead the brotherhood of man. They were calling the Munich Games the Serene Olympics, the Cheerful Olympics, the Happy Olympics. This fortnight was intended to be the opposite of the 1936 Olympics in Berlin, which took place three years after Hitler came to power, and which the Third Reich turned into a pageant of German might.

At 36, Ladany was older than most of his teammates and had experienced things they hadn't.

"I was the only survivor on the team and, I believe, the only that spoke German," Ladany says.

The Israeli team, including Ladany, were compelled by the Israeli Olympic Committee to attend a special ceremony at Dachau, the first Nazi concentration camp, about 10 miles northwest of Munich. Ladany didn't want to go; the committee said he must.

"I stood at the gate of Dachau and didn't enter," Ladany recalls. "This was the first time I was somewhere near a concentration camp again. I didn't participate closely in the ceremony."

Meanwhile, the West Germans were so determined to present a cheery image to the world that security was sacrificed. They didn't want anything resembling 1936.

Shlomo Levy, an Israeli photojournalist, was working the Games for the organizing committee, as an interpreter attached to the Israeli team. He remembers the atmosphere in the early days of the games as purely joyful -- for everyone.

"Everybody could do what they want -- music and dancing -- and the first 10 days, it was really like this," Levy says. "We didn't [think] about security, that we have to be afraid [of] something. For what?"

The first several days of the Games included some spectacular performances, especially in the Olympic pool from the American Mark Spitz. Spitz had been a disappointment in Mexico City, winning only two gold medals, both in relay races. Four years later, he was hoping to win seven. Not only did he go 7-for-7: He set seven world records, in four individual races and three relays.

On Sept. 3, eight days after the Opening Ceremony, it was finally time for Ladany's race, the 50-kilometer walk, beginning and ending at the Olympic stadium. He would struggle.

"I planned to walk the first 5-10 kilometers at the pace of five minutes per kilometer," Ladany says. "Reaching five kilometers, I found myself among the leaders -- much better than my Israeli record for five kilometers."

Too fast, he thought. Reduce the speed.

Ladany ended up finishing 19th, in four hours, 24 minutes and 38 seconds.

"I was disappointed," he says.

But not crushed. The games would go on, Ladany thought, and he was going to enjoy himself. The day after his race, Ladany and most of the rest of the Israeli team attended an evening performance of "Fiddler on the Roof." Shmuel Rodensky, a legendary figure in Israeli theater, was starring in the production, playing Tevye, the role originated by Zero Mostel on Broadway. There is a photograph of Rodensky and the Olympians, all wearing team blazers, beaming.

"We did not know that this photograph, to many of us there ..." Ladany says. "This is the last photograph of their life."

Around midnight, Ladany says the Israelis got back to their apartments in the Olympic Village. Most of the team was staying in a two-story building at 31 Connollystrasse, the street named for the great American hammer thrower Harold Connolly. In Apartment 1, there were four Israeli coaches and two referees. Ladany was in Apartment 2 with two fencers, two target shooters and a swimmer, who wasn't competing but unofficially coaching. In Apartment 3, there were six wrestlers and weightlifters. In Apartment 4, there were team officials and medical personnel, and in Apartment 5 was Shmuel Lalkin, the head of the delegation. Levy, the photographer and interpreter, was in Apartment 6. The two women on the team were staying elsewhere in the village, and Israel's two Olympic sailors were hundreds of miles away in Kiel, near the Baltic Sea.

At 1 a.m., Ladany went to Apartment 1 to lend his alarm clock to the wrestling coach, Moshe Weinberg, who had to get up early. Ladany stayed up until 3, clipping newspaper articles for his scrapbook.

WHAT DID BLACK SEPTEMBER, the militant Palestinian organization that carried out the Munich massacre, want? The plan was to take hostages -- Israeli Olympians -- and trade them for 234 prisoners in Israel, as well as the leftist terrorists Andreas Baader and Ulrike Meinhof, who were imprisoned in Germany. But there was also a propaganda objective to their mission.

They wanted to remind the world of the Palestinian cause, to focus attention on their grievances.

They entered the village around 4:30 a.m., hopping over a fence, armed with AK-47s and hand grenades, and quickly made their way to 31 Connollystrasse.

They entered Apartment 1 first, then went to Apartment 3. Why they skipped over Apartment 2, Ladany's apartment, no one knows. Almost immediately, they killed Weinberg and fatally wounded Yossef Romano, a weightlifter. Then they moved the athletes from Apartment 3 into Apartment 1 -- but one of them, the wrestler Gad Tsabary, escaped. The terrorists managed to take nine hostages, in addition to the men they had killed. The hostages were Andrei Spitzer, the fencing coach; Amitzur Shapira, the track coach; Kehat Schor, the shooting coach; Yossef Gutfreund, a wrestling referee; Yakov Springer, a weightlifting referee and fellow Holocaust survivor; the weightlifter David Mark Berger, originally from Cleveland; the weightlifter Ze'ev Friedman; and wrestlers Eliezer Halfin and Mark Slavin.

In Apartment 2, Zelig Shtorch, one of the marksmen, was awakened by the commotion.

"I felt something heavy disturb my sleep and sat up in bed," Shtorch says. "Henry Hershkowitz [the other Israeli Olympic marksman] was standing by our window facing the street. He pulled the curtain, looked out and was quiet. I said, 'Is something wrong?' He said, 'Didn't you hear gunshots?'

Shtorch opened the door and walked around outside. Nothing seemed out of the ordinary, but then he saw a man who wasn't one of the coaches or referees at the door of Apartment 1, holding a gun and grenade. Shtorch saw blood outside the door to Apartment 3, too, so he went back into his apartment and awoke Ladany with a tap on the shoulder.

"He says, 'Arabs killed Mooney,' and disappears," Ladany says.

Ladany opened the door of their apartment and saw, a few feet away, a terrorist in heated conversation with four German security guards, who are pleading with them to allow wounded hostages to be treated.

"He answered no -- in what language I don't remember," says Ladany. "She wanted to convince him, saying, 'You should be humane.' He replied, 'Jews are not humane either.' Later on, I learned that man was Issa, [alias of Luttif Afif] the head of the terrorist group."

Ladany closed the door, walked to the bathroom and relieved himself. He was calm. The occupants of Apartment 2 decided it was time to leave. Four left, but Ladany and Shtorch -- clutching his competition rifle in his hands -- stayed. Ladany, meanwhile, walked out of the apartment and along the exterior wall of 31 Connollystrasse to Apartment 5, which housed the head of the delegation. He, too, was calm, Ladany remembers. Shmuel Lalkin was perched at his desk, making phone calls, alerting those who needed to know what was happening. They were only 30 feet from Apartment 1, where their teammates were being held hostage at gunpoint.

Eventually, Ladany and Lalkin left. So, too, did Shtorch, deciding against shooting at the terrorists.

"For 50 years," Shtortch says. "I've been thinking about how it could have gone down."

What would transpire over the next 18 hours has been told many times: in books, documentaries, scripted films. Reduced to its essence, the terrorists set several deadlines, insisting that if their demands were not met, they'd kill all the hostages. But the deadlines came and went without executions.

Throughout the day, German officials tried unsuccessfully to negotiate the release of the hostages. The Games continued, despite the murders of two men -- two Olympians, Weinberg and Romano -- right in the Olympic Village. Finally, late in the afternoon, the action was paused. Ladany spent most of the day in the headquarters of the Olympic Village, confident that a deal would be made, and his teammates, the nine still alive, would somehow be freed.

Early in the evening, a deal was struck. The Germans were going to provide a plane for the terrorists to fly with their hostages to Cairo, where the terrorists could negotiate further from a place of security. But first, everyone would be transported to the nearby airbase Furstenfeldbruck, where the plane to Cairo waited. They would fly to the airbase in two helicopters.

From his vantage point in the headquarters, Ladany saw his teammates boarding the helicopters.

"At that time, we did not know whether the Israelis were part of any rescue plan," Ladany says. "We knew the helicopters took the nine hostages with the terrorists and flew away. We hoped somehow they [would] be rescued, but we did not know what was planned."

The helicopters made the 20-mile trip and landed on the tarmac just ahead of 11 p.m. Soon, reports circulated that the Germans had rescued the hostages. In fact, the morning edition of the Jerusalem Post said just that.

"At midnight, I was able to get a line to my wife in Israel," Ladany says. "Around that time, a radio broadcast in Munich [reported] all the hostages were safe. We were so happy. We embraced each other and went to sleep."

The reports, of course, were erroneous. Not only had the hostages not been rescued, but they were all dead.

For 50 years, the details have been debated and disputed. There have been investigations, allegations, recriminations. German government officials had not intended to let the terrorists leave with hostages and had placed sharpshooters on the roof of the control tower at the airbase and another team of police officers on the airplane.

A firefight broke out. In the melee, terrorists killed the hostages and blew up one of the helicopters with a hand grenade. They also killed a German police officer. Five terrorists were killed, and three were captured alive.

Jim McKay of ABC Sports, who'd been anchoring the coverage from the Olympic Village, delivered the news to his American audience at 3:30 a.m. in Munich.

"When I was a kid, my father used to say say, 'Our greatest hopes and our worst fears are seldom realized,'" McKay said. "Our worst fears have been realized tonight. They've now said that there were 11 hostages; two were killed in their rooms this mor -- yesterday morning. Nine were killed at the airport tonight. They're all gone."

Ladany went to bed thinking his teammates had been rescued. But within a few hours, he and the other Israelis who survived would find out the truth.

"Some of them cried," Ladany remembers. "I never cry. I'm sorry."

It is not a point of pride for Shaul. When Shoshanna died, he didn't cry either. He still talks about how awful her passing was.

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A life of remarkable resolve - The story of Shaul Ladany, survivor of the Holocaust and Munich massacre - ESPN

The U.S. and the Holocaust – Eight, Arizona PBS

Posted By on September 23, 2022

Premieres Sunday, Sept. 18 at 7 p.m.Parts 2 and 3 air Tuesday, Sept. 20 and Wednesday, Sept. 21 at 7 p.m. each night

THE U.S. AND THE HOLOCAUST, a new three-part documentary directed and produced by Ken Burns, Lynn Novick and Sarah Botstein, explores Americas response to one of the greatest humanitarian crises in history. The film examines the rise of Hitler and Nazism in Germany in the context of global antisemitism and racism, the eugenics movement in the United States and race laws in the American south. The series, written by Geoffrey Ward, sheds light on what the U.S. government and American people knew and did as the catastrophe unfolded in Europe.

Combining the first-person accounts of Holocaust witnesses and survivors and interviews with leading historians and writers, THE U.S. AND THE HOLOCAUST dispels competing myths that Americans either were ignorant of the unspeakable persecution that Jews and other targeted minorities faced in Europe or that they looked on with callous indifference. The film tackles a range of questions that remain essential to our society today, including how racism influences policies related to immigration and refugees as well as how governments and people respond to the rise of authoritarian states that manipulate history and facts to consolidate power.

The film also offers little consolation to those who believe that the challenges posed by nativism, antisemitism, xenophobia and racism are buried deeply and permanently in the past. The institutions of our civilization [are] under tremendous stress, warns writer Daniel Mendelsohn, who shares his familys story in the film. The fragility of civilized behavior is the one thing you really learn, because these people, who we now see in these sepia photographs, theyre no different from us. You look at your neighbors, the people at the dry cleaner, the waiters in the restaurant. Thats who these people were. Dont kid yourself.

Ultimately, THE U.S. AND THE HOLOCAUST features a fascinating array of historical figures that includes Franklin D. Roosevelt, Charles Lindbergh, Dorothy Thompson, Rabbi Stephen Wise, and Henry Ford, as well as Anne Frank and her family, who applied for but failed to obtain visas to the U.S. before they went into hiding. This unexpected aspect of the Franks story underscores an American connection to the Holocaust that will be new to many viewers.

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The U.S. and the Holocaust - Eight, Arizona PBS


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