Jewish American Heritage Month

Posted By admin on March 14, 2022

We request that the above-mentioned procedures listed below are duly complied with. These procedures do not dispense with the careful reading of the procedures described below:

By Decree-Law, it is mandatory to hold a certificate issued by the Portuguese Jewish Communities - duly registered locally under the status of religious legal entities, that is, the Jewish Communities of Lisbon (CIL) and of Porto (CIP).

The Jewish Community of Lisbon has made available:

The burden of proof rests on the applicant, who must provide as much evidence as possible, of all kinds, showing direct or collateral progenyand the tradition of belonging to a Sephardic community of Portuguese origin. In fact, since a very large number of Spanish Jews migrated to Portugal when they were expelled from Spain, proving Spanish ancestry from families known to have lived in Portugal is also acceptable. Please note that our internal Experts Committee verifies the information provided but does not run genealogical studies itself.

Administrative documents

Means of proof

Applicants are expected to provide different means of proof and it is understood that they will not be the same in each particular case and some people wont be able to provide all of them:

The Jewish Community of Lisbon informs:

We propose this model bellow - A genealogical description with the direct ancestors in text .(download)

Model B Genealogical Description PT EN.doc

All the above may be presented in Portuguese, Spanish, French or English.

All the applications and attached documents/means of proof are kept in our records for future reference and a list of all issued certificates is sent monthly to the Portuguese Ministry of Justice.

See below the complete list of documents to be presented (end of page)

Donations

Please check with our Customer Service information about donations to do this process. These donations will be used in the development and maintenance of our services and activities which guarantee the continuation of culture and traditions in our jewish community, as well as in the Portuguese society in general, through several solidarity programs with whom the community contributes.

Our Customer Service Staff does a pre-analysis withoutcommitment of any advance donation or final approval obligation. We hereby, clarify that, a first opinion by e-mail is not binding.

On the other hand, the power of the final decision whether it is an approval or a request for more documents that corroborates your sephardic origins is solely taken by theCommission of Analysis.

Also, we inform you that, in case of no approval, the donations given are not refundable, without prejudice of the process come to be analyzed again through presentation of additional documents.

Bank details

IBAN: PT 50 0007 0006 0025 6930 0064 8

SWIFT/BIC: BESCPTPL

Owner: Comunidade Israelita de Lisboa (CIL)

Bank: Novo Banco

Agency: Marqus de Pombal (Lisboa - Portugal)

Account nr. : 0062 5693 0006

or by PAYPAL

Contact

E -mails:

New applicants and general information - click here

For ongoing processes click here

Phones:+351 213 931 130 (Portuguese/English)

PUBLIC ATTENDANCE: Monday to Thursday from 10am to 1pm | 2pm to 5 pm.

Friday: 9am to 1pm.

Closed on Shabbat, Jewish Holidays and Portuguese Bank Holidays

The application should be presented to the Portuguese Central Registry Office (Conservatria dos Registos Centrais) in Lisbon and the Jewish Community of Lisbon has no involvement in the decision or even in the process.

However the law does state that the following documents should be presented, including their translation into Portuguese, duly certified by the Portuguese consulate at the country of origin or residence and bearing the Hague Convention Apostille:

The Portuguese Central Registry Office charges a non-refundable and pre-paid 250 fee per applicant.

You may obtain further and accurate information at the nearest Portuguese Consulate.

Contact

Conservatriados Registos CentraisRua Rodrigo da Fonseca, 1981099-003 LisboaE-mail:registos.centrais@irn.mj.pt

Phone: (+351) 213 817 600Fax: (+351) 213 817 698

Upon the granting of nationality, the Central Registry Office shall issue and mail to the applicants address a Portuguese birth certificate. Portuguese ID documents, such as passports, may then be issued by the nearest Portuguese Consulate.

Do I have to come to Portugal in person? Do I have to reside in Portugal? Do I have to speak Portuguese?

The answer to all the above questions is no. You may be represented by a third party in your application and you neither have to come or reside in Portugal nor to speak Portuguese.

Does my family name have to be in the list of Sephardic names?

No. There are indeed some family names which are commonly accepted to belong to descendants of Portuguese Jewish families but your family name may have changed along the years. In such case, please provide proof of your genealogical relation despite the name change.

Do I have to hire the services of a lawyer?

There is no such requirement concerning the issuing of Jewish Community of Lisbons certification and our community has neither a special partnership with any law office nor shall recommend any specific one. We receive daily applications both from individuals and law firms. However, regarding the stage of preparation and submission of the applications to the Portuguese authorities, you may find that the services of an experienced and qualified lawyer will proof to be quite useful.

Can I file a family application? Can my spouse be granted nationality as well?

Each member of the family, including the children, should file the application separately although, for the purpose of the certification issued by our community (step 1 above), having already checked the documentation of a member of the same family does make it easier to check the documentation. Spouses may apply later for citizenship through the Portuguese Central Registry Office, not under this law amendment or its provisions but as any foreign spouse of a Portuguese citizen.

Did anyone get the Portuguese nationality yet? How long does it take?

Since March 2015, several thousands of foreign citizens were granted Portuguese nationality under this law amendment and only a very small number were refused, mostly due to legal and technical reasons or lack of documentation. The process itself is not complicated but it does take time for the documentation to be gathered, duly translated and certified, and obviously thoroughly verified by all the parties involved. Altogether, there are thousands of pending applications and the applicant must be patient and wait for a nationality assignment process to take place beyond 18 months. The certification period of the Jewish Community of Lisbon varies and will depend on the quality and organization of the documentation with which the process is submitted by the applicant and the degree of complexity of the respective process.

Application Form Model B - example List of documents

The rest is here:

Lisbon Jewish Community - cilisboa.org

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Posted By admin on March 14, 2022

Sharon! Your grandmothers cookies!! was the excited direct message from our friend Ruth when she saw our Instagram post about the upcoming Sephardic Spice Girls Iraqi Master Bake Class.

In those few words, she telegraphed so much. You see, my grandmother Nana Aziza made the most incomparable, most delectably tasty baba tamar. Baba tamar are the best treat youve probably never hada thin four inch round cookie made with a crispy, unsweetened dough and a soft, chewy date filling. About 30 years ago, Ruth and her husband Todd were initiated into the fan club of my grandmothers delicious baking.

In our family, my grandmothers baba tamar were highly prized (and jealously guarded). On baking days, she would start early. She would proof the yeast and mix it with the flour, oil and water. She would knead the dough until it was a wonderfully soft, stretchy texture. She would cover it with a muslin cloth and let it rest, like a precious baby. She would soften the pitted date paste with a bit of oil and in her own untraditional take on the recipe, she would add crushed walnuts.

Watching her oiled hands work the dough and dates was like watching a magician at work.

Watching her oiled hands work the dough and dates was like watching a magician at work. Roll the dough into balls. Roll the date mixture into balls. Press the dates into the middle of the dough and make it disappear. Take the wooden rolling pin and flatten the dough into a perfectly round cookie with no date filling breaking through the thin crust of the cookie. Turn the end of the rolling pin and make four indentations in the center. Brush with the egg wash and sprinkle sesame seeds on top.

Then the cookies would be lined up on baking sheets and placed in a warm oven. The cookies had to be watched with a hawkish eye too little time in the oven would result in a pale doughy cookie, too long and theyll have the texture of a hard brick.

My grandmother would pack the cookies in brown paper bags to give to her children and grandchildren. The rest would be stored in a big airtight container to serve to guests with a cup of her cardamom scented mint tea.

Every year before Purim, there is a community bake at Kahal Joseph, with grandmothers teaching their children and grandchildren how to make traditional Iraqi pastries cheese sambusak (dough pockets stuffed with feta cheese), malfouf (flaky filo pastry cigars filled with crushed walnuts), crispy almond macaroons and, of course, baba tamar.

This year, Rachel and I were determined to do a Purim baking class to empower women (and ourselves) to make these seemingly complicated recipes. Two weeks ago, we had a Sephardic Spice Girls Master Bake at Kahal Joseph. Yvette Dabby, the President of Kahal Joseph, her sister Rosie Nissan, Orly Kattan and other volunteers made a massive amount of dough, date filling and cheese filling to facilitate the Bake.

Yvette, who left Iraq in 1971 with her husband Joe and a degree in architecture, explained that in Baghdad, all the women would gather together to bake for Purim. They would arrange the treats on silver trays and give them as Mishloach Manot.

The evening was a huge success with over sixty women (and a few intrepid gentlemen) happily learning to make baba tamar and cheese sambusak.

Rachel and I saved a dozen baba tamar for Ruth. Sharon

Date Filling2 cups pitted dates1/4 cup olive oil3 tablespoons water1/4 cup crushed walnuts

In a frying pan, over very low heat, combine dates and olive oil. Stir for 5 minutes until the date mixture is soft. Add water and walnuts and stir until it becomes a smooth paste.

Set aside to cool.

Garnish3 eggs1 tablespoon honey1 tablespoon water1/2 cup sesame seeds

In a small bowl, beat together the eggs, honey and water. Set aside.

Photo by Alexandra Gomperts

Lately, I have been nostalgic for fijuelas, the fried crispy delicate sweet treat that my mother made every Purim. My mother would prepare the light dough and stand in front of the stove, quickly frying batch after batch of perfectly uniform strips of dough into rolled fijuelas. Then she would dip them into a lemon-scented sugar honey syrup. While they go by many different namesfijuelas, fazuelas, hojuelosthey are an iconic pastry common to the cuisines of Sephardic Jews from Spain to North Africa, from Italy to Argentina.

Hlne Jawhara Piner, author of Sephardi: Cooking the History, writes that these Sephardic treats are a recipe that dates from the late Spanish Middle Ages. They are first mentioned in a famous story, La Lozano Andaluza. In the 16th century, Andalusian author Francisco Delicado writes about a Jewish woman fleeing the Inquisition. Having found refuge in Rome, she tells another woman that when she lived in Andalusia, she used to prepare hojuelas.

This scholar of food and medieval history says that their characteristic form is undeniably reminiscent of Esthers Megillah. She adds that Christians in Spain still eat this dessert for a special feast called Semana Santa, a holiday that always falls within days of Purim.

I will always remember my mothers kitchen in Morocco, with every surface covered with thin strips of dough ready to fry for fijuelas. Traditionally, the dough was rolled out flat with a rolling pin and cut into long ribbons. But then the pasta machine came to Casablanca. My mother would clip hers to the side of the table, she would put the dough through with one hand, I would crank the handle for her and she would catch the thin strips of dough on the other end.

I will always remember the big Purim Seudahs of my Casablanca childhood.

I will always remember the big Purim Seudahs of my Casablanca childhood. The meal always included letrea, homemade egg noodles flavored with Saffron. Dessert was lots of Moroccan cookies and best of all, freshly fried fijuelas.

When I set out to make my own fijuelas, I was very surprised that twirling the dough to get the scrolled form wasnt as easy as my mother made it look. But the more I practiced, the easier it got and by the end, my fijuelas were pretty enough.

I shared them with my family, bringing a huge smile to all their faces.

Wishing you a happy Purim with a world that is turned right side up.

2 extra-large organic eggs(break eggs open and keep the largesthalf for measuring oil and water)2 eggshells olive oil1 eggshell water1 eggshell orange blossom water (or plainwater)Juice of one lemonA big pinch of kosher salt teaspoon baking powder400g all-purpose flour (approximately 3 cups)

Almibar (Syrup)2 cups sugar1 cup waterI lemon, cut in quarters8 tablespoons honeyPeel of one lemon

In a large bowl, mix eggs, oil, water, orange blossom water, salt, baking powder and lemon juice.

Slowly add the flour and mix well. When the dough comes together and is not sticky, stop adding flour (there may be some unused flour.

Cover the dough with a dish towel and let stand for 20 minutes.

Form the dough into a log and cut into 3 to 4 pieces.

Take a piece of dough and make2 inchwide long, thin strips, using a pasta machine or a rolling pin. Then cut the strips until they are approximately 8 inches long.

In a large anddeep fryingpan, warm oil over low to medium heat.

Pick up one end of the dough strip and insert it between the tones of a fork.

Dip the fork and the dough into the warm oil. As the dough starts to blister, lift up the other end of the dough, slowly feed it into oil and slowly rotate the fork, wrapping the fried dough around the fork.

Once a coiled pastry is formed, remove from the oil and place on paper towel to drain. Continue to process until all the dough strips are fried into coil shapes.

Make the syrup by adding all the ingredients into a small pot. bring to a boil, keep stirring and when the syrup starts to thicken and feel heavy on a spoon, turn it off.

Dip oneFijuelaat a time into the syrup, and cover all sides, place on a serving platter.

Best when eaten same day. Can be kept in a well-sealed container for a few days.

Sharon Gomperts and Rachel Emquies Sheff have been friends since high school. The Sephardic Spice Girls project has grown from their collaboration on events for the Sephardic Educational Center in Jerusalem. Upcoming events include interviewing Chef Shimi Aaron at the WIZO Purim Luncheon and a Sharsheret Passover Cooking Webinar. Follow them on Instagram @sephardicspicegirls and on Facebook at Sephardic Spice SEC Food. Website sephardicspicegirls.com/full-recipes

See original here:

A Date with a Purim Destiny and The Rolled Up Sweetness of Fijuelas - Jewish Journal

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Posted By admin on March 14, 2022

ALBUQUERQUE, N.M. (AP) A busy street west of the river takes its name from a settlement that existed before Albuquerque was even an idea.

Atrisco Drive and the Atrisco Land Grant for which its named are a monument to the first wave of European immigrants to arrive in New Mexico, the Albuquerque Journal reported.

The grant and the history of its heirs lives on today through the The Atrisco Companies and the Atrisco Heritage Foundation. Albuquerque Public Schools opened a high school on the West Mesa in 2008 and named it Atrisco Heritage in recognition of the areas settlers.

Atrisco Drive starts in the South Valley and travels north, breaking as it passes over Interstate 40 and Coors Boulevard, finally ending close to the Petroglyph National Monument. A drive along the road offers a glimpse of modern-day dwellings, but the area was once home to a colony of people who arrived with Spanish explorer Don Juan de Oate. These pioneers settled along the western banks of the Rio Grande in 1598 and used the land to farm and raise livestock.

They were the first non-Native settlers to come to this state, said Peter Sanchez, chief executive officer of The Atrisco Companies. They were the original immigrants to come to our lands. This was 10 years prior to English landing on the East Coast. Its important to understand the beginnings of our state and how people began to come to our state.

His convoy included mostly Spaniards, but there were also Mexican Indians, Greeks, Africans and Sephardic Jews.

The name Atrisco comes from the Native Nhuatl word atlixo or aixco. Several possible meanings are attributed to the words, including upon the water, on the water, near the waters and the surface of a body of water.

Some suggest that the settlers named the area after their homeland in the Central Valley of Mexico, which was then New Spain. The meaning or reason for the original name may vary, but what is clear is that the early Atrisco people were influenced by their proximity to the river.

Its a Native term about being near the river, he said. That name did not exist in Spain at the time.

These people made their lives there at the behest of Oate, who traveled to New Mexico to establish small Spanish settlements along the Rio Grande in an effort to claim the territory for the king of Spain. Sanchez said the geography of the South Valley made it an ideal location for a settlement.

It was the largest grass flatland area from Los Lunas to Bernalillo, he said. It was prime property for growing crops and things like that. The west side of river was chosen because of the sun.

Nearly 100 years later in 1692, Spain granted the colonists a 67,000-acre land grant that spanned from the Rio Puerco in the east to the mesa in the west.

The 1680 Pueblo Revolt had stalled Spanish settlement in the area, but it once again came under control of the Spanish when Don Diego de Vargas succeeded in reoccupying the territory of New Mexico. By 1760, more than 200 people had come to live in what was now known as Villa de Atrisco.

According to The Atrisco Companies historical records, today there are 50,000 land grant heirs linked to those first settlers. The way of life started by their ancestors began to die out. The grasslands in the middle Rio Grande Valley were depleted by the early 1900s. The industrial revolution also changed the way Americans labored. Farming was no longer the only industry.

The majority of the Atrisco Land Grant was incorporated into Westland Development Co. Inc. in 1967, and the heirs became stockholders. It was a move rebuffed by many heirs, who could trace their roots in the area back 400 years.

One of those was famed author Rudolfo Anaya, who received the shares from his parents. He criticized the move, saying the ancestors would not want them to sell the land and instead had intended it to be used for the social good of the community and future generations.

The value of my inheritance as represented by my shares means nothing to the stockbrokers of Wall Street, he said in a 1967 Albuquerque Journal op-ed piece. The value of my shares means everything to me. They are a thread I hold to my history. I would not give them up. I will not put my history and culture for sale on Wall Street.

Ultimately, in 2006, the Atrisco Land Grant landed in the hands of commercial developers. Some heirs still call the South Valley home, living on the land claimed by their ancestors so many years ago, but Albuquerque, Atriscos larger neighbor to the east, eventually gobbled it up, bringing with it the pressure for commercial growth and development that is seen there today.

See the rest here:

Inspired by the river, settlers chose the name Atrisco - Jacksonville Journal-Courier

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Posted By admin on March 14, 2022

Lyric Fest presents an exciting program of world premieres from ten composers in The Song Catcher, a concert centered on re-imagining the folk song. The folk song is appreciated for its direct expression and narrative quality, and honors world culture as well as speaks to our shared humanity.

The Song Catcher looks to the long tradition of composers who have used the folk song as a touchstone for their creativity. Performances will be held on Saturday, April 9, 2022 at 3:00pm at the American Philosophical Society in Philadelphia, PA, and on Sunday, April 10, 2022 at 3:00pm at Bryn Mawr Presbyterian Church Sanctuary in Bryn Mawr, PA.

The concert features world premieres of folk song-inspired works by Gregory Brown (The Ballad of Anna Rosina), John Conahan (American Dreams), Michael Djupstrom (Sejdefu majka buase), Melissa Dunphy (Eat the Rich), Jennifer Higdon (Little River Songs), Allen Krantz (Three Sephardic Songs), Gilda Lyons (El Zopilote), Robert Maggio (The Story of Cherokee Rose), Jeffrey Scott (A Morte Devager), and Benjamin P. Wenzelberg (Through the brightening air). These new works will be partnered with dramatic storytelling by Charlotte Blake Alston, and performed by soprano Cree Carrico, mezzo-soprano Devony Smith, tenor Steven Brennfleck, baritone Jean Bernard Cerin, pianist Laura Ward, and instrumentalists from Orchestra 2001.

"The idea was to create new works inspired by the spirit of the folk song," says Artistic Director Suzanne DuPlantis. "We didn't know how the composers would respond to this idea, but in fact, it was met with complete enthusiasm from all of them. They were encouraged to explore their own culture or a culture that interested them, or simply to make of it what they wanted. The resulting variety is amazing. Jennifer Higdon's is Appalachian in spirit, and she wound up writing both words and music. Melissa Dunphy wrote a modern folk protest song in the spirit of Woody Guthrie and Gil Scott-Heron, Jeffrey Scott wrote a Brazilian inspired piece setting a poem that spoke to him, and our youngest composer Benjamin P. Wenzelberg, composed a setting of a Yeats poem that is folkloric in mood. These are only four of ten completely unique pieces!"

Lyric Fest's 2021-22 season continues with Anything Goes on May 17 and 18, 2022 at 7:00pm, featuring Randall Scarlata, Suzanne DuPlantis, and Laura Ward; and The Art of Song on June 3, 2022 at 7:30pm, featuring Justine Aronson, Gilda Lyons, Elisa Sutherland, Meg Bragle, James Reese, Steven Eddy, Laura Ward, and Michael Brofman.

Concert InformationThe Song CatcherSaturday, April 9, 2022 at 3:00pmThe American Philosophical Society | 104 S. Fifth St | Philadelphia, PATickets: $25Link: https://lyricfest.org/tickets/

The Song CatcherSunday, April 10, 2022 at 3:00pmBryn Mawr Presbyterian Church Sanctuary | 625 Montgomery Ave | Bryn Mawr, PATickets: $25Link: https://lyricfest.org/tickets/

Program:GREGORY BROWN: The Ballad of Anna Rosina (text by Todd Hearon) [World Premiere]JOHN CONAHAN: American Dreams [World Premiere]Shenando (based on the traditional "Shenandoah")Big Rock Candy Mountain (based on the traditional folk song)MICHAEL DJUPSTROM: Sejdefu majka buase (traditional Serbs-Croatian text) [World Premiere]MELISSA DUNPHY: Eat the Rich (lyrics by Ozzie Jones) [World Premiere]JENNIFER HIGDON: Little River Songs [World Premiere]Little RiverBlue SmokeALLEN KRANTZ: Three Sephardic Songs (traditional Sephardic folk song texts) [World Premiere]GILDA LYONS: El Zopilote (traditional Nicaraguan lyrics, adapted by the composer) [World Premiere]ROBERT MAGGIO: The Story of Cherokee Rose (lyrics by Justin Warner) [World Premiere]JEFFREY SCOTT: A Morte Devager (poem by Martha Medeiros) [World Premiere]BENJAMIN P. WENZELBERG: Through the brightening air [World Premiere]"The Song of the Wondering Aengus" by W.B. Yeats

Artists:Charlotte Blake Alston, narratorSteven Brennfleck, tenorCree Carrico, sopranoJean Bernard Cerin, baritoneDevony Smith, mezzo-sopranoLaura Ward, pianoInstrumentalists from Orchestra 2001

Lyric Fest has been hailed in the press as "An irresistible mix of high art and humane feeling... As entertaining as a well-managed party" (Broad Street Review). Founded in 2003 with the goal of celebrating and revitalizing the art song tradition, it is the only performing arts organization in the Mid-Atlantic region with a primary focus on song in all its varied expression.

Lyric Fest has produced and presented over 100 distinctly crafted and curated concert programs. Each has featured multiple artists of national and international stature sharing song through theme and story, together with the spoken word. The organization has defined commissioning new works as an integral part of its mission and programming philosophy. To date, Lyric Fest has commissioned an impressive body of more than 200 new American songs from many of the nation's preeminent composers.

Lyric Fest is run by two of its founders, artistic directors Suzanne DuPlantis and Laura Ward. Known for their excellence and innovation in creating rich, thematic, accessible concerts, Lyric Fest performs throughout the Philadelphia region, and has brought programs to Washington DC; Moorestown, NJ; Wilmington, DE; New Orleans, LA; Pittsburgh, PA; Brooklyn and New York City, NY; and San Jose, CA. Learn more about Lyric Fest at lyricfest.org.

Excerpt from:

Lyric Fest Presents Concert of World Premieres, THE SONG CATCHER: THE FOLK SONG RE-IMAGINED - Broadway World

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Posted By admin on March 12, 2022

Posted Mar 10, 2022, 5:00 am

Samantha ChowCronkite News

SCOTTSDALE Would you like to breathe out of your nose or your mouth? Robert Sutz asked.

Either is fine, replied Werner Salinger, a survivor of Nazi atrocities.

Sutz considered this for a moment, then reached for a plasterbandage, dunked it in water and laid it over Salingers lips. TheScottsdale artist continued applying the casting material until onlySalingers bright blue eyes could be seen.

Forty-one minutes later, Sutz ran his fingers beneath the moldshardened edges and peeled it away from Salingers face, now preserved ina life mask.

Over the past 30 years, about 200 other Holocaust survivors,liberators and righteous gentiles many of whom have since died havesat in Sutzs chair and had their faces preserved.

It was cold, but I dont mind cold, and it was wet, Salinger said,laughing. It wasnt hurtful in any way, it was just anotherexperience.

Sutz will spend the next month or so painting Salingers mask to look lifelike hence the name life mask".

Along with casting their faces, Sutz captures his subjects storieson video and paints scenes they recall from the Holocaust the genocideof an estimated 6 million people in Adolf Hitlers Final Solutionfrom 1941 to 1945.

Salingers story goes back to Kristallnacht, or the Night of BrokenGlass, in 1938. On Nov. 9 and 10, Nazis torched and vandalized thousandsof Jewish synagogues, homes, schools and businesses across Germany.About 100 people were killed and 30,000 Jewish men were arrested andsent to concentration camps.

I remember very vividly the broken glass I could see it from ourapartment across the street and the smoke from the burning synagoguewas just a block away, said Salinger, 89. It was a very vivid memoryfor me; I was 6 years old.

Roughly two months later, on Jan. 12, 1939, his family fled to the U.S.

Im doing this really for my parents, Salinger said. They would be very proud to know of my involvement today.

Sutz, who is 92, said his inspiration for creating life masks comesfrom his father, President Abraham Lincoln and film director StevenSpielberg.

His father, who was Jewish, was born in Bialystok, Poland, but movedto Chicago when he was 12. Years later, when Hitler began his rise topower, Sutzs father returned to Bialystok to warn his family andattempt to persuade them to move to the U.S., but they refused.

They thought that Hitler was a crazy man and that people arent going to pay attention to him, Sutz recalled.

So Sutzs father packed up and returned to the U.S. without them. The rest of his family later died in concentration camps.

Many years later, shortly after Sutzs 13th birthday, he visited an exhibit where a life mask of Abraham Lincoln was on display.

I got the chills because I felt his presence. It was something thatreally excited me, Sutz said. I told myself at an early age that Iwould like to learn how to make life masks.

He eventually began making masks of family members, but it wasntuntil the 1990s that Sutz found a deeper purpose for creating lifemasks.

He came across an article in the Chicago Times recruiting people tojoin the visual history project run by Spielbergs Shoah Foundation.Sutz was accepted into the group and went through a three-day trainingon how to interview Holocaust survivors.

Sutz then connected the dots and began making life masks ofHolocaust survivors, liberators and righteous gentiles, as he puts it.Some of the first life masks in Sutzs Holocaust collection came fromdoing these interviews.

Its a funny thing, Im doing this now and Spielberg is unaware ofwhat Im doing, but he kind of introduced me to survivors, Sutz said.

For nearly 20 years, Sutz took the masks on a traveling exhibitacross the country, but eventually it became too difficult. Now, about200 masks are in his art studio east of Old Town Scottsdale.

Sutz recently found a new home for his collection with the ArizonaJewish Historical Society although it wont be on display for at leasta couple of years.

The society plans to build a museum to educate people about genocides throughout history.

This would give people a place to go here locally to learn about theHolocaust (and) learn about other atrocities, as well, said LawrenceBell, director of Arizona Jewish Historical Society.

So far, the society has raised $5 million toward its goal of $15million to build the museum. Bell said the goal is to finishfundraising in 2023 and then maybe build it in 2024.

Sutzs life masks, along with some of his other Holocaust artwork, will be featured.

I think the total grouping will just be awesome reminders that inone way shape or form these people went through some tough times,Salinger said of the mask collection.

Sutz plans to keep creating life masks for as long as he can.

I want to keep doing what Im doing, he said. I just hope I can stay well enough to do more.

- 30 -

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'Life masks' created by Arizona artist to keep stories of the Holocaust alive - TucsonSentinel.com

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Posted By admin on March 12, 2022

Korins is a Tony nominee for his designs for Broadway's Beetlejuice, Hamilton, and War Paint.

David Korins, prolific designer of the stage and screen, will jointhe Academy Awards as the production designer and creative director for the March 27 telecast. Korins returns to the broadcast after having been the designer in 2019.

Korins'Hamilton colleagues Lin-Manuel Miranda and Ariana DeBose are both competing for Oscars at the upcoming ceremony, with DeBose nominated for Best Supporting Actress for her performance as Anita in Steven Spielberg'sWest Side Story, and Miranda nominated for Best Song forEncanto's "Dos Oruguitas." See all the theatre names nominated for 2022 Academy Awards here.

The Tony nominated designer's work for Broadway includes the Tony winning musicals Hamilton and Dear Evan Hansen, as well as Beetlejuice and War Paint. Korins was the creative director and designer of Immersive Van Gogh and Hamilton: The Exhibition, and has collaborated with Sothebys, USC Shoah Foundation, Bruno Mars, Lady Gaga, Kanye West, Mariah Carey, Andrea Bocelli, TED and Gagosian.

His television credits include The 2020 Heisman Trophy Ceremony, Elton John: Im Still Standing A Grammy Salute, Last Week Tonight with John Oliver, and Grease: Live!, for which he won an Emmy Award.

Korins is currently represented on Broadway withHamilton andDear Evan Hansen, with his designs forBeetlejuice andMrs. Doubtfire set to return to Broadway in the coming weeks. He received Tony Award nominations for his designs toHamilton,Beetlejuice, andWar Paint.

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Hamlton set design sketch

Hamilton set model

Hamilton set design rendering

Hamilton set rendering

Hamilton

Dear Evan Hansen set design sketch

Dear Evan Hansen set rendering

Cast

Matthew Murphy

Ben Platt

Beetlejuice sketch

Beetlejuice set model

Beetlejuice set design rendering

Beetlejuice set design

David Korins

Mrs. Doubtfire set model

Mrs. Doubtfire set design rendering

Mrs. Doubtfire set construction

Mrs. Doubtfire

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Hamilton Scenic Designer David Korins to Serve As Designer and Creative Director for the Academy Awards - Playbill.com

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Posted By admin on March 12, 2022

Jamal Deibes is the patriarchal vicar for Jordan, while Rafic Nahra is the vicar for Israel. The former directed schools in Palestine, while the Lebanese priest is a great knowledge of the Jewish world. Patriarch Pizzaballa said that their mandate is to teach, govern and sanctify.

Jerusalem (AsiaNews) The Latin Patriarchate of Jerusalem has two new bishops. The Latin primate of Jerusalem Pierbattista Pizzaballa made the announcement in a letter posted on patriarchates website.

With gratitude and joy, I announce to you that the Holy Father, Pope Francis, has designated Fr. Jamal Deibes and Fr. Rafic Nahra as Auxiliary Bishops for the Latin Patriarchate of Jerusalem. Strengthened by the fullness of priestly ministry both Bishops-elect will continue their respective missions as Patriarchal Vicar for the Hashemite Kingdom of Jordan and Patriarchal Vicar for Israel.

Speaking about them, the patriarch noted that both were born and raised here in the East, [where they] have exercised priestly ministry for many years and have now been called from the very bosom of the Mother Church to be Successors of the Apostles with the mandate to teach, govern and sanctify the People of God.

Bishop Rafic Nahra, patriarchal vicar for Israel since 2021, was born on 27 January 1959 in Ismailia, Egypt, to Lebanese parents who had emigrated to that country for work. He grew up in Lebanon. When he was 20, in 1979 he began his studies in Paris, where he graduated in Engineering from the cole Nationale des Ponts et Chausses and practiced his chosen profession for two years.

In 1987, he entered the seminary in Paris, then moved to Rome where he obtained a Bachelor degree in Theology at the Pontifical Gregorian University and subsequently a Licentiate in Sacred Scripture at the Pontifical Biblical Institute.

In 2004 he obtained a Masters in Jewish Thought at the Hebrew University in Jerusalem and subsequently a doctorate in Judeo-Arab literature (2011-2016).

Ordained on 27 June 1992 and incardinated in the Archdiocese of Paris, he held various positions in the French capital before going to the Holy Land as a fidei donum priest and studying highly topical issues such as relations between Christians and Jews, capitalising on the teachings of then Archbishop Cardinal Jean-Marie Lustiger of Paris (Jewish by descent).

In recent years he has worked and embraced Christian migrants and asylum seekers Filipinos, Indians, Eritreans, Sudanese who today represent a significant component of Israels Christian community.

Appointed patriarchal vicar in Jordan in July 2021, Bishop Jamal Khader was born on 3 July 1964 in Zababdeh (Palestine). He entered the seminary in Beit Jala after elementary school, and continued his studies until he completed a Bachelor Degree before being his ordination as a priest on 8 July 1988.

He took his first steps as a priest (and teacher) in Jordan before moving to Rome to complete his education earning a doctorate in Dogmatic Theology at Gregorian University in 1998.

Back in the Holy Land he served as rector of the Latin Patriarchal Seminary in Beit Jala and as chairperson of the Department in Religious Studies at Bethlehem University and dean of the Faculty of Arts. He was also pastor at the Holy family parish in Ramallah and director of the schools of the Latin Patriarchate in Palestine.

Here earthly Jerusalem and heavenly Jerusalem join in prayer and celebration for these brothers of ours who have been elevated to episcopal dignity, said Patriarch Pizzaballa. In the name of the whole Latin Patriarchate, I wish all the best to the bishops-elect and through the intercession of the Holy Virgin Mary, Queen of Palestine, I invoke upon them the blessing of Almighty God.

Last year, speaking to AsiaNews on Israels Remembrance Day, Bishop Rafic Nahra related the tragic consequences of COVID-19 among the survivors of the Shoah, with at least 900 of them dying from the virus.

He noted how dependent we are on each other. The Shoah as well as the human and social devastation caused by the pandemic are a warning that invites us to to look after one's neighbour and not abandon them at times of difficulty.

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HOLY LAND The Latin Patriarchate of Jerusalem has two new auxiliary bishops - AsiaNews

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Posted By admin on March 12, 2022

COMMUNAL leaders have expressed their shock and sorrow after Senator Kimberley Kitching passed away from a heart attack yesterday at the age of 52.

Deputy chair of the Parliamentary Friends of Israel (PFI), just last month she and PFI chair Eric Abetz slammed the Amnesty report branding the Jewish State an apartheid regime, claiming it was littered with errors that rehash discredited claims from other biased reports, and adding, Its wrong in detail and disturbing in its intent.

And in January, Kitching, a Labor Senator for Victoria, took part in a Zionist Federation of Australia (ZFA) commemoration for International Holocaust Remembrance Day during which she laudedALP icon Herbert Evatts role in garnering international support for the establishment of the State of Israel in the wake of the Shoah, and noted, The political spectrum is not linear, but rather its circular, and the far left and the far right meet and I think thats certainly the case with antisemitism.

Haling Kitching as an incredibly warm, intelligent and passionate person with so much more to give this country, ZFA president Jeremy Leibler told The AJN, She was a dear friend of the Australian Jewish community and Israel and will be dearly missed. I send her family and friends my deepest condolences.

The sentiment was echoed by Executive Council of Australian Jewry co-CEO, Peter Wertheim, who said the late Senator was one of the best friends the Jewish community has ever had in the ALP.

He added, I consider it a privilege to have worked with her from the time she entered the Senate in 2016. She combined a sharp intellect with immense personal charm, and brought a genuine depth of knowledge to Foreign Affairs, Defence and Trade issues in particular. We especially revered her as a fearless defender of the State of Israel, with a passion and depth of knowledge that was unsurpassed among her colleagues.

Wertheim further noted,Kimberley was also an Australian patriot in the most meaningful sense of the word Her passing is a terrible loss not only for her family but for the whole country. We will certainly miss her. We extend our deepest sympathies to her husband Andrew. May her memory be a blessing.

Australia/Israel & Jewish Affairs Council (AIJAC) national chairman Mark Leibler and executive director Colin Rubenstein said, AIJAC is saddened to learn of the sudden passing ofwidely respected and admired federal Labor MP, Kimberley Kitching.

Senator Kitching was deputy chair of the Australian Parliamentary Friends of Israel and a true and deeply valued friend to Australias Jewish community. Senator Kitchings untimely passing is a great loss to our community and to Australia as a whole.

We send our condolences to her family, friends and colleagues. May her memory be a blessing.

Stating that Senator Kitching had an outstanding record as a significant public servant across all three jurisdictions in our country, Zionism Victoria president Yossi Goldfarb said, She was a solid friend of our community and of Israel and will be remembered for her integrity, fairness and impressive logical mind.

I send my condolences to her family, loved ones and colleagues. She will be missed.

Tributes also flowed from Kitchings Jewish colleagues in Canberra.

Reaching out across the party divide, Treasurer Josh Frydenberg said he was Deeply shocked and saddened.

Describing Kitching as A warm, loyal, decent person of real conviction who always strongly argued her case, he added, Kimberley had genuine friendships across the political aisle, and will be greatly missed.

Expressing his complete shock and sadness at the tragic loss of my friend, Labor Member for Macnamara Josh Burns said, Kimba was charming, smart and probably the toughest person in the Parliament.

She was a formidable Labor warrior, he continued, and had so much more to give.

Julian Leeser, Liberal Member for Berowra, saidKitching was among the brightest and most principled parliamentarians I have come across.

A Labor warrior with a passion for western civilisation and a great sense of humour.The Parliament and the country are poorer for her passing.

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Posted By admin on March 12, 2022

The Tears of History: From Kishinev to Pittsburgh, by the renowned French historian Pierre Birnbaum, takes its title from the work of the influential Jewish-American historian Salo Baron. In rejecting what he called the lachrymose account of Jewish history, Baron instead insisted that, both in medieval Europe and modern America, our history was more fortunate than Baron and most Jewish historians believed.

In this slim and eloquent work not yet translated into English and published in France as Les Larmes dhistoire: De Kichinev Pittsburg Birnbaum takes up this issue by tracing the rise of antisemitism in the United States. Reading the book just days after the attack on the synagogue outside Fort Worth, I contacted Birnbaum, asking him to explain how Barons belief that American Jews, unlike their European brethren, would never know the valley of tears had now become little more than a historical curiosity. I have translated and slightly condensed his reply.

By Francesca Mantovani

Refuting Salo Baron: In his new book, Pierre Birnbaum traces the rise of antisemitism in the United States.

Robert Zaretsky: Your books title is taken from the work of the historian Salo Baron, who opposed what he famously called the lachrymose conception of Jewish history. Given the focus of Barons work, why do you use him to start a work on the history of antisemitism in America?

Pierre Birnbaum: Salo Baron strove to show that Jewish history, particularly during the Middle Ages, was brighter than the valley of tears portrayed by historians like Heinrich Graetz. Instead, Baron argued, it was only the modern period of emancipation that Jewish history turned lachrymose. Shortly after testifying at Adolph Eichmanns trial, Baron concluded that only American exceptionalism could now give Jews a secure and tearless communal life one comparable to what medieval European Jewry had known, despite the many crusades and anti-Jewish violence that marked those centuries.

Your book suggests that American Jews, unlike their European peers, succeeded in preserving a happiness that, while devoid of glory, was based on lives rooted in flourishing local communities. Could you explain more fully what you mean?

Whether in suburbs or small towns, especially in the Midwest, American Jews had long been sheltered from national crises. As George Washington promised the Touro Congregation, they had found safety under their vine and fig tree. While Jews were largely excluded from political power and Ivy League schools, they nevertheless rose from the poverty of the Lower East Side into the liberal professions. This contrasts with the experience of those French Jews who graduated from elite schools and gravitated towards politics, where, like Adolphe Crmieux and Lon Blum, they became national figures. The consequence for French Jewry, though, is that their prominence spurred a virulent form of political antisemitism that American Jews did not know until the turn of the 20th century.

Kishniev pogrom of 1903 plays a pivotal role in your account. In fact, it becomes a kind of historical and hermeneutical ground zero for American Jews for most of the 20th century. Could you tell us why?

Though it was not the deadliest, the Kishinev pogrom of 1903 occurred in the midst of the great wave of Russian Jewish immigrants to the United States. It thus established itself as a founding event in the collective memory of American Jewry, a memory so vital that it felt as if the pogromists themselves had crossed the Atlantic to attack American Jews. It is striking how, even today, Kishinev remains the point of reference for American Jews whenever they are threatened. The events in Kishinev, which figure in the works of writers like Philip Roth and Saul Bellow, Henry Roth and Bernard Malamud, came to represent the lachrymose history that Baron had denied.

Courtesy of Gallimard

A View From Afar: The title of Pierre Birnbaums book translates to The Tears of History: From Kishinev to Pittsburgh.

Slightly more than a century later, the lynching of Leo Frank in 1915 still shocks. It also serves, in your book, as a counterpoint to the Dreyfus Affair in France. What are the parallels and what was the events impact on American Jews?

For several centuries, not a single American Jew had been killed by dint of being a Jew. The Leo Frank affair thus marks a turning point in the consciousness of American Jewry. On the eve of World War I, a respected member of Atlantas business community, a Jewish American named Leo Frank was accused of murdering Mary Phagan, a young girl whose body was found at the factory he operated. The accusation sparked an explosion of antisemitic writings that aimed the libel of ritual murder at Frank. Though the one witness to the event repeatedly changed his testimony, Frank was found guilty and sentenced to death.

Pardoned at the last minute by the governor, Frank was nevetheless lynched a few days later by a mob. Due to a number of similarities, this event assumed the contours of an American Dreyfus Affair, but with one crucial difference: the centralized French Republic protected Dreyfus against the mobs, while a decentralized American Republic failed to do so.

You observe that, come the 1930s in America, it appears that France had exported its brand of antisemitism to the U.S. How so?

The New Deal radically transformed the destiny of American Jews. For the first time in American history, an effort is made to build a state equipped with powerful programs and institutions with national reach. In some ways, it resembled the model of the French state that had impressed Felix Frankfurter. In fact, as had long been the case in France, Jews like Frankfurter and Henry Morgenthau now rose to high governmental positions, while Louis Brandeis took a seat on the Supreme Court.

Also as happened in France, this newfound prominence of American Jews on the political stage mobilized antisemitic forces like those led by Father Coughlin. As in republican France or, for that matter, Weimar Germany, antisemites in America declared that Jews, having taken over the government, would spell the end of Americas ethnic and religious identity.

Paradoxically, the New Deal offers a raw deal to American Jewry at least insofar as it spurs the growth of antisemitism. How does this happen and what role is played by figures like Felix Frankfurter, who embodies what you call the Juif de ltat.

As in France, the newly-acquired political visibility of American Jews led to the growth of menacing and violent forms of political antisemitism. The period from Roosevelt to Obama has witnessed the rise of the alt-right. It espouses a radical antisemitism, inspired by Mein Kampf and the Turner Diaries (which was written by William Pierce and calls for a Jewish genocide) which has encouraged countless attacks on Jewish institutions and individuals.

From the neo-Nazi march in Charlottesville to the massacre at the Tree of Life synagogue in Pittsburgh, antisemitic violence continues to grow. In fact, the massacre at Pittsburgh, like the lynching of Leo Frank, marked a turning point in American history : the valley of tears has reached your shores, shattering the hopes of Salo Baron.

In your introduction, you cite Alexis de Tocquevilles work on America. Two centuries later, yet another Frenchman Pierre Birnbaum explains America to American readers. What can a French perspective tell us about American that American historians might miss?

During his travels in America, Tocqueville did not meet any Jews. This deprives his Democracy in America of an important comparative dimension with France. The French experience casts light on part of Americas destiny: with the growth of the state and the concomitant rise of Jews into the political system, the destiny of American Jewry, which has shifted from the periphery to the center of public affairs, threatens to fuel the nationalist and populist movements harnessed by Donald Trump. Evidence of this is found with those antisemitic groups that, brandishing the Turner Diaries, joined in the Capitol insurrection blessed by the ex-president. Unhappily, the tear-bathed history of the Jews still has a bright future on both sides of the Atlantic.

A professor at the University of Houston, Zaretsky is also a culture columnist at the Forward. His new book, Victories Never Last: Caregiving and Reading in a Time of Plague will be published in April by University of Chicago Press.

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Posted By admin on March 12, 2022

Dear Rabbi Klass,

I have numerous questions that relate to the Jewish leap year by way of the full month that we add to our lunar year every couple of years. Why is Adar the month picked for this addition? Why do we call it Adar Alef? Why is Purim celebrated in the second Adar? Its also obvious that even though both are named Adar that only one of them must be the real Adar which one?

Shea AronovitchVia e-mail

Answer: We will answer your questions, but not necessarily in the order that you have asked. First, we deal with the name Adar. The Gemara (Jerusalem Talmud, Rosh Hashanah 1:2) cites Rabbi Chanina, who states, The names of the [Jewish] months were brought up with them [the exiles who returned to the Land of Israel] from Babylonia. Indeed, these were not the original names, as we see in the various biblical verses that refer to them only in a numerical fashion (as previously discussed in this column regarding the name of the eighth month Marcheshvan). The Gemara supports Rabbi Chaninas statement by citing the following months and their scriptural sources (all post-exile), Nissan in Esther (3:7), Kislev in Nechemia (1:2), and Tevet in Esther (2:5).

Though not included in the Gemara in Rosh Hashanah, through a scriptural search, we find mention of the month of Shevat in Zechariah (1:7), Adar and Nissan in Esther (3:7), Sivan in Esther (8:9), and Elul in Nechemia (6:15), which are all post-exile references found only in the prophets and Hagiography.

However, we find no scriptural mention of Iyar, Tammuz, Av or Marcheshvan. Our tradition, based on the Gemaras statement [The names of the months were brought up with them], is that these names too were brought up from Babylonia. Indeed, when the exiles came to Babylonia they found a society that used a lunar calendar similar to ours and that they were quite knowledgeable about astronomy.

Eventually, the Babylonian names for the months were popularly adopted. These were the twelve that we currently use in the following order: Nissan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei, Marcheshvan, Kislev, Tevet, Shevat, and Adar. This is quite possibly due to their [the Babylonians, unlike us] having no real need of a leap year. We, on the other hand, need the occasional leap year in order to maintain the seasonal integrity of our festivals. There was no extra Babylonian name to be used for the purpose of a leap month that needed to be added to the Jewish year, and certainly our Sages did not create another Babylonian name for that purpose.

As to which of the two Adars is considered the leap or extra month, it is actually the second, which we refer to as Adar Sheni (or Adar Bet), meaning the second Adar. This is because the Talmud (Baraita, Rosh Hashanah 7a) refers to Nissan (the first of the months and that which immediately follows Adar) as the Rosh Hashana of ibburin intercalations. The Gemara concludes that normally (when ibbur was done only through testimony presented to Beit Din, before our fixed calendar was established), the leap month can only be added before Purim.

The Gemara cites this halacha (Pesachim 6a) to prove the point: We inquire [study in depth] the laws of Pesach before Pesach for thirty days, and explains that once the rabbis have already begun that study, [people] will come to violating the laws of chametz [on Pesach]. Rashi (ad loc, s.v. ati lzilzulei bchametz) explains that this refers to the practice of the rabbis to publicly lecture on the subject of the laws of Pesach for one entire month preceding the festival. Once this process has commenced, people will not accept the testimony of the messengers of Bet Din that an extra month has been added. In such a circumstance the result will be that they will end up eating chametz on what is actually the real Pesach.

As we see it so far, the second Adar is the leap month. If so, why do we celebrate Purim in the second Adar? The Mechaber explains (Orach Chayyim 685:1): If the Rosh Chodesh of Adar that is closest to Nissan [i.e. Adar II] falls on Shabbat, we read Shekalim [the first of the four special Torah readings Shekalim, followed by Zachor, Parah, and finally Parashat HaChodesh].

The Mishna Berura (ad loc., citing Rashi on Megilla 29a s.v. Korin beparashat Shekalim) explains that this is done so that in the time of the Temple they would bring their shekalim in the month closest to Rosh Chodesh Nissan in order to be able to bring offerings from Rosh Chodesh and on from the new shekalim donations.

Also of interest is the dispute between R. Eliezer b. R. Yosi and Rabban Shimon b. Gamaliel (Megilla 6b) as to whether we perform the mitzvot of Purim reading the Megilla and giving matanot laevyonim gifts to the poor during the first Adar or the second. R. Eliezer b. R. Yosi is of the opinion that we observe the mitzvot of Purim during the Adar closest to Shevat, just as in all the other years, as the verse states (Esther 9:27), Bechol shana veshana each and every year, and we have a rule of Ein maavirin al haMitzvot We do not allow a mitzvah to be bypassed, meaning that we perform it as soon as possible.

Rabban Shimon b. Gamaliel derives from the same verse that just as Purim is in the Adar closest to Nissan in an ordinary year, so is it in a leap year, so that we may connect the redemption of Purim to the redemption from Egypt. Thus, according to Rabban Shimon b. Gamaliel, whose opinion we follow, Purim during a leap year is celebrated during the second Adar for a reason unrelated to whether that month is the added one.

Rabbi Dov Aaron Brisman, (Segan Av Beit Din of the Igud Horabbonim Rabbinical Alliance of America, Rav, Philadelphia) addresses this matter as well (Responsa Shalmei Chova, Yoreh Deah 94). He was asked about the proper observance of a yahrzeit for a man who died on the second day of Rosh Chodesh, which is the first day of Adar. The death occurred during a non-leap year, and the deceaseds son wanted to know when to observe the yahrzeit during a leap year Rosh Chodesh of Adar I or of Adar II.

Rabbi Brisman cites Chochmat Adam (Topic 171:1), Kitzur Shulchan Aruch (221:3), and Kol Bo (on mourning), all reflecting the Ashkenazi custom to recite Kaddish on that day (in this case, the first of Adar) in both Adars of a leap year. However, the fast of the one observing the yahrzeit is only observed in the first Adar. This ruling is rooted in Rema (Orach Chayyim 568:7), Magen Avraham (op cit. Sk20), and Shach (Yoreh Deah 402:sk11).

Now, Rabbi Brisman cites the opposing view of the Mechaber (Orach Chayyim 568:7). If the death occurs in Adar during a regular year, the fast is observed on that day in the second Adar of a leap year. Rema posits otherwise that the fast is observed during the first Adar, unless the deceased died during the second Adar of a leap year. In that case, the fast is held during the second Adar of all subsequent leap years. If the death occurred during Adar of a regular year or the first Adar of a leap year, the custom is to fast during the first Adar of leap years. Rema also cites the more stringent view of Mahari Molin to fast on that date in both Adars of a leap year.

As you see, deciding which is the real Adar is not a simple matter and has repercussions as well as practical applications.

(To be continued)

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Q & A: Will The 'Real' Adar Please Stand Up? (Part I) - The Jewish Press - JewishPress.com

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