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Man Charged with Drawing Swastikas on Pavement in Front of West Orange Synagogue – RLS Media

Posted By on February 19, 2022

West Orange

Police in West Orange reported the arrest of a suspect wanted in an incident of bias intimidation and harassment.

According to police, on December 18, 2021, a jogger discovered three swastikas drawn on the sidewalk at the Bnai Shalom Temple at 300 Pleasant Valley Way.

Police officials said that immediately following the incident, the West Orange Police launched an investigation.

According to police, although there was little to go on initially, a lengthy and persistent investigation has now resulted in an arrest.

The identification of the motorcycle as a 2019 Honda CBR300R captured on security cameras ultimately led to a break in the case.

West Orange Police detectives were subsequently able to piece together and trace the path the suspect took when fleeing the scene of the crime back to his home.

According to police officials, a search warrant was issued, and Richard Blasko of Montclair was taken into custody last night and charged with the crime of Bias Intimidation and Harassment.

Police officials said that both the motorcycle and helmet seen in the surveillance video were discovered at the home.

Blasko has no prior arrests related to this specific type of crime.

This is believed to be a random isolated incident, and there is no ongoing threat to public safety.

Anyone with information regarding criminal investigations is urged to contact the West Orange Police non-emergency line at (973) 325 4000.

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Man Charged with Drawing Swastikas on Pavement in Front of West Orange Synagogue - RLS Media

Changing the Paradigms of Memorialization: the Ongoing Story Behind the Babyn Yar Holocaust Memorial Center – ArchDaily

Posted By on February 19, 2022

Changing the Paradigms of Memorialization: the Ongoing Story Behind the Babyn Yar Holocaust Memorial Center

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Babyn Yar, a ravine in the Ukrainian capital Kyiv, witnessed the killing of more than 33,000 Jewish men, women, and children, on September 29 and 30, 1941. The site of one of the largest single massacres perpetrated by occupying German troops against Jews during World War II, Babyn Yar became a symbol of the Holocaust by Bullets.

While the main tragic event took place in 1941, throughout the occupation, the site was used as a killing location by the German forces. In fact, it is reported that 70 to 100 000 people lost their lives in Babyn Yar. With no architecture to the tragedy and only a remaining broken landscape, people struggled with achieving memorialization and public recognition.

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Erased many times, the site was completely terraformed over the years: When retreating, German soldiers burned the bodies, in hopes of leaving no physical traces behind. New constructions replaced historical structures, mudslides happened frequently in the filled ravine, and eventually, a 132 hectares public park ended up covering the entirety of the area. What was once at the outskirts of the city, became an integral part of Kyiv. Considered also an image of resistance against Soviet occupation, the first public acknowledgment of the tragic events of Bayn Yar, took place in September of 1991, 50 years after the calamity and 1 month after the independence of Ukraine from the Soviet Union. While the site held individual small-scale traditional memorials, it was nevertheless hard to memorialize the tragedy on its true scale, with the absence of architectural remnants.

Seeking to address the history of this area and fix the narrative of the Holocaust by Bullets, the Foundation of Babyn Yar was created in 2016 to support the BYHMC - the Babyn Yar Holocaust Memorial Center. In 2019, the organization launched its first architectural competition, with a very rigid and detailed brief. Leading to a project whose conceptual ambitions were really constrained by the program, the contest then acknowledged that the end result cannot look like any typical project, located anywhere in the world. Bringing on board artistic director Ilya Khrzhanovsky, a Russian film director, the advisory committee collectively decided to change approaches, in order to recognize the potential of the site. Acting and thinking on the scale of Babyn Yar itself, a year or so later, Nick Axel, joined the team to guide the Architectural Advisory Board of the Holocaust Memorial Center and bring the most compelling people in the field to discuss and reflect on "how to create a memorial on this 132 hectares site".

With a new vision and new ambition, the project was looking to establish an engaging and personal experience, related to the movements of people around the site. Basically turning the natural space into a memorial, the first step was about imagining a place people will want to return to, with different architectural and artistic interventions. There is not one story to Babyn Yar, there are arguably at least 100 000 stories to Bayn Yar. There is at least one story to every person that died there, explains Nick Axel. Considering that it is crucial not to limit the narrative, the project could not be restricted to 1 single museum. Universally significant, Babyn Yars story recalls not only the violence that occurredon its territory but also all violence taking place around the world. A place of life, the public park, seeks to commemorate death while generating meaningful connections between the shared past and the shared future.

Hoping that Babyn Yar gets recognized as one of the main sites of the Holocaust, the Public-Private collaboration has built 3 main interventions so far: The Mirror Field Installation, the Babyn Yar Synagogue by Manuel Herz, and the Crystal Wall of Crying by Marina Abramovic. Creating new understandings and connections between the here and now, the location-based projects tackled metaphysical experiences, reflecting on limitations while bringing in new ways of engaging with history.

The Mirror Field Installation was the first intervention made by the foundation on the site. Designed and built in 6 weeks, it set the aesthetic standards and defined future expectations. Likely to be a temporary intervention, it is currently located on the site of one of the future main museums. Generating a sonic dimension, this installation draws people in, communicating a deeper level of the story to tell. In addition, the Babyn Yar Synagogue conceived by Manuel Herz was the first architectural element on the site. Recognizing the spiritual aspect, the raison detre behind the tragedy, the project, a building-size pop-up book built in 5 months, recreates connections, bringing back the practice to Babyn Yar.

Planning four museums (including the first contemporary Holocaust museum in Eastern Europe), six entrances, numerous memorials, artistic interventions, research centers, libraries, and archives, the BYHMC has currently two projects under development: the "Kurgan" or the Museum of the History of the Tragedy, designed by SUB and the Museum of History of Oblivion, by OFFPOLINN - Office for Political Innovation. Once completed, the under-construction "Kurgan'' will be the first museum on site. Reinterpreting the traditional form of a Kurgan, a prehistoric burial mound found in the region, the project is a structure that looked deep in the past, scheduled to open at the end of April of this year. On the other hand, the Museum of History of Oblivion, in the development phase, is a renovation project of the former office building of the Jewish cemetery. The radical and bold design proposes to remove the roof of the existing structure, in order to create a viewing platform that recognizes a new perspective.

While these additions are changing the perception of Babyn Yar, and the ambitions of BYHMC are growing bigger, the foundation recognized the need for an overall conceptual structure, to permit an overall engagement with the site. A new competition, open for everyone, seeks, in fact, to develop a plan that brings the different projects of the Memorial Center into a holistic structure and grounds them in a pluralistic experience of the site. A natural evolution to the discussion, the master plan will generate a guiding framework, on both physical and metaphysical levels. Understanding Babyn Yar as a whole, while keeping its heterogeneity, the scheme seeks to draft its own way of interacting with the site, bringing to the area and the city of Kyiv, a never-seen-before organism that inspires new ways of thinking.

The Babyn Yar Holocaust Memorial Center (BYHMC) seeks bold plans and daring visions to structure and guide the development of the 132-hectare site of Babyn Yar, Kyiv, the international symbol of the Holocaust by Bullets. The competition is open to students, young professionals, and established practices of architecture, art, choreography, philosophy, science, and more. To enter this open competition, register and submit your proposal by May 15, 2022.

This feature is part of an ArchDaily series titled AD narratives where we share the story behind a selected project, diving into its particularities. Every month, we explore new constructions from around the world, highlighting their story and how they came to be. We also talk to the architect, builders, and community seeking to underline their personal experience. As always, at ArchDaily, we highly appreciate the input of our readers. If you think we should feature a certain project, please submit your suggestions.

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Changing the Paradigms of Memorialization: the Ongoing Story Behind the Babyn Yar Holocaust Memorial Center - ArchDaily

Rosen, Texas Senators Lead and Pass Bipartisan Resolution Condemning Antisemitic Attack on Congregation Beth Israel – Jacky Rosen

Posted By on February 19, 2022

Co-Sponsored by More Than Half the Senate, Resolution Passes the Senate Unanimously

WASHINGTON, DC Today, U.S. Senator Jacky Rosen, co-chair of the Senate Bipartisan Task Force for Combating Antisemitism, led and passed a bipartisan resolution with both Texas Senators to condemn the antisemitic terrorist attack on Congregation Beth Israel in Colleyville, Texas on January 15th, 2022.

This horrifying attack against yet another Jewish congregation was a sad reminder about growing antisemitic violence and hate, and its our responsibility to speak out and take action against these troubling incidents, said Senator Rosen. Thats why I joined my colleagues from Texas in helping to lead dozens of Senators from both parties to introduce this overwhelmingly bipartisan resolution, and to see the Senate speak with one voice to strongly condemn the attack in Colleyville and call for action to combat antisemitism. We are joining together to denounce the alarming rise in antisemitism in the United States and around the world, and to recognize the first responders whose skill and bravery helped get everyone out safely.

The recent terrorist attack targeting Congregation Beth Israel in Colleyville, Texas, is a painful reminder that the historically high level of antisemitism in the United States continues to pose a serious threat to the Jewish community, said Jonathan Greenblatt, CEO of the Anti-Defamation League. In the wake of this horrific incident, Congress must take a stand and do everything in its power to protect the Jewish community and all faith communities from hate-based violence. ADL is grateful to Senators Cruz, Cornyn, and Rosen for their leadership in displaying solidarity with the community in Colleyville, reaffirming the commitment of the United States to condemn antisemitism in all of its forms, and protecting the right to freely exercise a persons religious beliefs in safety and security.

We greatly appreciate and strongly support the bipartisan resolution to condemn all forms of antisemitism put forward today by Senators Ted Cruz (R-TX), Jacky Rosen (D-NV), and John Cornyn (R-TX), said the Conference of Presidents of Major American Jewish Organizations. In the wake of the despicable, antisemitic attack against Congregation Beth Israel in Colleyville, TX, the latest in a series of attacks against the Jewish community, it is critical that Congress stands against hate and antisemitism in all its manifestations and reaffirms the fundamental right of all citizens to worship in peace. As it is essential to first define antisemitism in order to combat it whenever and wherever it may appear, the resolution rightly notes that the International Holocaust Remembrance Alliance (IHRA) Working Definition of Antisemitism is an essential tool to identify the many contemporary forms of antisemitism. We are particularly grateful that the resolution commends the Nonprofit Security Grant Program, which has enabled our partner organizations, including the Secure Community Network, to continue its essential work of protecting Jewish communal institutions across the country. Expanding these and similar programs will save lives and remains an integral part of our mission as the organizing body of the American Jewish community.

The full text of the resolution can be found below:

Whereas on the afternoon of January 15, 2022, four individuals at the Congregation Beth Israel Synagogue in Colleyville, Texas were taken hostage and held at gunpoint by an armed anti-Semitic terrorist;

Whereas during the hostage standoff, the terrorist echoed the demands of other militant Islamists, including the Islamic State (ISIS), Ayman al-Zawahri, Osama bin Ladens lieutenant and mastermind of many of al Qaedas deadliest terror attacks, and others within al Qaeda, that the United States release from federal prison a certain radicalized terrorist known as the Lady of al Qaeda;

Whereas the Lady of al Qaeda was captured in Afghanistan with handwritten notes about perpetrating a mass casualty attack and a list of United States targets that included the Empire State Building, Statue of Liberty and Wall Street and was later convicted of the attempted murder and assault of United States nationals in 2010 and sentenced to 86 years in prison;

Whereas the hostage situation was resolved due to the quick thinking and bravery of one of the hostages, who threw a chair at the terrorist, allowing the remaining hostages to run to safety and escape from the terrorist;

Whereas the perpetrator targeted the people worshipping at the Congregation Beth Israel Synagogue because they were Jewish;

Whereas the people of the United States are grateful for the swift action of law enforcement officials and emergency response teams who responded to this vile and anti-Semitic attack;

Whereas Good Shepherd Catholic Community church provided support and housed family members of the worshipers held inside the Synagogue during the 11-hour standoff;

Whereas Pleasant Run Baptist Church offered their thoughts and support during the standoff, and allowed for their parking lot to be used by the media;

Whereas worshipers who were watching the service virtually contacted local law enforcement once they realized there was an incident underway at Congregation Beth Israel; and

Whereas anti-Semitism is a pernicious and offensive form of prejudice that runs contrary to the values of the United States; and

Whereas according to the Anti-Defamation League, in 2020 and 2021, there were 8,366 incidents of extremism or antisemitism in the United States;

Whereas more than half of the religiously motivated hate crimes reported to the Federal Bureau of Investigation in 2020 were anti-Jewish hate crimes;

Whereas Jewish Americans make up about 2 percent of the countrys population but they make up 55 percent of the countrys anti-religious hate crimes;

Whereas the number of anti-Semitic incidents, including assaults, vandalism, and harassment, in the United States have increased over the past decade:

Now, therefore, be it Resolved, That the Senate

(1) condemns the anti-Semitic attack at the Congregation Beth Israel Synagogue of Colleyville, Texas on January 15, 2022;

(2) expresses gratitude that there was no loss of innocent life and that the hostages were able to escape unharmed and return safely to their loved ones;

(3) honors the selfless and dedicated service of the law enforcement and emergency response officials who responded to the attack;

(4) condemns anti-Semitism in the United States, and around the world; and

(5) reaffirms the commitment of the United States

(A) to condemn anti-Semitism in all its forms;

(B) to protect the right of the people of the United States to freely exercise their religious beliefs; and

(C) to ensure the safety and security of all people of the United States.

###

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Rosen, Texas Senators Lead and Pass Bipartisan Resolution Condemning Antisemitic Attack on Congregation Beth Israel - Jacky Rosen

Is It Funny for the Jews? – The New York Times

Posted By on February 19, 2022

To hear more audio stories from publications like The New York Times, download Audm for iPhone or Android.

In the climactic scene of the musical Caroline, or Change, an 8-year-old Jewish boy, Noah, and his African American maid, Caroline, living in the Jim Crow South, get into a heated fight and end up trading ugly insults. Noah says he hopes a bomb kills all Black people, and Caroline responds that all Jews will go to hell.

Its always a charged moment, but there was something peculiarly unsettling about it the night I saw the recent Broadway revival. For while there was silence after Noahs hateful outburst, what followed Carolines comment was something I did not expect: laughter. Nervous giggling in uncomfortable moments can be a coping mechanism. And that wasnt the audience reaction every night. But in a radio interview, Sharon D Clarke, who played the title character, said that at the majority of shows, there was laughter. She was disturbed by it but couldnt explain it.

I found it jarring because I thought I could. Of course its impossible to get inside the heads of theatergoers, but as a Jewish person, I recognized this laughter. Who would buy a ticket to a Broadway show and chuckle at the eternal damnation of Jewish people other than Jews?

There is a long, rich Jewish tradition of grappling with antisemitism by laughing at it. This has produced a vast amount of great comedy, from Mel Brooks turning Nazis into musical theater buffoons in The Producers to Sacha Baron Cohen, in character as Borat, leading the denizens of a Southern bar in singing, Throw the Jew down the well. There is a sensibility behind these jokes that I grew up around and have long embraced.

Some artists argue that making light of prejudice, or turning purveyors of it into absurdities, robs hatred of power. Ive been persuaded by that idea, and like many secular types, a Jewish sense of humor is more integral to my identity than any religious observance. Its also a source of pride. A resilient comic sensibility that finds joy in dark places is one of the greatest Jewish legacies as is an ability to laugh at ourselves.

Those hung up on the question of whether the latest news is good for the Jews always seemed not only hopelessly ineffective but also tedious. Scolds from the Anti-Defamation League, alert to the damage done by every Jewish stereotype, will never end an ancient prejudice, but they could ruin a good time. And yet, as a critic engaging with a chaotic and constantly changing culture, in an online world that seems somehow both more outraged by and tolerant of hate speech, I am increasingly uncomfortable with this kind of condescension. Its too glib. And that has made me look closer at the disturbing rise in antisemitism today, Jewish culture and identity, and the implications of what we find funny.

THERES BEEN GROWING PUSHBACK in the last year from some Jews about double standards in the cultural conversation. Take the increasingly politicized issue of casting, which has inspired considerable controversy. We have never been more sensitive to issues of whitewashing, appropriation and representation. Think of Scarlett Johansson being hired for an Asian role. But when gentiles are cast as Golda Meir or Mrs. Maisel or Ruth Bader Ginsburg, there is little blowback. The superb indie comedy Shiva Baby tackles explicitly Jewish themes, but the fact that the lead is played by a Catholic stand-up, Rachel Sennott, barely raised an eyebrow.

On her podcast, Sarah Silverman has spoken passionately about how Jewish characters are regularly played by gentile actors, specifically lamenting the lack of meaty roles for women. The pattern in film is just undeniable, she said, and the pattern is if the Jewish woman character is courageous or deserves love, she is never played by a Jew.

She delivered this sharp monologue with an ambivalence that also resonated with me. Acting requires an empathetic leap of imagination. Like Silverman, I know that great performers of any religion can and have brilliantly played Jews, and its easier to pass as Jewish than, say, African American. But is experience as a Jewish person irrelevant to playing Tevye in Fiddler on the Roof (as Alfred Molina, who was raised Catholic, did on Broadway) or to embodying Joan Rivers in a biopic? (Before the project fell apart, the gentile Kathryn Hahn was slated to play her.) I think it matters. When a gentile plays a Jew, the results are often more affected, the mannerisms pronounced, which can often mean the difference between someone playing Jewish vs. inhabiting a Jewish character.

In his book Jews Dont Count, the British comic David Baddiel argues that casting is one of many issues in contemporary discourse that illustrate how antisemitism is far more acceptable than other forms of bigotry. One need only point to the career of Mel Gibson to find evidence. Part of the reason, Baddiel explains, is that at a time when we are particularly sensitive to power imbalances, what distinguishes antisemitism is that the bigot imagines Jewish people as both low status (rats, venal) and high status (running the banks, part of a globalist conspiracy).

Jewish people have clearly been tremendously successful in Hollywood, on Broadway and in comedy, among other artistic pursuits, but that doesnt erase the specific discriminatory shadow hovering behind their rise. Silverman points to the number of famous Jews who have changed their names. If Winona Ryder had stayed Winona Horowitz, would she have starred in The Age of Innocence? Silverman has asked. She wouldnt.

Behind the discussion of gentiles in Jewish roles is the long history of Hollywood anxiety that a work will be too Jewish, words that have haunted Jewish artists for generations. The first time Jerry Seinfeld appeared on a sitcom, on Benson in 1980, he played a courier trying to sell a joke for the governor to use in a speech. When one flopped (Did you hear about the rabbi who bought himself a ranch? Called it the Bar Mitzvah), he asked: Too Jewish? Nine years later, a Jewish NBC executive dismissed the pilot for Seinfeld as too New York, too Jewish, and while it was picked up, the network ordered only four episodes.

In the most memorable joke of his breakthrough 1986 Broadway comedy, The World According to Me, the comic Jackie Mason said, You know whats going to happen after this show: The gentiles are going to say, Its a hit. And the Jews are going to say, Too Jewish. Mason delivers this cheerfully, but theres a bristling undercurrent, a finger wag about self-loathing.

Mason has always been a kind of guilty pleasure for me. Compared with my favorite comics, he seemed impossibly old-fashioned, not just in his borscht belt rhythms, but also in having bits centered on how fundamentally alien gentiles were to Jews. But listening to him again more recently, I detected a defiance that was, in its own way, radical, even countercultural. His accent itself, which if anything got thicker as he got older, represented a bold refusal to assimilate. The Jewish artists who found mainstream success didnt sound like him.

And when he died last year, with a modest amount of media attention paid to his legacy, it made me wonder about the obstacle course of Jewish success in a country where we are a tiny minority. But I also thought about the role played by Jewish people measuring the degree of acceptable Jewishness, the kind Mason was talking about in his show.

WHEN REPRESENTATION IN CULTURE is discussed today, whats often emphasized is how valuable it can be when children from minority groups see or hear someone like them and how that can expand their horizons. I have never felt this was an issue for me, because there seemed to be an abundance of Jewish people in the arts. Sure, some changed their names or played down their background, but we could tell. I never questioned the idea that Jews had been well represented in popular culture until I read Jeremy Daubers book Jewish Comedy: A Serious History and learned that not one leading character on prime-time television clearly identified as Jewish from 1954 to 1972 and again from 1978 to 1987.

That came as a surprise and made me reconsider my 1980s childhood diet of pop culture. Back then, this mainly consisted of the offerings of three television networks, along with the occasional PG movie. This was the era of The Cosby Show and Family Ties, and I couldnt think of a single Jewish character on a show I watched until I became a teenager. But a major shift for Jewish representation took place in 1989. Thats when Seinfeld, Anything but Love with Richard Lewis and Chicken Soup with Mason all premiered. (Its also the year of When Harry Met Sally.) Whats striking about this influx of Jewish characters is that only one kind was allowed: A male stand-up with a gentile love interest.

In order to not be too Jewish in the popular culture of my youth, you had to be a funny man interested in someone from another background. For a funny Jewish woman, you had to wait until The Nanny.

How much did it matter that as a boy I saw no Jewish couples on television? Im not certain draw your own conclusions about the fact that I married a non-Jew.

But one thing I surely developed as a young Jewish culture vulture were the tools to enjoy work by antisemites. The most formative artists I loved as a kid, from Roald Dahl to Ice Cube to H.P. Lovecraft, have track records of hateful comments toward Jews. I knew this even then.

Once I got older, and studying Shakespeare led to a lifelong love of theater, I never thought, as many do, that the greatness and humanity of the playwrights characterizations transcended his portrait of Shylock in the antisemitic classic The Merchant of Venice. But I also found tossing aside this incredible play because of it an overreaction. To be a young Jew hungry for and alert to the best of culture sometimes meant learning to live with some antisemitism.

To be honest, this wasnt hard. I have never felt impeded or defined by prejudice against Jews, even though I could certainly tell a version of my life that would seem like it. I have a laundry list of what are now known as microaggressions, from a childhood friend who refused to believe I was Jewish and then stopped hanging out with me to a comic online dismissing my positive review because the subject was Jewish. But these didnt traumatize or even faze me. This is not a boast. If anything, only recently have I questioned the downside of not lingering on these events. Has a coping mechanism prevented me from seeing the world clearly?

Of course, one reason some Jews dont make a bigger fuss about discrimination, one reason they feel comfortable laughing at it, is that they we feel safe. Its easier to laugh at antisemitism when it happens in an unthreatening place. The feeling is: There are worse problems in the world.

In her acclaimed book People Love Dead Jews, Dara Horn takes fierce aim at this blas attitude, at the downplaying and rationalizations that Jewish Americans make, whether its the strained lengths intellectuals go to to argue that Shakespeare transcended bigotry in his portrayal of Shylock or to take comfort in the story of Anne Franks faith in the goodness of people (before bad people killed her).

Horns bracing argument is that there is a cost to denial, that the rise of antisemitic incidents and hate crimes against Jews including the deadliest antisemitic attack in American history at the Tree of Life synagogue in Pittsburgh is directly tied to the fading of the stigma of bigotry against Jews. Hatred of Jews is not unusual, she argues; its the years after the Holocaust when that was socially unacceptable that were the anomaly. Historically speaking, the decades in which my parents and I had grown up simply hadnt been normal, writes Horn. Now, she writes, normal is back.

For Jews like myself with family photos featuring relatives murdered in the Holocaust, this point stopped me cold. There are signs of a new, more sober attitude toward antisemitism among younger Jewish artists. The 26-year-old Hannah Einbinder, who has integrated a long Hebrew prayer into her stand-up set, has said she stayed off Twitter in part because of antisemitism and always wears a Star of David necklace for political reasons.

The comic Alex Edelman, 32, built his extremely funny Off Broadway show Just for Us around visiting a white nationalist meeting in Queens, having conversations with antisemites that eventually culminate in confrontation. His show is pointedly pessimistic about the ability of comedy to combat bigotry.

AS I MULLED OVER THE TENSION between the twin Jewish traditions of being on guard against antisemitism and of finding humor in it, I thought back to my first adult job, as a copy editor at the Jewish newspaper The Forward in the late 1990s.

One of my responsibilities was typing the hard-copy letters to the editor into the computer system, and in filing one from a woman offering feedback on a story about Hebrew schools, I made a typo. What she wrote in reference to her childhood peers was: We knew exactly why Micah told us first to do justice, then to love mercy. In a catastrophic mistake, I transcribed it as: first to do justice, then to love money.

It didnt take long before I was summoned to the editors office and fired. My first reaction was shock and panic. What will I do now? How will I pay the rent? But upon reflection, what stands out is how quickly my anxiety transformed into a kind of delight. I lost a job but gained a terrifically funny story that I would surely tell for years. And I did. It has gotten a ton of laughs. Long before social media, my story went viral offline, so much so that someone told it to me at a party not knowing it was about me. In my version, the woman who wrote the letter and the editor who fired me were guilty of a ridiculous overreaction to an honest mistake. Couldnt they just laugh it off?

In 2014, after a Pew study revealed that 42 percent of American Jews described having a good sense of humor as essential to being Jewish (more than twice as many as those who cited Observing Jewish Law), The Forward asked me to return to speak to its editorial board about comedy. In exchange, I asked if I could find the letter with my typo from the archives. I made a copy, framed it and put it above my desk. More recently, I took it down and put it in a file.

I wish I could say that considering these issues has led to a dramatic epiphany, that it has radically changed me as a critic and a Jew. That would make for a better ending to this essay. But the truth is that I remain ambivalent, as uncomfortable with being defined by prejudice as with ignoring it, living up to the stereotype of the neurotic Jew.

Though I still find that story of being fired to be funny, now the outraged response doesnt seem ridiculous. Joking about dark things is one of the great joys in life. But some laughs should stick in your throat.

Audio produced by Tally Abecassis.

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Is It Funny for the Jews? - The New York Times

Arizona Jews Sue to Stop the State from Executing People with Zyklon B – Jewish Exponent

Posted By on February 19, 2022

Empty poison gas cans of the pesticide Zyklon B are exhibited in the museum of the former concentration camp Auschwitz I. (Kay Nietfeld/picture alliance via Getty Images via JTA.org)

By Nicole Raz and Mala Blomquist

Leaders of Arizonas Jewish community are suing the state to prevent it from using hydrogen cyanide, the same lethal gas that was deployed at Auschwitz, to carry out capital punishment.

During the Holocaust, the Nazis used pellets of Zyklon B, a hydrogen cyanide formulation, in the gas chambers at Auschwitz and other death camps. At the height of Auschwitzs operations in 1943 and 1944, an average of 6,000 Jews were gassed to death each day there.

Using the gas in executions in the United States is tantamount to approving of what the Nazis did, saidJanice Friebaum, former vice president and spokesperson for the Phoenix Holocaust Association.

Its a very painful way to kill a person and its fundamentally inhumane, Friebaum said. To think that it was done to millions of people during the Holocaust is horrific enough, but to think that 70 to 80 years later were thinking of using it as a method of capital punishment is mind-boggling.

Arizona ended the use of execution by lethal gas in 1992, but allowed the use of gas for people who had already been sentenced at that time, leaving 17 people potentially subject to this form of execution.The state is currently seeking warrants of execution for two death row inmates, Frank Atwood and Clarence Dixon, both of whom would be eligible to be executed by gas.

Arizona has not carried out an execution since 2014, and the last time it did so with hydrogen cyanide gas was for Walter LaGrand in 1999. Lagrand displayed agonizing choking and gagging and took 18 minutes to die, according to an eyewitness account published by the Tucson Citizen at the time. (LaGrand, a German citizen,reportedly chose the method of execution because of its resonance with the Holocaust.)

The Guardian broke the news last year thatArizona was refurbishing its gas chamberin preparation to carry out executions, which it last carried out in 2014. The newspaper also reported that the state was buying chemicals that could form Zyklon B.

That newsprompted an immediate outcry locally and beyond. The lawsuit, which the American Civil Liberties Union of Arizona filed this week on behalf of the Jewish Community Relations Council of Greater Phoenix and two members of the local Jewish community, represents a new frontier in the effort to avert the states plans.

The lawsuit alleges that the state statute that allows cyanide gas to be used for a form of execution violates the Arizona state constitutions prohibition on cruel and unusual punishment. It is not, its plaintiffs say, a broad challenge to capital punishment in principle or a defense of the men facing execution.

We are not arguing the merits of the death penalty, nor the guilt or innocence of the defendants simply that because of our tragic history we have a unique lens to declare that the use of Zyklon B is a cruel and barbarous practice whose usage has no place in modern society, said Paul Rockower, executive director of the Phoenix JCRC and one of the individual plaintiffs. The other, Alan Zeichick, is a JCRC board member.

Under no circumstances should the same method of execution used to murder over 1 million people, including Jews, during the Holocaust be used in the execution of people on death row, said Jared Keenan, senior staff attorney with the ACLU of Arizona. Arizona has acknowledged the horrors of cyanide gas as a method of execution and eliminated it in all but a narrow set of cases its time the court eliminates the use of cyanide gas for execution once and for all. Regardless of where people stand on the matter of capital punishment, its clear that use of this barbaric practice is cruel and must be abolished.

The next step for the lawsuit is a hearing on March 7, where the defendants in the case including the state of Arizona; the Arizona Department of Corrections, Rehabilitation and Reentry; Arizona Attorney General Mark Brnovich and others will have a first chance to make the case for letting execution by gas continue in the state.

What were asking the court to do is essentially order the defendants to tell us and the court, whether there are any facts or if anything has changed since the protocol thats been in place since the late 1990s, said Keenan. We just want to know if theres anything new thats changed that would allow the government to essentially argue that its current use of cyanide gas, or plans to use cyanide gas, doesnt violate the prohibition against cruel and unusual punishment.

Jewish traditionprescribes the death penalty in some situations, but in practice Jewish courts have rarely if ever carried out executions, and manyJewish leaders in the United States have long advocated against the punishment. (Israel abolished the death penalty in 1954.)

Tim Eckstein, chairman of the JCRC board, said the lawsuit is rooted in that tradition.

Thousands of years ago, Jews shunned mutilation, burning at the stake, and throwing the condemned into a funeral pyre common practices in other cultures, he said. Today, those same moral and ethical values require us to take a stand against a practice that we know, from very recent history, is cruel, inhumane and will highly likely cause severe pain and suffering.

A version of this article originally appeared in theJewish News of Greater Phoenix, an affiliated publication of the Jewish Exponent.

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Arizona Jews Sue to Stop the State from Executing People with Zyklon B - Jewish Exponent

How the few Jews left on the Greek island of Corfu hold onto their history – Forward

Posted By on February 19, 2022

CORFU, Greece The door of the Scuola Greca synagogue on the island of Corfu is painted emerald green with two Stars of David in the middle. When you push it open, the hallway leads to a low-ceilinged space where painful memories rest between the bricks: portraits of the islands Jewish Holocaust survivors adorn the walls.

By Yannick Pasquet

The interior of the Scuola Greca synagogue on Corfu.

One photograph is of Rebecca Aaron, sitting on a large armchair with a patched armrest, in a blue gown whose sleeve does not quite cover the faded ink on her arm from her time in Auschwitz. Aaron was the last of some 50 Holocaust survivors who returned to Corfu after the war; the islands daily newspaper, Enimerosi Greek for Information said her 2018 death concluded the most tragic chapter of Corfus modern history.

Two thousand Jews lived here before the Holocaust today there are only 60 of us left, Zinos Vellelis, a former clothing-shop owner and former president of the tiny community, told me at the beginning of our long interview. I got married here in 1993, he said, referring to the Scuola Greca synagogue. Since then, only three weddings were held.

I am a French journalist who has worked for the past 20 years in Germany and Greece. Ive spent many summers on Corfu, a jewel on the Ionian Sea with green olive trees, cobblestone streets and about 100,000 residents that is the setting for the British TV series, The Durrells in Corfu. After walking past the synagogue many times, I wandered inside one day in 2015, shortly after the terror attack that killed four people in a kosher supermarket in Paris.

Inside, I found an old man, who shared his fear of starting over. He told me how nearly all of the islands Jews were exterminated during the Holocaust. When you live in Berlin like I do, you are obsessed with the history of the Holocaust, so I set out to understand the history of this small community.

It turns out that Jews have lived here among the Greek Orthodox Christians for more than 800 years. During the Venetian period, between 1386 and 1797, Romaniote Jews those who spoke Greek lived in a ghetto alongside Jews who had been expelled from Spain or Italy. To this day, inhabitants of Corfu refer to the neighborhood as Evraki or Ovraki, which mean Jewish in, respectively, mainstream Greek and the dialect spoken on the island.

Scoula Greca, which was built in the 17th century, is made of yellow stucco and Venetian in style, with the sanctuary on the second floor. It is the only one of the ghettos four synagogues that has survived time. Next to it are the overgrown ruins of the Talmud Torah, which was damaged by bombs during World War II.

There are no rabbis on the island anymore. One from Athens comes for the high holidays and Passover, or to officiate at any major event. We cannot provide a synagogue service on Saturday, Vellelis said.

Vellelis, 68, paged through a book detailing the history of the Jews of Thessaloniki, a port city on the other side of the country that was sometimes called the Jerusalem of the Balkans. There were 56,000 Jews there before World War II; 1,950 after. Here in Corfu, the book says, 2,000 were deported to concentration camps, 187 survived.

Vellelis, himself the son of two of those survivors, recited the wretched figures in a sorrowful tone. On my mothers side, nine people were deported and only two survived, he told me. On my fathers side, nine people were also deported and three came back.

The United States Holocaust Memorial Museum in Washington estimates that Greece lost at least 81% of its 60,000-70,000 Jews during the Holocaust, most of them exterminated at Auschwitz-Birkenau.

The Germans occupied Corfu in September 1943. On June 9, 1944 only four months before the Nazi withdrawal from Greece all islands Jewish inhabitants were systematically ordered to meet in the Kato Platia, the main square of the old town, before being taken to the old Venetian fortress nearby.

The German historian Diana Siebert, in a book on Corfus history, says that about 1,800 Jewish men, women and children were transported on three boats to Athens between June 11 and 15. From Athens, they were taken by train to Auschwitz.

Some unknown number of Corfus Jews escaped this fate by being hidden by non-Jewish villagers on the island.

The French director Claude Lanzmann devoted a part of his 1985 documentary Shoah to the tragedy of the Jews of Corfu. Among those interviewed were Rebecca Aarons husband, Armando, who was also a longtime leader of the community before his death in 1988.

We arrived in Auschwitz on 29 June, Armando Aaron testified in the film. Most of us were gassed during the night. According to the archives at Auschwitz, 446 men and 175 women, slightly more than a third of the total, instead were sent to the camps for forced labor.

At the end of the war, Vellelis told me, most of the survivors from Corfu went to Israel. Among them were his own father, he explained, but British soldiers at the Haifa port turned the boat back, and about 50 survivors from Corfu returned home.

My father was married to my mothers sister, but she died in Auschwitz, Vellelis noted. He remarried my mother after that.

The main person responsible for the deportation of Corfus Jews was Anton Burger, who managed to escape justice after the war. He was sentenced to death in 1947 in the Peoples Court in what is now the Czech Republic, but escaped from detention before the scheduled execution. He was arrested again and escaped again and survived under false identities until his death in 1991.

Many of the Jews in Corfu today are children of survivors, said Lino Sousi, 73, a retired civil engineer and another former chairman of the Jewish community. My mother was sent to Auschwitz with 35 members of her family. Only she and her three sisters survived.

Sousi said his mother never spoke about her Holocaust experience. My aunt told us about her ordeal, but we didnt ask many questions, he said. Children and all those innocent people were murdered. Why? I still look for answers until this day without any luck.

For the thousands of tourists who visit each summer, the history of Corfus Jews remains largely unknown.

To keep the memory alive of those who survived the Nazi occupation, Vellelis has for decades kept the striped prisoners shirt his father wore in Auschwitz hung on the wall of his clothing shop in the former ghetto, just a few yards from Corfus synagogue.

The striped shirt became a conversation starter with tourists from all over the world, said Vellelis, who retired in 2019 after 50 years running the shop. It was one of those things that allowed me to share a common history with Jewish tourists from Brazil, Australia and everywhere else.

Not far from the store and the synagogue, there is a small memorial in a sunny square in the old town, where Corfus Jews were deported to their deaths. The bronze statue was placed in 2001 and shows a frightened couple with their son and a baby in his mothers arms, all nude.

Never again for any nation, it reads.

By Yannick Pasquet

A memorial to the Corfu Jews who were killed in the Holocaust.

There are a few other subtle reminders of the islands Jewish history for those who care to look as they walk through the alleys decorated with large flower pots on windowsills and colorful clothing hanging outside to dry. Albert Cohen Street honors the Swiss writer who was born on the island in 1895. There is also the street of the Jewish victims of Nazism, a narrow lane off the towns main pedestrian walkway that connects to the old ghetto.

The islands 60 current Jewish residents remain close to one another and try to keep the Jewish spirit alive in the heart of this intimate island, even as the younger generation leaves Corfu to study abroad.

And its not only the islands relative handful of Jews who are holding onto the communitys history.

Inside another tiny clothing shop, a few steps from the synagogue, Giorgos Agiotatos keeps boxes of old photographs behind the cash register of his shop.

These photos portray moments of childhood, adolescence, celebrations, house parties, and memories of a time when the Jewish community was much larger. One of the faded images shows Velleliss parents in the 1960s, at a summer party.

I grew up with Holocaust survivors and their children, Agiotatos told me when I visited. They are my friends and family and their agony is mine as well.

He keeps two Israeli flags in the shop as well, one by the box of the photos, the other behind it on a shelf. They are daily reminders that Corfu is a part of Jewish history.

Yannick Pasquet is a journalist for the Agence France-Presse (AFP) who lives mainly in Berlin and has spent many summers on the island of Corfu.

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How the few Jews left on the Greek island of Corfu hold onto their history - Forward

In France, women found a school of their own to study ancient Jewish texts – Forward

Posted By on February 19, 2022

These French Jewish women felt left out.

Though France is home to the worlds third largest Jewish community, Tali Trves-Fitoussi, 29, and Myriam Ackerman Sommer, 25, had no place to seriously study Torah and Talmud with other women.They were looking for rigor, and the few programs organized for Jewish women in the past had been short-lived, or presented few opportunities for in-depth study.

So they built a school themselves.

They call it Kol-Elles, a play on the word kollel in Hebrew, a school for the advanced study or Torah and rabbinic literature and elles or the feminine version of they in French. It embraces an Orthodox perspective, but also a feminist one.

I wanted to create a space where I could find women to talk to, who loved Torah as much as me, said Trves-Fitoussi, who works in digital marketing.

Now a year old, Paris-based Kol-Elles enrolls 200 women from across France. Of various levels of Jewish observance, they range in age from 20 to 70. Teachers are both male and female and include Trves-Fitoussi and Ackerman Sommer, who was raised in the south of France and is the first French rabbinical student at New Yorks Yeshivat Maharat, the pioneering program to train Orthodox women clergy.

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In 2017, she and her husband, Emile Ackerman, who is studying to be a rabbi in New York, founded Ayeka in Paris, a co-ed study group for young Jewish professionals. But Ackerman Sommer and Trves-Fitoussi said they knew many Jewish women craved a school of their own, one devoted to womens learning.

So many women have come to us and said thank you for creating a space where we can learn together and create a sense of community together, said Trves-Fitoussi.

Among the offerings on the school calendar this year is a Daf Yomi class a daily study of Talmud - and courses on Jewish womens leadership and the teachings of Maimonides.

Since its founding, the school has awarded scholarships to eight women. The prerequisite for all students: a strong grounding in ancient Hebrew.

Kol-Elles also teaches through social media, with nearly 2,000 followers on Instagram and Facebook.Though its lectures and study sessions are serious, the program often takes a lighter approach on Instagram. A quiz on a Torah portion, for example, includes cartoon figures and popular music.

Kol-Elles, a school for French Jewish women to study ancient Jewish texts, tends to take a lighter approach to the material on its Instagram page.

Its goal is to grow the school, build a corps of French Jewish women teachers and help students share their learning as widely as possible. Ackerman Sommer wants her students to publish articles in scholarly publications, but also to create podcasts and Instagram posts.

She noted that traditional Jewish study halls are bereft of works by women. This might have been the case in any library a century or two centuries ago, that most books would have been written by men, but secular society has since caught up and Orthodox Jewish women are left behind, she said.

But that could be changing.

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In France, women found a school of their own to study ancient Jewish texts - Forward

Montreals Holocaust Museum relocating to new $80 million site in historic Jewish quarter by 2025 – Forward

Posted By on February 19, 2022

A view of the future site of the Montreal Holocaust Museum on Saint-Laurent boulevard. (Dominic Lavoie)

(JTA) The Montreal Holocaust Museum, which first opened its doors in 1979, will move into a new $80 million site in the citys historic Jewish quarter in Plateau Mont-Royal by 2025.

Lined with hip eateries and indie bookstores and bordered by the citys Gay Village to the south and Little Italy to the north, the Plateau Mont-Royal borough is now a creative hub for hipsters and artists. It was also once the home to several of Canadas immigrant communities, including Jews leaving Europe after the Holocaust. The areas Mile End neighborhood is still home to a large Jewish population.

This area was an important hub for many, Sarah Fogg, head of marketing, communications and public relations for the museum, told the Jewish Telegraphic Agency in an email. Survivors vividly recall visiting the Jewish Public Library, the YMHA[Young Mens Hebrew Association], Fletchers field and many other important landmarks in the Plateau Mont-Royal neighbourhood.

The current museum, located about four miles away from its future site on Saint-Laurent Boulevard, tells the stories of survivors who came to Canada after World War II. In addition to traveling and virtual exhibitions and public programs, the museum provides teacher training across the country.

The new expanded space, which will include a 150-seat auditorium, will allow for more public events. It will also allow for the display of more artifacts from their collection of 13,500 objects and for the creation of a special exhibit space aimed at families.

There are many features of the new Museum that will allow us to expand what we already do and create new learning opportunities that are simply not possible in our current space, Fogg said.

The government of Quebec is covering $20 million of the cost of the building, and the rest is being financed by private donors. The museum is currently holding an international architectural competition to select the designer of the future building.

Daniel Amar, the museums director, said in a news release that At a time marked by mounting antisemitism, racism, and discrimination against minorities the new Museum will be unifying, inclusive, and a place to come together.

The post Montreals Holocaust Museum relocating to new $80 million site in historic Jewish quarter by 2025 appeared first on Jewish Telegraphic Agency.

Montreals Holocaust Museum relocating to new $80 million site in historic Jewish quarter by 2025

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Montreals Holocaust Museum relocating to new $80 million site in historic Jewish quarter by 2025 - Forward

A podcaster explores her own Black and Jewish identities in a series about the Crown Heights riots – Forward

Posted By on February 19, 2022

Collier Meyerson, creator of Love Thy Neighbor, grew up in Manhattan but spent eight years living in Crown Heights as an adult. (Pineapple Street Studios)

(JTA) (New York Jewish Week via JTA) The Crown Heights riots, which roiled the Brooklyn neighborhood over four days in 1991, were some of the most thoroughly documented events in New York City history: Covered in real time by local, national and global media, the violence was recounted by witnesses in numerous civil and criminal trials. The riots were also the subject of countless books, essays, documentaries and a one-person play.

Add to that canon now, six months after the 30th anniversary of the events, an exploration in that most modern form of media: a podcast.

Love Thy Neighbor, a five-episode series, was created, written and narrated by journalist Collier Meyerson and debuted this week as part of Audacys Pineapple Street Studios. It is a personal account of the riots by a Jew of color, depicting the unrest as a flashpoint that shaped a dark new era of politics, policing, antisemitism and anti-Black racism in New York City.

Meyerson was just 6 on Aug. 19, 1991 when a car driven by a Hasidic man accidentally killed 7-year old Gavin Cato, a Black child. A perfect storm of bad decisions, weak leadership and pent-up rage sparked widespread violence. Orthodox Jews were targeted by Black protesters, and a yeshiva student, Yankel Rosenbaum, was stabbed to death.

Meyerson views the events through the lens of her fathers work as a civil rights lawyer, which included defending people swept up in the events.

Then Mayor David Dinkins, center, looks on while a Jewish man and a Black man argue during riots in Crown Heights, August 1991. (New York Daily News Archive/Getty Images)

The podcast came from a desire to properly explore the events for her generation, and those to come. I was talking to a friend who had only heard of the Crown Heights riot by name and was curious about the history, the context and the political implications of its fallout, said Meyerson, who has contributed to The Nation, Wired, MSNBC (where she won an Emmy), The New Yorker and other media outlets.

She grew up in Manhattan but spent eight years living in Crown Heights as an adult. Born to a Jewish mother and Black father and later adopted by a Black mom and Jewish dad Meyerson, like many Jews of color, sees the events as a painful clash between the two central parts of her identity.

Episode 1 starts with a retirement party in 2020 for the local police precincts community affairs officer, with each of the tributes putting a positive spin on how the community has healed its wounds. But on the streets, says Meyerson, if you pay close attention, you are aware of the animosity just below the surface.

Flareups between Hasidic community patrols and Black residents in the years since are noted, and Meyerson says there is no denying the persistence of Jewish racism and Black antisemitism, sometimes palpable but often more subtle.

Meyerson also explores the hot-button, widely disputed question of whether the 1991 violence was a two-sided clash, rather than an antisemitic campaign what some even called a pogrom against Jews. The podcast cites eyewitness and media reports that Hasidim returned fire, throwing rocks and bottles and occasionally scuffling with the rioters. (Journalist Ari Goldman, who covered the events for The New York Times, laterwrote an essay for The New York Jewish Week saying he never saw any violence by Jews against Blacks, and criticized The Times for suggesting both sides were culpable.)

I have a really hard time telling anyone from Crown Heights that their view or experience of August 1991 is wrong, Meyerson told The New York Jewish Week in an email interview. My intention was never to be an arbiter of some universal truth, but to pull back the layers of two vastly different experiences, and hopefully add a context that wasnt there before.

Some bristle at such context. Chabad-Lubavitch spokesman Motti Seligson is featured in the podcast taking offense to the notion that the events were less a riot than an uprising stemming from Black residents resentment of what they considered the Chabad communitys oversized political power. That narrative, he says, borders on justification for the violence.

There are some in the Hasidic community who have told me that to even try and give it context is wrong and I certainly respect that point of view, Meyerson said. But I really do believe it was a worthwhile endeavor and hopefully one that would get people from both sides to view what happened before, during and after the riot just a little differently.

Episode 2 takes a close look at Mayor David Dinkins handling of the riot or perhaps lack thereof, which cost the citys first Black mayor reelection. Hesitant decisions and missed opportunities are explored, as well as the pervasive allegation that he held the police back in order to allow the rioters to vent their rage. That notion was never proven in court proceedings, nor asserted in the states exhaustive review of the events, known as the Girgenti Report. Dinkins took great exception to that notion until his death in 2020.

I thought he got a fairly bad rap during the Crown Heights riot and that it was unfortunate because he really was a champion of so many Jewish causes and believed so much in the possibility of Jewish and Black alliance, Meyerson said. I do think that he stumbled a bit during the course of those four days with the Lubavitch community and that it caused him to lose support in that community.

Episodes delve into the early years of Crown Heights as it became home to two waves of immigrants, Jews from Europe and other parts of America, and Black immigrants from the Caribbean. A tale of two neighborhoods emerges, as the City Council district in 1976 was split in two in an apparent effort to give Jews a solid contiguous voting block. The city treated the Lubavitcher Rebbe, Menachem Mendel Schneerson, as a world dignitary, complete with NYPD guards. They have certain rights that we dont have, a Black resident tells Meyerson.

The riots were preceded by the tense 1989 mayoral election between Dinkins propelled into the Democratic nomination by racial strife surrounding the murder of Black teenager Yusef Hawkinsby a white mob and Republican candidate Rudolph Giuliani, who worked unsuccessfully to paint Dinkins as weak on crime. (His strategy would prevail in their 1993 rematch.)

Meyerson sees those campaigns, as well as the policing strategies of Giuliani and his successors, as infused with racism. It was in that atmosphere that a false rumor spread that police and medics left young Cato to die, while rushing the Hasidic driver and his passengers to the hospital. We hear from the police officer who ordered the Hasidim to leave the scene, for their own safety, a reminder that the road to hell is paved with good intentions.

But Love Thy Neighbor is as much an exploration of identity and perception as it is of history. We see the cultural differences between African Americans and their Caribbean American neighbors, who never felt life as a minority in their birthplaces. We also hear from Jews who reject being labeled as white, such as an Iranian-born Chabad member who rejects being caught up in a binary.

During her time living in Crown Heights, Meyerson says she was never approached by Chabad, which is well known for outreach to less observant Jews. I had a joke with a friend, who is Irish Catholic, that she was approached more than I was, Meyerson says. Outreach has changed a lot since I was living there, I can say that from personal experience. But at the time, because I was secular and because I wasnt perceived as Jewish, I really didnt have a lot of interaction with the Hasidic community in Crown Heights. However, the West Indian community really embraced me, ironically, because they thought that (because of the way I look) I was from one of the islands.

In her personal reflections, Meyerson cites the sociologist and writer W.E.B. Dubois words about double consciousness, or the ability of Black people to see themselves as white people see them. As a Black Jew, she has long been mindful of attempts to strip me of my Judaism by asking questions about her lineage no white Jew would face.

Perhaps thats why in Crown Heights she seems to see a metaphor of two parts of a whole that want to unite, but cant quite find a way to do so.

Love Thy Neighbor is available on the Audacy platform (www.audacyinc.com)

Adam Dickter was a reporter and editor at The NewYorkJewish Week from 1992-2014. His coverage of the aftermath of the Crown Heights riots won Simon Rockower Awards from the American Jewish Press Association in 1997 and 1999.

The post A podcaster explores her own Black and Jewish identities in a series about the Crown Heights riots appeared first on Jewish Telegraphic Agency.

A podcaster explores her own Black and Jewish identities in a series about the Crown Heights riots

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A podcaster explores her own Black and Jewish identities in a series about the Crown Heights riots - Forward

Who were the most (and least) Jewish presidents? – Forward

Posted By on February 19, 2022

What do we think of when we think about our presidents? The courage of George Washington crossing the Delaware? The resolute command of Abraham Lincoln? The once insuperable embarrassment of George W. Bush choking on a pretzel? We might also consider their Yiddishkeit.

Our 46 Heads of State (Grover Cleveland is counted twice) all had interactions with the Jewish community positive and negative, historic and bizarre. I have taken the liberty of compiling a few of their Jewish legacies below, from Washingtons embrace of a congregation in Rhode Island to Bidens Jewish in-laws, and rating their Jewish bona fides.

I hope you will read them and recall the promise of America to the Jewish people and also that time Nixon was caught on tape saying Jews have an obnoxious personality.

G-Dubs started things strong with community outreach, writing a famous letter to the Hebrew Congregation at Newport, R.I., avowing that the U.S. would give to bigotry no sanction, to persecution no assistance. Other presidents have been far less unequivocal, and his pledge that Jews were full citizens of the new country a year before France emancipated its Jews was historic.

Jewish rating: Shabbos goy

By Wikimedia Commons

John Adams was played by Paul Giamatti, who might as well be Jewish.

Adams, fluent in Hebrew, was a philosemite, once railing against Voltaires portrayals of Jews and insisting that Jews are the most glorious nation that ever inhabited this Earth. The Romans and their Empire were but a Bauble in comparison of the Jews. Adams also corresponded with the writer and diplomat Mordecai Manuel Noah . Its in a letter to Noah that Adams became the first American president to support a Jewish state. I really wish the Jews again in Judea an independent nation, Adams wrote to Noah in an 1819 letter. Which is cool until you realize the next sentence hoped that, once Jews had the autonomy that came with a country, they would soon wear away some of the asperities and peculiarities of their character & possibly in time become liberal Unitarian Christians.

Jewish rating: Comes to the bris but toasts his bagel

Jefferson was also pen pals with Noah, writing him to say that the suffering of the Jews was proof of the universal spirit of religious intolerance and that the laws of the U.S. have applied the only antidote of this vice. He then agreed with Noah that his sect must pay attention to education and make its members good at science to exhibit them as equal objects of respect and favor. Elsewhere, Jefferson quibbled with the Bibles supernatural features and called the God of Moses cruel, vindictive, capricious and unjust. That said, as early as 1776, he introduced legislation to make Jews and other non-Protestants Virginia citizens. His magnanimity, obviously, did not extend to Black people.

Jewish rating: Knows just enough Hebrew to quibble with Gods word

Once again, a president slides into Noahs DMs in this case, on the occasion of the 1818 consecration of Shearith Israel in New York (Noah delivered the discourse). I observe with pleasure the view you give of the spirit in which your Sect partake of the blessings offered by our Govt. and Laws, Madison wrote. He doesnt appear to have said much more about Jews, though his eponymous high school in Brooklyn has produced such notable Jews as Ruth Bader Ginsburg, Carole King, Bernie Sanders, Chuck Schumer and my dad.

Jewish rating: Says Shabbat Shalom on a Tuesday

Oops. Monroe, then serving as Madisons Secretary of State, recalled Noah from his position as consul in Tunis. The given reason was that his Jewishness had become known to the Ottomans. Noah felt burned and betrayed in what was, lets be real, a pretty clear-cut case of religious discrimination. The real rationale for his recall, as David B. Green wrote in Haaretz, was that Noah paid too much to get pirates on the Barbary Coast to release American hostages. Though Monroe was the one who reached out in his capacity as secretary, and who heard Noahs complaints once he was president, it was really Madisons call.

Jewish rating: Mayonnaise on pastrami

John Quincy picked up where his dad left off, advocating the rebuilding of Judea as an independent nation in a letter to (who else) Mordecai Manuel Noah. John Quincys proto-Zionism was distinct from that of his father, a Jerusalem Post article offers, being steeped in the younger Adams deep familiarity with the Bible.

Jewish rating: Always drops a coin in the JNF box

Researcher Daniel Gullotta found that influential Jewish writer Isaac Harby was a Jackson stan for reasons that were troubling and had to do with owning people. Harby does not seem alone in his support of Jackson. I think we can all agree, though, that theres not much to admire in the man. Possibly the best thing he did vis-a-vis Jews was inspire a musical by composer Michael Freedman.

Jewish rating: Walked out of Yentl

In 1840, Jews in Damascus were blamed for the murder of a monk, leading to the torture and displacement of Jews, including children. American Jews petitioned Van Buren, who, through his secretary of state, wrote to the American Minister in Turkey with orders to prevent and mitigate these horrors. The letter avowed that American institutions place on the same footing, the worshipers of God, of every faith and form, acknowledging no distinction between the Mahomedan, the Jew and the Christian. Van Buren, who inspired a gang in Seinfeld, also wrote letters to Mordecai Manuel Noah because of course he did.

Jewish rating: Invited to the break fast

Harrison wasnt president long enough to do much in office for Jews (winter inauguration + no coat = pneumonia).

Jewish rating: Orders a BLT at Canters

Tyler appointed Warder Cresson, a Quaker turned Jew (Michael Boaz Israel ben Abraham), as the first consul to Jerusalem in 1844. Cresson was influenced by the writings of one Mordecai Manuel Noah. At least one contemporary rabbi thinks Tylers presidency was a nightmare, and even gave a lecture on it.

Jewish rating: Once waved at Jerry Lewis

Having done all this, he sought no second term - They Might Be Giants

They Might Be Giants has a song about James K. Polk. The former art director of the Forward was part of the band. Good enough for us.

Jewish rating: Has Fiddler on the Roof on vinyl but who doesnt?

Mordecai Manuel Noah somehow survives Taylor, who dies a year into office after eating a an unreasonable amount of cherries and milk.

Jewish rating: I mean, he drank a lot of milk

Fillmore, who looked suspiciously like Alec Baldwin, objected to a clause discriminating against Jews from a treaty with Switzerland, writing Congress, It is quite certain that neither by law, nor by treaty, nor by any other official proceeding is it competent for the Government of the United States to establish any distinction between its citizens founded on differences in religious beliefs. In what became known as LAffaire Swiss, a number of prominent Jews mobilized against the terms of the treaty. Mordecai Manuel Noah died the same year the treaty landed on Fillmores desk.

Jewish rating: Loses points for taking the Know-Nothing nomination

By Wikimedia Commons

Pierce signed An Act for the Benefit of the Hebrew Congregation in the city of Washington, and was included in the synagogues charter. He was also an anti-abolitionist who signed the Kansas-Nebraska Act, leading to Bleeding Kansas and, eventually, the Civil War. That part of his record wasnt so great.

Handsome and tragic, Franklin Pierce was the first president to appear on the charter of a synagogue after he signed the 1857 Acts of Congress allowing for the incorporation of the Washington Hebrew Congregation. His namesake college does not have a Hillel.

Jewish rating: Gets a Hanukkah card (that complains about Bleeding Kansas)

Buchanan did not like Jews. The feelings mutual for writer Robert Strauss, author of Worst. President. Ever.

Jewish rating: 8 Gibsons

Some speculate that Honest Abe was himself a Jew, based on his name (Lincoln was a town in England with a historically sizeable Jewish population) and a possibly apocryphal confession to a rabbi. Historian Jonathan Sarna has written extensively about Lincolns unique friendship and alliance with Jews. Lincoln allowed rabbis to serve as military chaplains and appointed Jews to important positions, and even, Sarna argues,went so far as to be more inclusive in his language by not referring to America as a Christian nation.

Jewish rating: Sandek status

Johnson, regularly ranked among the worst presidents, once referred to Jews as the tribe that parted the garments of our Savior. He was referring specifically to infamous Confederate Judah P. Benjamin, but still.

Jewish rating: 9 Gibsons

There are really two Grants, the general who expelled Jews from his war zone, and the one who did teshuva for that wrong. As president, Grant made many historic appointments in an effort to redress the pain hed caused Jews. He was the first sitting president to attend synagogue. He wasnt a great Commander in Chief, but as Sarnas book about him shows, his administration was a conscientious ally when it came to Members of the Tribe. Grant was the first president to appoint an ambassador Benjamin Peixotto explicitly to help combat antisemitism in 1870. And yet here we are waiting on Deborah E. Lipstadt.

Jewish rating: After the making amends, given a board position at the Wiesenthal Center

Hayes moved the date of his inauguration back from Sunday, not wanting to be sworn in on the Sabbath. He so valued the Sabbath, he made sure civil service employees could not be penalized for observing it. Also, during his days as a general, Hayes participated in a Seder with Jewish soldiers under his command. I doubt whether the spirits of our forefathers, had they been looking down on us, standing there with our arms by our sides ready for an attack, faithful to our God and our cause, would have imagined themselves amongst mortals, enacting this commemoration of the scene that transpired in Egypt, Hayes wrote in a letter home.

Jewish rating: Invited up to the bimah

Garfield appointed a Jewish ambassador, Simon Wolf, to Cairo, noting his satisfaction at having a descendant of a people who had been enslaved by the Egyptians as a representative to that country from a great free land. Garfield was shot the next day.

Jewish rating: More Jewish than the cat, less Jewish than John and Andrew

In 1882, Arthur appealed to Russia to curb the proscription which the Hebrew race in that country has lately suffered. And when the Russian empire intended to refuse visas to Jews as part of a treaty, he had his Secretary of State complain to the American minister is St. Petersburg.

Jewish rating: Honorary judge at the Latke-Hamantash Debate

When Austria-Hungary refused Clevelands pick for ambassador, A.M. Kiely, because he was married to a Jew, Cleveland refused to appoint a replacement for a year. We love to see that kind of righteous pettiness. Cleveland vetoed a limit on non-Christian immigrants and after his two non-consecutive terms, publicly spoke out against the wholesale murder of the Kishinev Pogrom. He was not Jewish, but Grover from Sesame Street appears to be.

Jewish rating: Membership at the 92nd Street Y

The grandson of that guy who refused to wear a coat sent a commission to investigate pogroms in Czarist Russia. By the revival of antisemitic laws, long in abeyance, great numbers of those unfortunate people have been constrained to abandon their homes and leave the Empire by reason of the impossibility of finding subsistence within the pale to which it is sought to confine them, Harrison said. He went on to credit the Hebrew for his industry, but said he feared immigration as the sudden transfer of such a multitude under conditions that tend to strip them of their small accumulations and to depress their energies and courage is neither good for them nor for us. I dont know, I think weve done pretty well in America, thank you very much.

Jewish rating: His accountant is Jewish

McKinley was there when they laid the cornerstone for Sixth & I. He was assassinated well before he could attend NPR podcast tapings there.

Jewish rating: Once tried kugel

TR loved tough Jews. The immigrant Jew of fine bodily power he encountered in New York City, the Jewish rough riders that accompanied him to Cuba and the Maccabee-type that worked under him as police commissioner (he later had some of those Jewish cops guard a notorious antisemitic preacher to make him seem ridiculous). As Seth Rogovoy noted in these pages, Roosevelt was the first president to appoint a Jew to a cabinet position Secretary of Commerce and Labor Oscar Solomon Straus and likely the first to have two menorahs in his home. Roosevelt was also a Zionist and supporter of immigration, opposing attempts to label Jews a separate race on their passports.

Jewish rating: Snacks on matzah

By Wikimedia Commons

In his letter about Brandeis, Taft did that whole good intelligent Jews and bad Jews thing. He was particularly appalled by Brandeis wearing a hat in the Synagogue to court Jewish support.

It sucks when a letter you wrote vilifying a legendary jurists ability to do his job based on his extreme Judaism becomes an auction item. But if I were William Howard Taft, and the next bit of trivia people know about me is those times I got stuck in the White House bathtub, I just might take the antisemitic letter.

Jewish rating: 8.5 Gibsons

Wilson was the target of Tafts letter for his appointment of Louis Brandeis to the Supreme Court. Wilson was a champion of Jews and Zionism. But he was also really, really racist against Black people. Jonathan Sarna summed up his peculiar place in history in the Forward, writing that his example can remind us that good people can do very bad things and vice versa.

Jewish rating: Comes to your Seder; asked to leave when he recommends Birth of a Nation

Harding was a hero to Zionists for his signing of the Lodge-Fish Resolution, advocating for a Jewish home in Mandatory Palestine. When Harding died in 1923, Jews of all stripes mourned his sudden passing during his first term, with the Jewish Telegraph Agency noting how his thoughtful act in sending on the occasion of last Rosh Ha-Shannah [sic] a special greeting to Jews is also still fresh in the memory of American Jewry.

Jewish rating: Always says Chag Sameach

The famously laconic Coolidge did give a rather lengthy speech at the laying of the cornerstone of a Jewish community center. But it was a moment he was less prolix that deserves attention. As Der Tog reported in June 18, 1927, Coolidge sent a cable of congratulations to Clarence Chamberlin and Charles A. Levine for landing in Germany and beating Lindberghs transatlantic record. Only actually, he did not congratulate Levine (who, to be fair, was just the passenger). The person who wrote the editorial sensed antisemitism, noting how previous administrations considered it an act of political tact to occasionally honor a great Jewish feat. Either, the editorial argues, it was an economy of dollars and cents (66 cents to be precise) from a known scrimper or the coincidence that the pioneer is named Levine that led to this oversight.

Jewish rating: Calls kippot funny hats

A much-maligned president, Hoover nonetheless made the cause of the Jewish State a plank of the Republican platform, supported legislation to admit German Jewish children into the country in 1939 and, according to Rafael Medoff, urged his successor, FDR, to do more to help Jewish refugees. There was more to his legacy than Hoovervilles.

Jewish rating: Has money in Israel bonds

Every so often, Roosevelts brand of Harvard-educated, patrician antisemitism resurfaces. He also could have done much, much, much more to help Jews leave Europe and in fact turned thousands of Jews away. But he had a number of Jews in his orbit and kept the favor of much of American Jewry through the Depression and the War. Jews still loved FDR, said FDR and the Jews co-author Allan Lichtman. But they understood his limitations; they understood he was not perfect. But they also understood how much better he was for the Jews than any political alternative in the United States or, for that matter, anywhere in the world.

Jewish rating: Reuben sandwich, extra cheese

Truman recognized Israel only 11 minutes after David Ben-Gurion announced its independence. He also complained about American Zionists and, in his diary, called Jews selfish, wanting special treatment when theyre victims and that when theyre in power neither Hitler nor Stalin have anything on them for cruelty and mistreatment of the underdog. Not a good look. But Truman (who allegedly called himself Cyrus for his support of the Jewish State) did act decisively, demanding the British government to allow refugees into Palestine. It should also count for something that Truman, like his longtime Jewish friend Eddie Jacobson, was in the shmatte business.

Jewish rating: Cyrus the Mediocre

Eisenhower liberated the camps, ordering his men to collect testimony and capture everything they could of the Nazis genocidal project on film. He also requested journalists and members of Congress be flown out to bear witness. During the Suez Crisis, he didnt make many fans in Israel or, for that matter, among many American Jews but then, not everyone could like Ike.

Jewish rating: Will argue for hours about Israeli politics with your Uncle Izzy

When people said JFK was too young to run for president, he said that he was six years older than Theodore Herzl was when he wrote The Jewish State. JFK had a few Jews in his cabinet, more as friends and of course enjoyed that most Anglican of Jewish-penned musicals, Camelot. Plus, in a pinch, he once saved Pesach by allowing the import of wheat flour from Israel. A friend of the Jews his dad is another matter.

Jewish rating: The Schlossbergs would have loved him

By Public domain/Wikimedia C...

Lyndon Baines Johnson is said to have rescued Jewish refugees while a congressman.

As a congressman, Johnson appears to have helped Jews flee Europe to the port of Galveston, Texas. As president, he was a staunch supporter of Israel. As played by Woody Harrelson, he was directed by Rob Reiner. (Robert Caro is still at work on the next book of LBJs biography.)

Jewish rating: Asks about all the Yiddish words for penis

The Jews are born spies - RMN. When Henry Kissinger is your best Jewish friend, that says it all.

Jewish rating: 10/10 Nixons

Ford supported Soviet Jewry which certainly rehabilitated the last name Ford for Jews, but perhaps not so much as Harrison did.

Jewish rating: Wishes you a Happy Tisha BAv

Some Jews think that Jimmy Carter, that nice old man who CNN called the Rock and Roll President, is an antisemite for writing a book called Palestine: Peace Not Apartheid. That and for calling the settlements in the West Bank an impediment to peace while president a position that today seems pretty commonsensical. Carter offered an Al Het for harm he may have caused the Jewish community. His peace deal with Sadat and Begin is probably his greatest achievement.

Jewish rating: Friends with Bob Dylan (during his evangelical period)

Bedtime for Bonzo is a 1951 American comedy film directed by Fred de Cordova, a Sephardic Jew, and featuring Ronald Reagan as a psychology professor named Peter Boyd who is hoping to educate a young chimpanzee. One day Ronald Reagan would become a Republican president and be a stalwart supporter of Israel.

Jewish rating: Passed on the script for Gippers Yom Kippur

Bush Sr. angered pro-Israel lobbyists for not doing enough to help Israel accept Jews from the former USSR. (His one lonely guy remark, about battling these activists, was read by some as an antisemitic dog whistle about Jewish control.) But, as Ron Kampeas writes, as Reagans vice president, Bush worked behind the scenes to help Jews escape the Soviet Union, Ethiopia and Syria.

Jewish rating: Looked at his watch during a bat mitzvah candle-lighting

Our first Boomer president recently used the word kishkes, wore a Hebrew campaign button and once recommended a book by Peter Beinart. While one high-profile Jewish interaction as a president resulted in his impeachment, another led to the the Rose Garden handshake of Rabin and Arafat. Regrettably, Clinton a particularly pop culture-attuned president watched the Mel Gibson films Braveheart and The Patriot twice while in office (though this was before we knew so much about Mel Gibson). But he also watched the Wes Craven non-horror movie Music of the Heart twice, and that was written by my dads Jewish ex-girlfriend.

Jewish rating: Has played Yerushalayim Shel Zahav on sax

Bush Jr. surrounded himself with Jewish advisors and won a lot of Republican Jewish fans for his hardline support of Israel. Bush was the first president to light a menorah in the White House residence. Bush was also scheduled to speak at a Jews for Jesus event in 2013. Maybe he should stick to painting.

Jewish rating: Owns a Texas Rangers kippah

By Getty/Scott Olson

According to one of his speechwriters, Obama didnt handle the ch in chag sameach too well. But, he still had an affinity with the Jewish people.

Its no secret that Obama had his share of disagreements with Benjamin Netanyahu, but thats a quite narrow way to view his Yiddishkeit. Obama was the first president to host a White House Seder. He spoke about Tikkun Olam in his addresses to the Jewish community. He also appears to like deli. and the fiction of Ben Lerner.

Jewish rating: Has hid an afikomen

The rest is here:

Who were the most (and least) Jewish presidents? - Forward


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