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A place to grow: New Palestine church prepares move to expanded, renovated building – Greenfield Daily Reporter

Posted By on January 30, 2022

People are excited about the move, says Brett Crump of New Palestine Bible Church.

NEW PALESTINE Evan Eckert remembers hearing, years ago, about a church being started in New Palestine.

He was attending a larger church in Indianapolis, and New Palestine Bible Church was a church plant, a new church forming that the larger church was helping to establish.

Eight years ago, a new job in Shelbyville brought him and his wife, Courtney, back to Indiana from Ohio. As they settled into a new home, they became part of that New Palestine church.

We had actually prayed for that church before they really got started, Evan Eckert said. It was neat to see what had happened and actually be part of it.

Now the Eckerts get to see another new chapter unfold for the congregation. New Palestine Bible Church will move into a different worship space, having expanded and renovated a building the church owns at 5954 W. County Road 300S. It plans to celebrate its first service there at 10 a.m. Feb. 6.

Im looking forward to everybody being in one building together, Courtney Eckert said. When a church has people coming and going to two services on Sunday morning, as has been the case at the churchs current service location at 27 W. Main St. in downtown New Palestine, You maybe dont get to know them as well, because youre going to different services, she said.

Itll bring everybody back together.

The plan is to have one Sunday morning service in the new location, a building that has tripled in square footage thanks to an expansion and renovation carried out in 2021.

The renovated and expanded building includes a new 300-seat auditorium. The previous sanctuary has become a narthex with a coffee station. The structure also contains a small fragrance-free room off the sanctuary for people with sensitivities, a north hallway of meeting rooms and classrooms, and a fenced outdoor playground. Some of the classrooms have foldable walls for flexibility, offering one large room or two or three smaller ones.

Work on the building is down to the last few tasks, such as installing sound panels on stage, or placing an interior door knob or signage here or there, as the Feb. 6 service approaches.

People are excited, said senior pastor Brett Crump, yet he said the congregations enthusiasm is tempered and not overly focused on a building. Weve been worshiping the Lord. The church is us. This he stands in the narthex and motions to the space around him is a tool.

The building on County Road 300S was once the site of New Faith Community Church, which broke ground on the structure in 2008 and built it with help from the Carpenters for Christ organization. Years later, in 2012, New Faith merged with New Palestine Bible Church. The building later became the home of Waters Edge Baptist Church, but that church also became part of New Palestine Bible Church, joining with it in 2015.

For the last several years, the 300S building has been a ministry center for New Palestine Bible Church, used during Vacation Bible School, for example. But the eventual goal was to expand the building and move the congregation there.

That goal was bolstered by a $500,000 grant from the John C. Lasko Foundation Trust and by a large bequest from a church member.

It moved forward again in late May 2021 pushed back from 2020 because of COVID-19 when the Mississippi Nail Benders came. They drove in at the 300S site hauling tools, a stove, and washer, dryer and shower trailers. The ministry helps churches build their buildings. It arranged five weeks of free labor in New Palestine by tradespeople and church youth groups from around the country, each volunteering for a week at the site.

The volunteers framed the building, hung drywall and more; buildings are typically 70% done when the Nail Benders leave. Crump estimates the Nail Benders saved the church $350,000 to $450,000 in labor.

Volunteerism will carry the church on the home stretch to opening the building, too, when boys in the Trail Life troop sponsored by the church will have a lock-in the Friday before opening. Part of their time spending the night will include some final touchup chores.

The 2,200-square-feet building on Main Street is charming and peaceful, Courtney Eckert said. Yet it was in a tight space, the Eckerts said, with no room for expansion and the need to rely on the kindness of school officials for parking at nearby New Palestine High School.

Ill really miss it, but its not about the building, she said.

Evan Eckert is looking forward to his Sunday School class of fourth- through sixth-graders having more room to spread out at the new location and welcome more children.

Its going to allow us to better minister to the community, he said, and thats the reason it was built.

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A place to grow: New Palestine church prepares move to expanded, renovated building - Greenfield Daily Reporter

Shut your doors, close your eyes, and silence your hearts – The Jewish Standard

Posted By on January 30, 2022

To say that the hostage situation at Congregation Beth Israel in Colleyville, Texas, was, a terrorism-related incident, as the FBI did, and not an act of antisemitism, is ludicrous. But the media ran with it, and after both the FBI and the media backed off, they turned the story into why, months earlier, Rabbi Charlie Cytron-Walker got a letter telling him that his contract would not be renewed at the end of his term.

On erev Shabbat, Rabbi Debra Orenstein opened up a discussion about the incident, and many spoke up.

Some said that when they first heard the news, they felt sort of numb. One man said that the attacker must have walked past 30 churches and probably a mosque or two before knocking on the glass door of the synagogue, so how could that not be an antisemitic act? He added that he was surprised that given Texass relaxed laws on carrying a concealed weapon, how was it that nobody in the synagogue was carrying one?

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Truth be told, I know more than a half dozen Orthodox synagogues down South and in the Midwest where rabbis, and some congregants, carry concealed weapons to shul. Although its much more difficult to get a concealed carry permit in the Northeast, I know two or three Rabbis and cantors up North who also carry concealed weapons to shul. My hope is that they are well trained, or it could exacerbate an already dangerous situation.

So how do we respond to all of these attacks? Lock the doors? Dont allow anybody we dont know to come to services? Have more security and hire local police to stand guard?

None of these are answers for the Jewish people.

Jews always have been the strongest defenders of the underdog, the champions of peoples freedom, the biggest supporters of human rights, the most giving, the most welcoming, and yet the most persecuted people throughout history.

Emma Lazarus, who was a Sephardic Jew, an American poet, and an activist for Jewish causes, wrote The New Colossus. That poem, written in 1883, is engraved on a bronze plaque on the base of the Statue of Liberty.

The sentiments in it are strikingly Jewish. Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these, the homeless, tempest-tossed to me

We sit at the seder on Passover and recite words that many scholars believe were written in the first century of the Common Era Kol dichfin yeitei vyeichol All those who are hungry, let them enter and eat

If those scholars are correct, then even Jesus and his disciples recited those very words at their Passover seders every year, and that includes the Last Supper.

But the welcoming aspect of the Jewish peoples existence goes all the way back to the first Jew in history, Abraham, in the book of Genesis, Chapter 18. There, Abraham sits outside his tent his home in the heat of the day, three days after he circumcised himself (I know youre groaning now thinking of that, but this piece needed a bit of comic relief) and he sees three men standing near his tent. He runs to them, washes their feet, invites them to sit in the shade of a tree, and calls to Sarah to prepare her finest meats, her finest cheeses and cakes, for these strangers.

It doesnt matter who these strangers were. What matters is how they were received.

Abrahams kindness, generosity, and hospitality are the inspiration and motivation for the actions of the Jewish people today.

When we marry we stand under a chuppah the wedding canopy. It has no walls. Even though I add some modern thoughts when I officiate at weddings, these open walls represent Abrahams tent, which was open to relatives, friends, and strangers, no matter where they come from.

Lets take that a step further because its not intent, its concept.

The walls of our homes always have been open to all people, regardless of race, creed, nationality, religion, or national origin, no matter their station in life.

Were not going to shut our doors, close our eyes, or silence our hearts now!

Hazan Lenny Mandel, who also is an ordained rabbi, has been the cantor at Congregation Bnai Israel in Emerson for 25 years. He is an ardent Zionist, a raging champion of Jewish causes, and stood up against injustice in many non-Jewish causes as well.

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Shut your doors, close your eyes, and silence your hearts - The Jewish Standard

‘A French Jew who only arrived yesterday to Israel is more of a landlord than you’ – Haaretz

Posted By on January 30, 2022

When Odeh Bisharat was six years old he traveled with his family for a fun day in Tel Aviv. The highlight of the trip was a visit to the Shalom Tower, which was under construction. Odehs father, who was a construction worker, wanted to show his family the flagship project of Israeli architecture, in which he was participating.

The building wasnt finished yet, recalls Bisharat. We stood in front of the skeleton and saw the workers elevator ascending and descending. When we returned home to Yafiah I told everyone that we got to see the tallest tower in the Middle East. Some of the kids didnt even believe that such a thing existed.

Its not only because of a nostalgic longing for childhood that Bisharat shares this memory. When right-wing politicians and their representatives in the media complain that the Arab citizens dont share the burden or dont demonstrate enough gratitude to the government thats an opportunity to add his modest contribution to the pathos-laden discussion about building the land: Theres an automatic assumption that Im not part of the country, its wealth, its construction, he says. But look, my father was one of those who actually built the State of Israel.

He is 63 years old, married to Suhar, hes a high school teacher with a doctorate in biology, the son of a family of refugees that was expelled in 1948 from the village of Maalul after the conquest of Nazareth, and settled in nearby Yafiah (also known as Yafa an-Naseriyye). His two sons Khaled, a plant geneticist, and Yazid, an electrical engineer at Intel moved to Tel Aviv and Haifa because of their careers (the couple also have a daughter, Hala, in 12th grade).

But he never left, insists on holding on to the only place that was a home for him. From Yafiah he sends his finely honed political articles, which are published in the Arabic press and in Haaretz. They naturally deal with racism, the occupation and discrimination against Arab citizens but not only. Recently, for example, he defended the right of Gilat Bennett, the prime ministers wife, to fly with her children to a vacation abroad without asking her husbands permission, and saw the story as an opportunity to establish a more profound understanding of gender, citizenship and individual freedom.

Now hes publishing a third novel: The Late Tammam Makehoul, (Am Oved), which he wrote in Arabic and translated o Hebrew himself. The hero of the story is Jawad, a 60-year-old man who recently retired from his work in a government ministry and comes across a death notice that reveals to him that his childhood sweetheart, Tammam Makehoul, has died. Her death sends him on an inner journey of recollection, longing, and an honest examination of the past, one that may cost him a final and decisive parting from his wife Salma. Like Bisharats previous books The Streets of Zatunia and Donia he provides an insiders look at Arab society in Israel and at the changes that it has undergone in recent decades but also discusses universal subjects such as ageing, female sexuality and the deceptive nature of memory.

Two revelations related to Tammams romantic relationships after their breakup shake up the world of the adult Jawad. The first of her partners is Samir, a young Arab who was arrested after it was discovered that he photographed security sites and sent the pictures to a Palestinian organization in Nablus. The second is Danny, a Jewish man with whom she emigrates (temporarily) to the United States. Although Bisharat insists that his heroine represents only herself, he agrees that the events of her life also reflect the emotional reality of the Arab community in Israel, including his own.

As a member of a family of refugees, I live with a constant feeling that our lives could disappear in the blink of an eye as though they never existed. On the one hand we live in a society thats becoming increasingly violent, and on the other you feel that the country is ignoring you, marginalizing you. A Jew who only yesterday immigrated to Israel from Paris is more of a landlord than you, who have lived here for generations. The attempts to restrict the Arabs, to expel them from their places in Lod or the Negev, immediately arouse associations with 1948. How can I know that tomorrow they wont come to my village and throw me out of there maybe not outside the borders of the country, but actually, who knows. There are crazies in this country who are ready for anything. The fear, the suffocation, infiltrate my writing too.

How?

My character, Tammam, lives with her family in her childhood neighborhood in Nazareth. In a way that protects her, provides her with the warmth of home, but she suffocates within that, wants to break out, and she also does so through her choice of partners and the freedom to have sexual relations with whomever she wants.

Falling in love with a Jew and living with him before marriage, isnt that a terrible taboo?

I didnt write a documentary work. My heroine is a private person, shes not a stereotype, and I allow her this space to choose whom she loves. Thats the power of literature, which allows you to enter some kind of bubble inside all the storms surrounding you. I dont write in order to debate with someone from a different political stream. Literature is not confrontation. When I write about this woman, and about her doubts and her pain, its not in order to confront someone elses pain and doubts.

And personally, do you accept such relationships?

I have no problem with that. To oppose relations between an Arab man and a Jewish woman and vice versa is to oppose nature. People are attracted to one another regardless of their national origin. Its coarse intervention in human nature to dictate to someone to whom he should connect. An Arab patriot still loves his people even when hes in love with a Jewish woman.

Could your readers accept a story about a lesbian heroine? A gay hero?

I think they could. I dont have such experiences, so I dont write about them, but Arab society in Israel is very open, very accepting, and I dont think I would be boycotted if I wrote about such people. Its a tremendous thing thats happening in Arab society the acceptance of people who are different and their right to live as they wish, and that includes gays and lesbians. And in general, you cant decide what happens in other peoples bedrooms.

And the uproar surrounding Al Arz tahini, which conservative groups called to boycott after the company announced that it would fund a hotline for LGBTQs in the Arab community?

This whole matter was an unsuccessful sectarian political experiment. Its like the way [United Arab List MK] Mansour Abbas and others can say in Hebrew that they have no problem with that, but in Arabic theyll exploit it to collect more votes. And thats the worst thing about politics. The job of the politicians is to push society forward, but there are some who will incite against gays or any other group Arabs, Jews only in order to accumulate power. We need red lines for politicians too, but apparently in Arab society they learned from [former Prime Minister Benjamin] Netanyahu how to cross all the lines in order to get another 10,000 votes.

Netanyahu. As though its possible to have a conversation without mentioning him. For years Bisharat who in the past was the secretary general of Hadash, a left-wing Jewish-Arab party, and also serves as a member of the executive committee of the New Israel Fund has been identified with the approach that Israeli Arabs should cooperate with the democratic, egalitarian voices in Jewish society. And then came Netanyahu, the man who won more than one election campaign by creating groundless panic about the danger of Arabs, tried to tempt Mansour Abbas with promises and by stroking his ego, so that he would help Netanyahu survive politically, and in the end sent him straight into the government of Prime Minister Naftali Bennett.

But even this poetic irony doesnt purify the wrongdoing for Bisharat, and in this case the wrongdoing is the presence of the United Arab List in the government He doesnt share the enthusiasm of parts of the Jewish community at what looks like Abbas political cunning and his willingness to take risks. After a long hesitation, in an attempt to find the correct term to describe his attitude towards Abbas, Bisharat says that he is opposed to Abbas approach.

Abbas threatened not to vote with the coalition if the Jewish National Fund did not stop planting trees next to the Bedouin villages in the Negev. Meanwhile the practice has been discontinued.

Abbas said Thanks to me the tractors withdrew, but the JNF announced that in any case the planting was planned to last three days. Hes taking credit for fictitious achievements. His approach is to be ingratiating. Im in favor of cooperation, but from a position of equality. From the moment the government was formed, Bennett has been talking about all the Jewish national symbols. Abbas for his part declares that the State of Israel is a Jewish state and will remain so, and is in effect saying, You dont have to acknowledge my narrative, Im only interested in civil issues.

But civil issues are also a result of a nationalist approach. After all, were excluded and discriminated against because of the political situation. Whats going on in the Negev can also be presented as a civil issue. But whats happening is that there are people who have been living there for generations and instead of allowing them to live on their land theyre trying to steal another 1,000 dunams [about 250 acres] from them. After all, any Jew can get 1,000 dunams for isolated farms in the Negev. There are a million dunams in the desert, and the Bedouin Arabs live on only 3 percent. Thats discrimination and thats wickedness. But its clear that the Negev Bedouin will win. They have no choice.

What is this victory?

Theyll remain on their land, they have nowhere to go. Will they place them in camps? Sixty years ago in Sde Boker, [Israels first prime minister, David] Ben-Gurion called on the Jews to come to the Negev, but they arent coming. Who will come to the desert? Only the desert people who already live there. And its not only the Negev. In the Galilee theyre wounding the land, destroying the mountains in order to build another highway and to bring another 10 families to some hilltop community. And then they talk about environmental quality. Theyre constantly thinking how to take over more and more land, in the name of ideology. And when ideology enters the picture everything is disrupted. Ideology says that if its an Arab then we have to take it from him and to a Jew we have to give.

What difference does it make to ideology if the Bedouin live in a tent encampment or in Rahat?

Im not their spokesman. But a logical person will think that its more reasonable for them to live where theyve always lived and to build schools and clinics and pharmacies for them there, and slowly but surely they will have engineers and doctors and high-tech workers. At the moment, MK Walid Taha [of the UAL] cant force Interior Minister Ayelet Shaked to connect even a single home to electricity. The United Arab List MKs have no real influence, its like the mukhtar during the military regime.

And on the other hand, gangs of young Bedouin are running riot with no one stopping them. The crime and violence there only supply additional ammunition to those who claim that theres no point in talking to the Arabs and the only way to deal with them is with force.

There are no budgets, the shepherds living there are persecuted, they arent allowed to grow their vegetables. There are no factories, no schools, so what will become of them? Theres a large group of marginalized teenagers there because they dont have all the basic things that a child in Tel Aviv or Yeruham has. The government is creating a malicious project that forces people to become marginalized and causes them to erupt and to resort to violence, and then it rolls its eyes and says Why are things like this? Because youre responsible for this injustice.

And maybe the best way to deal with this injustice is to be a part of the government and to fight from within, certainly after the Netanyahu years?

I also agreed that we had to get rid of Netanyahu, the arch-inciter who incites Arabs against Jews and in effect everyone against everyone, but my approach is that we cant be inside an Israeli government. To give support from outside thats all right. On issues of budgets and construction and a battle against violence we have to be there and use all our power. But theres another, national-political story, and it includes the occupation and the siege of Gaza, and we cant be there. Should I be a part of those who impose a closure on Ramallah? Will I tell the air force to bomb Lebanon? Thats inhumane. So I leave to the Jews the occupation and the wars and the tension with Iran which many think is also a fiction and let them sink into the mire of the West Bank.

On the other hand, I have no problem with supporting the government from outside, the way the Joint Arab List agreed to recommend Benny Gantz [as prime minister] with all its 15 seats, and then came his two musketeers [Yoaz] Hendel and [Zvi] Hauser, and torpedoed it. We have to choose our playing field, and we cant be on the playing field of the occupation. I cant represent Israel to the world and tell everyone how much the Arabs have progressed, and keep silent about whats happening in Gaza. I know that there are Arabs in the foreign service who are capable of doing that, Im not.

So we could say that in effect youre willing to cooperate in order to get budgets and to exploit the state for your own benefit, but not to be a partner to its national goals.

Is occupation against my people a national goal? Are you as a Jew willing to send your child to burst into the room of an Arab child in the territories at 2 A.M.? Or to send an old man to freeze to death in some warehouse? Thats an anti-national, anti-humane and anti-Jewish goal. Even in my nightmares I wouldnt imagine that my son is doing such things, and Jewish democrats dont send their children on those missions. For them its an honor to be in prison instead of in the occupied territories.

Were meeting in the BIG Fashion mall at the entrance to Nazareth. All the stores in the complex are branches of large Israeli chains. At the entrance they insist on a Green Pass and everyone is wearing masks. On the soundtrack theyre playing Amy Winehouse and Green Day. We could just as well have met in the commercial center of New Ramat Aviv. But just as we all saw last May, this sleepy all-Israeli routine could explode at a moments notice. Bisharat is unequivocal in his opposition to the violent rioting by Arabs that erupted then in the cities of Lod and Acre, but well, theres a but. These were eruptions of anger among the Arabs, and these things are unacceptable and must be condemned. But those who sent full buses there were the settlements, he says referring to the clashes in mixed Jewish-Arab cities sparked by the May conflict between Israel and Gaza.

Many people in the Jewish community, even those who vote for the center-left, believe that in their heart of hearts that many Arab citizens support this violence when its directed against Jews.

Not at all. I feel a great deal of pain that the Arabs have reached such a situation. What are you talking about? Absolutely not. It doesnt make me happy, neither internally nor externally. I dont want young Arabs to be seen as arsonists, so even from that aspect Im opposed to it. I want young Arabs to demonstrate with dignity. I feel pain and disappointment that our younger generation does what it does. But I also understand that thats what happens after the garin torani groups arrive there, he says referring to the phenomenon of young religious Jews setting up communities, often in mixed Jewish-Arab cities, where they run social, religious and educational activities.

Why is it wrong for Jews to come to live alongside Arabs in cities included within the boundaries of the State of Israel?

Arabs live in Nazareth Illit [aka Nof Hagalil], my son lives with his family in Tel Aviv. He works there, he didnt move there in order to turn Tel Aviv into an Arab city. The intention of the people in Lod and Ramle is to Judaize. To take over. They say, We have a right to live anywhere, but we know the truth, and the state subsidizes their stay there. Its a malicious project of a wicked government, and then people are surprised that our young people react as they did. Its like sending someone to the beach and telling him not to get wet. And all that is related to the nation-state law, which aside from the issue of [the downgrading of the Arabic] language, doesnt even mention the Arab citizens. Theyre instilling an awareness that Jews are preferred and Arabs are worth less.

Do you still believe in the two-state solution?

I want it and believe in it. Common sense says that in the end it will happen. Israel doesnt have to control the entire West Bank because of the places sacred to Jews. Just as theres no need to occupy Ukraine so that ultra-Orthodox Jews can get to the grave of Rabbi Nahman [of Bratslav]. Im familiar with the voices that say that its too late and in the end there will be one state. But it would be an apartheid state, in which the Palestinians would live in their camps and cities and wouldnt be able to move around freely.

So were not yet there at the moment?

Were on a slope towards apartheid.

Do you ever ask yourself, why we were fated to live with the Jews of all people, with their difficult history and their fear that at any moment a second Holocaust could take place?

Yes, were the victim of the victim.

Originally posted here:

'A French Jew who only arrived yesterday to Israel is more of a landlord than you' - Haaretz

She could be the first Jew of color in Congress – Jewish Insider

Posted By on January 30, 2022

It seems almost comically overdetermined that Kesha Ram Hinsdale, a progressive state senator and former assemblywoman in Vermont, is now mounting a bid for Congress that in many ways embodies the fears of her old high school classmate, the former Trump administration advisor Stephen Miller.

The two occasionally butted heads when they crossed paths as students at Santa Monica High School in the early 2000s, just as Miller was honing his reputation as a young conservative provocateur eager to puncture such long-standing liberal precepts as multiculturalism, diversity and inclusion all of which are core to Ram Hinsdales newly launched campaign for Vermonts at-large House seat.

I hope to be able to advance the experience of immigrants in the United States, of Black and brown people in the United States, Ram Hinsdale said in a recent interview with Jewish Insider, but first we have to undo a lot of the damage that people like Stephen Miller have caused.

The 35-year-old state lawmaker of Jewish and Indian descent wants to upend the status quo in historic fashion as she seeks to dismantle what for generations has been an unbroken chain of congressmen who have exerted their dominance over federal politics in the Green Mountain State.

Despite its reputation as a national standard-bearer of progressive politics, Vermont is the only state in the country never to have elected a woman to Congress, much to the dismay of local political activists who have regarded the distinction as a historical blemish in urgent need of being corrected.

With three female candidates now competing to succeed Rep. Peter Welch (D-VT) in the Democratic primary this August, Vermont stands poised to send a woman to Congress for the first time in history.

Should Ram Hinsdale prevail in the upcoming general election, the Chittenden County legislator would not only become Vermonts first congresswoman but also the first member of a racial minority ever to hold the states lone House seat.

Rounding out the list is another unprecedented achievement that, in something of an unexpected inversion, would represent what no other state in the country seems to have done before at the congressional level, according to a variety of Jewish leaders, professors and activists who were consulted by JI. If elected, Ram Hinsdale would likely enter the House as the first Jew of color, a possibility that, for the most part, has so far flown under the radar.

State Sen. Kesha Ram Hinsdale (Courtesy)

For her part, Ram Hinsdale said she only recently made the discovery during discussions with Jewish organizations in the state and nationally, including J Street, the left-leaning Israel advocacy group. While she is still actively mulling what it means for her personally, not to mention the state and the country, the Vermont lawmaker suggested that the insight has helped underscore what she regards as a key tenet of her campaign.

This is a critical moment in our nations history, Ram Hinsdale, who lives in the Burlington area of northwestern Vermont, told JI. I believe we need to truly meet the moment and think about how, particularly the Democratic Party, works to align around the most marginalized and unheard voices.

As a self-described HinJew, Ram Hinsdale occupies somewhat rarefied political territory in Vermont, which, as the second-whitest state in the nation, has long been defined by a lack of diversity, even as recent census data showed that its minority population is on the rise. The first-term senator, who announced her candidacy in mid-January, believes that her background speaks to a pressing need that has long been unfulfilled at the federal level.

Even though its a truly unique story, its also a very American story, she said, and one that Vermonters really resonate with as they think about the complicated backstories they may have as well.

***

If Ram Hinsdale wants to make history of another sort in what would amount to a hat trick of previously unaccomplished political feats, her electoral track record as a local lawmaker in Vermont suggests she is in no way pursuing a quixotic mission for the House.

Ram Hinsdale was just 22 when she defeated a Vermont Progressive Party incumbent to become the youngest state legislator in the country in 2008. She assumed the role just after receiving her bachelors degree in natural resource planning and political science from the University of Vermont in Burlington, where the California native became so enamored of her newfound environs that she never left. In 2016, after eight years and four terms in the Assembly, Ram Hinsdale set her sights on statewide office, placing third in the Democratic primary for lieutenant governor.

Following a short break from public office, during which she received her masters in public administration from the Harvard Kennedy School, Ram Hinsdale marked her return to politics with an exclamation point of sorts, mounting a state Senate bid that would result in her election last cycle as the first woman of color to serve in Vermonts upper house.

Throughout a combined decade or so as an elected official, Ram Hinsdale has carved out a diversity of legislative niches around issues such as environmental advocacy, healthcare, affordable housing and social inclusion in public schools and beyond.

Jen Ellis, a Burlington-area resident and public school teacher who is better known as the woman who crafted Sen. Bernie Sanders (I-VT) famous mittens, told JI that Ram Hinsdale is the kind of legislator who shows up for people. Last April, for instance, Ellis recalled that Ram Hinsdale was the only senator to have appeared alongside public school teachers who were rallying against proposed pension cuts in the state capital of Montpelier.

She brought letters that her constituents had sent to her and she read them out loud. I was so moved by her speech that I actually gave her the mittens I was wearing, said Ellis, who furnished the Vermont legislator with a bright-red pair of the highly coveted hand coverings that, as Ram Hinsdale enthused on social media at the time, had matched the scarf she was wearing.

Last Thursday, Ellis announced to her more than 20,000 Twitter followers that she had made a new pair of personalized mittens for Ram Hinsdale, whose congressional campaign she has endorsed enthusiastically. For the Bernie mitten-maker, such gestures seem designed to draw parallels with Vermonts progressive godfather. Shes so similar to Bernie, actually, in her politics and in her intelligence and her work ethic and the way that she approaches Vermonters, Ellis said of Ram Hinsdale. The thing I really admire about her is shes not a performative ally.

Ram Hinsdale is among three Democratic candidates vying to replace Welch, who announced last November that he was vacating his seat after Sen. Patrick Leahy (D-VT), the longest-serving member of the upper chamber, said he would retire at the end of his current term. While Welch is favored for the Senate seat, having earned a high-profile endorsement from Sanders the day he launched his campaign, political observers in Vermont believe the congressional primary is comparatively more mutable at the moment.

A recent poll from Vermont Public Radio and Vermont PBS suggests that race remains in flux, not least because Ram Hinsdale announced her candidacy just after the findings were published and, consequently, wasnt included in the survey. Among 600 respondents, Molly Gray, the current lieutenant governor of Vermont, earned the most support, pulling in 21%, while Becca Balint of Brattleboro, who serves as president of the state Senate, came in with 7%. Still, the overwhelming share of those who were surveyed, 70%, were largely undecided with seven months to go until the primary.

I think its far too early to anoint a front-runner based on that survey, said Matthew Dickinson, a professor of political science at Middlebury College who specializes in state elections in Vermont. At this point, I wouldnt say anyones a longshot.

While one of the three candidates is expected to claim the rare open seat after advancing to the general election, thanks to a political environment that is widely viewed as hospitable to Democratic House candidates in the state, they are all largely aligned in the progressive lane, having expressed their support for such policies as the Green New Deal, Medicare for All and affordable housing, among others.

Beyond such commonalities are some distinguishing stylistic approaches, said Dickinson, who suggests that Gray, 37, is in some ways presenting herself as a sort of establishment figurehead, owing to her longstanding ties to both Welch and Leahy as well as what appears to be strong name recognition throughout the state. For her part, Balint, 53, began her recent campaign kickoff video with a reference to her Jewish grandfather, who was murdered in the Holocaust, before transitioning to a testimonial about her efforts to achieve social and political inclusion in Vermont as the first openly gay woman elected to the state Senate.

Elaine Haney, the executive director of Emerge Vermont, a political organization that supports women candidates in the Democratic Party, said in an interview that Ram Hinsdale is far more deeply involved with communities of color, including Indigenous groups across Vermont, than her primary opponents. Shes always been very engaged, Haney told JI, in making sure representation happens at whatever table shes at.

Ram Hinsdale, who in addition to her role as a state legislator works as a consultant on what she has described as equity and community building work with school districts, municipalities and nonprofits, is a founding member of Emerge, which, according to Haney, wont be making an endorsement in the primary.

The congressional hopeful has characterized herself as a practical progressive, and experts suggested that she may prove capable of tapping into the national grassroots fundraising network that has buoyed several left-wing candidates in recent years who have also renounced contributions from corporate political action committees. Just hours after announcing her candidacy, Ram Hinsdales campaign trumpeted that she had raised nearly $130,000. By comparison, Balints campaign reported a first-day fundraising total of more than $125,000 this past December, while Gray pulled in $50,000.

When she launched her first bid for the legislature, it was pre-Obamacare, and I was running without access to health care, said Ram Hinsdale. It was very real for me that we have bold ideas, but we take incremental steps forward, and we dont leave the negotiating table empty-handed. I think weve seen a lot of practical progressive champions in Washington who would otherwise be accused of being inflexible or too far to the extreme left, and nothing could be further from the truth.

Ram Hinsdale voiced her admiration for both Leahy and Welch, the latter of whom she described as incredibly responsive to constituent needs, while identifying with prominent members of the House Progressive Caucus such as Reps. Jamie Raskin (D-MD), Pramila Jayapal (D-WA) and Ayanna Pressley (D-MA).

***

Born and raised in Santa Monica, Calif., Ram Hinsdale has long found herself in liminal territory. She is the daughter of an Indian-American Hindu father, whose family was displaced during the violent partition of India and Pakistan in 1947, and a Jewish mother, whose descendants fled the Ukrainian capital of Kyiv before the Holocaust. They met as college students at UCLA and were married in a Hindu-Jewish ceremony that long predated what Ram Hinsdale described as a now fashionable trend in Silicon Valley and beyond for so-called HinJew weddings that invoke the customs and traditions of both religions.

While childhood wasnt so harmonious for Ram Hinsdale, including moments of financial upheaval, such circumstances have since contributed to her appreciation for government services such as free lunch programs that, she says, helped the family subsist during trying times. Though her parents found some early entrepreneurial success with a cleverly named Indian restaurant, New Delhi Deli, in Los Angeles, the premature closure of their ill-fated Irish pub would expose the family to a series of mounting business woes that were compounded by a subsequent divorce.

Still, Ram Hinsdale looks back on her adolescence, when she and her two siblings were raised primarily by their mother, with a sense of gratitude for the values that she describes as core to her personal and political self-conception.

I think it gave me an incredible lens on the ways that our cultures and our religions often have much more in common than they are different, Ram Hinsdale said of growing up in a household in which every aspect of her heritage was emphasized. Both of my parents felt really strongly about the environment and environmental protection. They felt really strongly about giving back to the community and having a sense of justice and fairness.

Equally formative, she suggested, was her experience attending a Jewish preschool that would shape much of her early leadership and exploration on the path to elected office. This idea that you could question everything, Ram Hinsdale mused, feels particularly based in my Jewish faith.

State Sen. Kesha Ram Hinsdale at the state Capitol (Courtesy)

During her time at Santa Monica High School, the future lawmaker found herself clashing with Miller as he unleashed his litany of stridently right-wing arguments that she now regards as presaging the anti-immigration policies and conservative culture war fixations that he would help enshrine years later as a senior Trump advisor.

He would find me in the hallway and argue that climate change was caused by volcanoes, and I was wrong that it was man-made, Ram Hinsdale, who at the time was finding her voice as an outspoken progressive advocate, said of her interactions with Miller, though she clarified that they had not always been so fractious. In her recollection, Miller had seemed innocuous enough when he traveled in her brothers middle school social circle, but the young conservative provocateur became increasingly radical in the ensuing years, and shed a lot of his friends who didnt present as white or align with his views.

In December of 2020, Ram Hinsdale enjoyed some measure of personal and professional vindication as one of Vermonts three electors to cast a vote for incoming President Joe Biden, gleefully remarking in an interview that nothing had given her greater pleasure because her teenage foe would soon be gone from the White House.

Speaking with JI, Ram Hinsdale was careful not to suggest that her decision to run for Congress had been motivated, at least in any overwhelming sense, by a desire to undo the policies of her old classmate, even as she acknowledged that any reasonable Democratic mandate would naturally require such an approach.

I dont want to give him that much credit, and I dont want our politics to be so winner-take-all that someone like him could impact peoples lives in that way, she said of Miller, who is now 36 and the founder of a recently launched political group, America First Legal, that targets the alleged indiscretions of the Biden administration. In many ways, perhaps going to a diverse, pretty socially liberal school like ours helped him sharpen his insidious conservative arguments and become an architect of so many damaging policies.

***

As her campaign moves into its third week, Ram Hinsdale has also distinguished herself by proudly and somewhat playfully embracing her Hindu and Jewish heritage in contrast, say, with Sanders, who has often kept his Jewish identity at a distance even as he has become more outspoken about his faith in recent years. The state senator identifies as a HinJew in her Twitter biography, and, near the beginning of her campaign kickoff video, characterizes the mixed-religion household of her childhood as your average Hindu-Jewish family that celebrated Christmas alongside Hanukkah and Diwali.

In a concession to her Christian husband, Jacob Hinsdale, whom she married last year in a weekend-long lakeside wedding in Vermont that included a two-hour-long Indian ceremony as well as a conventionally American celebration, Ram Hinsdale said she dispensed with some of the more traditionally Jewish customs such as the ritual glass breaking, which they had briefly considered before abandoning the custom. Honestly, my husband, who is French Canadian and Congregationalist, is like, Theres a lot going on, she said with a laugh.

Still, Hava Nagila found its way into the festivities, as did a bagel brunch that her Jewish family members who in Vermont include Jonathan Goldsmith, the former Dos Equis spokesperson more widely known as The Most Interesting Man in the World, and his wife, Barbara, a direct cousin of Ram Hinsdales mother found inclusive enough. My family felt very celebrated and seen as Jews, she recalled.

Im very impressed to see someone running for office embrace their Jewish identity, said Rabbi Eliyahu Junik, a program director at Chabad of Burlington who has known Ram Hinsdale for years and recently saw her when she participated in a public menorah-lighting ceremony during Hanukkah. Owing in large part to rising incidents of antisemitic violence, he said, we feel that she is a great example for the Jewish community of how you can embrace it and celebrate it and not be intimated by all the hate thats going on around these days.

Susan Leff, the president of Temple Sinai, a Reform synagogue in South Burlington, and the founding director of the nonprofit organization Jewish Communities of Vermont, agreed. Were excited about the prospect that she might represent Vermont in Congress as a Jewish woman, she said of Ram Hinsdale. Wed be proud to have the first Jewish woman of color in Congress.

Even before she took office, Ram Hinsdale had sought engagement with her Jewish roots both locally and internationally, including a Birthright trip to Israel a decade ago that marked her first and only visit to the Jewish state. We had a lot of in-depth conversations about Judaism on the trip, said Rabbi Zalman Wilhelm, who runs the Chabad Jewish Student Center at the University of Vermont and traveled with Ram Hinsdale to Israel, where she had a bat mitzvah at the Western Wall in Jerusalem. I know it was something that was very emotional for her.

What was meaningful to me about that was this idea that I had grown up with a sense, in some ways, that you had to have the resources to have a fancy coming-of-age event, and that was never in the cards for my family, Ram Hinsdale said of her own experiencing participating in the Jewish rite of passage. It actually meant a lot that some of the Jewish people I was around, when I visited Israel, made it clear that all I had to do was really believe in the words I was saying and have that faith.

By extending the trip an extra day so she could visit the Knesset, Ram Hinsdale said she was further moved to see how much imagery and art was in the building, with an emphasis on living close to the land and being in relationship, peacefully, with one another, that particularly appealed to her as a Jewish Vermonter.

The harvest has a place in so many of our numerous holidays, and that is a lot of what I would consider to be the Jewish experience here in Vermont, Ram Hinsdale said while highlighting a program that she participates in with the local Hillel in an effort to provide students with local vegan and vegetarian Shabbat meals. Were constantly talking about ways that we can live into those Jewish values of thinking about how to take care of others when we take care of ourselves and repair whats broken.

On Middle East foreign policy matters, Ram Hinsdale largely aligns with J Streets approach to the region. By way of example, she expressed support for Rep. Andy Levins (D-MI) Two-State Solution Act, which, among other things, would bar Israel from using U.S. military assistance to annex the West Bank, while also endorsing legislation sponsored by Rep. Betty McCollum (D-MN) that would place additional restrictions on American aid to Israel.

State Sen. Kesha Ram Hinsdale lighting the menorah (Courtesy)

The state senator suggested that she supported legislation to provide $1 billion in supplemental funding for Israels Iron Dome missile-defense system that passed the House by an overwhelming margin last September. Still, she did not explicitly state whether she would have voted in favor of the measure and, instead, reiterated a broader goal of ensuring that the resources we send do not support occupation or annexation. Ram Hinsdale voiced some sympathy for a small handful of lawmakers on the left who criticized the manner in which the legislation, now stalled in the Senate, had been introduced, while emphasizing her appreciation for Sanders suggestion that the U.S. provide the same amount of funding for Gaza.

Such hesitancy is a departure from comments Ram Hinsdale made to eJewishPhilanthropy following her visit to Israel years ago. In the interview, published in 2012, Ram Hinsdale said she had been inspired by the IDF soldiers who accompanied her as they traveled through the country. It is Israel Defense Forces not the Israel Attack Forces, Ram said, offering what the publication described as a full-throated defense of Israels right to defend itself. The media is often skewed against Israel and it was important for me to see firsthand how it feels to live in Israel and, in the case of the soldiers, to defend it.

In the interview with JI, Ram Hinsdale argued that she would bring a unique lens to such issues if she is elected this November. I personally cannot imagine what its like to be a child in the West Bank, to be a child directly impacted by the Israel-Palestine ongoing conflict, she explained, recounting an experience from her youth in which she was detained by the police for what she described as a bogus curfew charge that left her feeling dehumanized after a court appearance. I do know what its like to be arrested at the age of 13 in Los Angeles simply for looking too brown and how traumatic that experience was for me, she said, noting that the officers were joking about getting overtime and questioned whether she was Mexican or not.

That kind of one-time experience of detention and feeling like my rights were being stripped from me left a deep mark on me, and I can only imagine what thats like to go through daily, she elaborated. I dont know that a perspective like mine, as a Jewish person of color who also has family who fled a Muslim country in 1948, can be replicated in Washington without my presence and that lived experience.

Ram Hinsdale said she believes the U.S. can learn from Israel when it comes to environmental issues such as water retention, and she expressed reservations with the Boycott, Divestment and Sanctions movement, which came up last fall in Burlington during a heated City Council meeting that drew national attention. I would weigh that very carefully, she said of the movement, even if we were talking about our greatest enemies, because ultimately, what that does is punish hard-working, peaceful people who have nothing to do with any of these conflicts. I get very concerned when that is brought up first as a possible action against Israel.

Describing Israel as an important partner even beyond questions of foreign policy, Ram Hinsdale said that Americas relationship with the Jewish state is one she looks forward to continuing as a member of the House. But she argued that debates over Middle East policy can, at times, distract from engaging with Jewish issues that have little to do with what she recognized as a meaningful alliance between the U.S. and Israel. So often, Ram Hinsdale said, we frame Jewish identity around that conflict in a way that we lose track, in the United States, of the other important facets of Jewish identity.

The aspiring congresswoman believes that her Jewish background provides her with a rare vantage point from which she can explore such matters. In the initial weeks of her campaign, for instance, Ram Hinsdale said that she has invited a number of temples in the state to participate in open dialogue with her about a question she has been mulling since recently discovering the added factor that indicates her election would be historic for Jewish community members not only in Vermont but across the country.

What does it mean to other people to potentially send the first Jewish person of color to Congress? Ram Hinsdale said she is now wondering aloud, though the aspiring congresswoman suggested that she hadnt yet alighted on an answer. Lets have an open conversation, because we as Jews very much like to ask questions and answer them in community. Im really open to doing that. I think it would be a really meaningful process.

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She could be the first Jew of color in Congress - Jewish Insider

In Ukraine, I was never allowed to forget that I was a Jew – Forward

Posted By on January 30, 2022

Courtesy of Alex Stern

Alex Stern as a teenager poses in front of the World Trade Center during his familys first year in the United States, summer of 1988.

As told to Nora Berman; edited for length and clarity

I find it offensive when people describe me as a Ukrainian Jew. I am Jewish, and I was born in Ukraine, yet I feel quite separate from the buildup of Russian troops on the eastern border and the threat of invasion.

In Ukraine, I was never allowed to forget I was a Jew. If I had been, I would still be there.

I grew up in Vinnytsia, a small city of 300,000 people, a three and a half-hour drive from the capital of Kyiv. I have good memories of my loving grandmother who made me latkes; the first five or six years of my life, I was unaware of Jew hatred.

The first time I became conscious of antisemitism was at about six years old. We were visiting friends of my parents, and they had a son a bit younger than me. The adults were talking, and didnt realize that the kids were listening to them. My parents friends were telling them that the day care center staff were asking their son about his nationality, as he had a very Jewish last name.

Im Russian, he had responded.

Is your mom Russian?

No, shes Jewish.

Is your dad Russian?

No, hes Jewish.

And you?

Im Russian.

The parents laughed as they told this story, that this little kid already knew that being a Jew in this place is not good. To me, it was a surprise. It is my earliest memory of realizing, wait a minute, its not good to be a Jew. Its not good to be me.

Our lives were filled with limitations and dangers, yet I dont remember my childhood as a complete nightmare. Jew hatred was part of life. I was called a kike so many times I lost count. It is an even nastier word in Russian: zhyd. Its actually a Polish word for a Jew, but it was used derogatorily.

My family also experienced direct persecution for being Jewish. My fathers sister was charged with an economic crime in the Soviet Union, the government owned everything, so any private business was criminalized. She and the head of the organization she worked for were both charged with the same crime, but because my aunt was the only Jew, she was sentenced to 13 years in a Soviet prison camp; her non-Jewish boss only received five.

Academically, Jews were explicitly disadvantaged. There were government quotas that allowed no more than a certain small percentage of matriculating university students to be Jewish. Jews were asked much tougher questions on entrance exams in an effort to try and fail as many as possible.

You could not just be a run-of-the-mill student and go to university as a Jew; you had to be perfect. You could not become a doctor by passing the exam; you had to have the top score. We Jews felt a deeply nationalistic sense of pride in our academic superiority, because we knew we had to be better than everyone to get anything for ourselves.

My immediate family me, my father Boris and my mother Polina were the trailblazers, the first in our immediate family to leave in 1987. Once the USSR collapsed, the rest of our family came to the U.S. and Israel. We no longer have any family or friends in Ukraine.

Courtesy of Alex Stern

Boris Stern (left), Alex Stern (right) and Polina Stern (center) posing in Prospect Park, five minutes from their first apartment in the United States, early summer of 1988.

We were part of the first wave of refuseniks Jewish citizens of the Soviet Union who were not permitted to emigrate that attempted to leave in 1979. My parents both instantly lost their jobs policy at the time dictated that anyone who requested permission to leave was automatically terminated. Initially, my parents were surprised our application had been refused, as our Jewish friends had all successfully obtained permission. We learned later that the 1980 Summer Olympics in Moscow was approaching, and the USSR had wanted to present a good face to the West, letting the first wave of Jews who asked to leave do so.

By the time our application came in, it was close to the end of 1979, and it was clear that the United States would boycott the Olympics. The USSR realized that it doesnt matter what it did with its Jews, the U.S. would still boycott The Games. Our application came once that diplomatic good will had run out. There were many, many more refuseniks after us, as the policy continued until the USSR collapsed in 1991.

Courtesy of Alex Stern

Alexs mother Polina with their first American car at the corner of Coney Island Avenue and Turner Place in Brooklyn, summer of 1988.

My parents were determined to try again to leave the USSR. My mom in particular felt a sense of urgency, fearing that in a couple of years at age 18, I would be conscripted into the Soviet Army. The war in Afghanistan was raging, and many sealed caskets were coming back to parents. There was also a lot of brutal hazing within the army directed specifically at Jews, and she worried for my safety among fellow soldiers. My parents considered making aliyah to Israel, as we had some relatives there, but we had heard stories about the difficulties new immigrants encountered. It seemed harder to make a life in Israel, and my mother was terrified by the mandatory military service I would have to do. The U.S. seemed like a better place, so we packed our bags for New York City.

My father ultimately had to pay a bribe when we finally emigrated in 1987. It wasnt a monetary bribe as a general contractor, he had access to building materials and skilled workers. Using bookkeeping tricks, my father diverted materials and paid workers to remodel an apartment for the head of the department of KGB who would ultimately decide whether wed be allowed to leave or not.

Courtesy of Alex Stern

Teenage Alex Stern with his first American boom box, one of his familys first large purchases inside their first home in Brooklyn, winter of 1988.

I was less than impressed by my first sight of America. We arrived at JFK Airport on Jan. 20, 1987. It must have been on the heels of a big snowstorm, as all I could see was mounds of filthy snow everywhere. People met us from HIAS who didnt speak any Russian, in contrast to the HIAS members who helped us at our first stop in the free world, Vienna.

We were taken to a welfare hotel on East 27th or East 28th Street between 5th and 6th Avenues. The three of us stayed in one room, which in retrospect wasnt very nice, but at that time seemed outright luxurious. It was already dark outside, and the hotels block was dirty. The HIAS staff spoke very slowly to us, making sure we knew that it wasnt Kyiv or Moscow: here we had to hold tightly to our suitcases, or they would be stolen.

I have not been back to Ukraine since we left. If Jews find it easier to live there all of a sudden, with a Jewish president, fine. My hometown Vinnytsia has had two Jewish mayors since the collapse of the Soviet Union. Even so, most of the Jews I knew growing up wanted to leave, the ones there now I really cant understand them.

I was made painfully aware in Ukraine that I was not Ukrainian. I heard stories firsthand from witnesses to Babi Yar in 1941, when nearly 34,000 Jews were shot to death in a pit in central Kyiv. These people told me of watching Ukrainian civilians line the streets of Kyiv, applauding and cheering as the Nazis marched Jews to their death. I am sure there are probably some righteous Ukrainians who have trees in Yad Vashem, who helped save the Jews of Ukraine during the Holocaust. Yet the people who told me these stories of Babi Yar were not very old, and I find it hard to relate to Jews who have remained in Ukraine.

I do not feel like I have skin in the game in this current period of rising tensions between Russia and Ukraine. In Ukraine, we Jews were shown over and over that we were not wanted.

I dont believe that most Americans really understand the history of Ukraines relationship with Russia. Ukraine was part of Russia for 300 years, 70 of those as part of the USSR. Those crossing between Russia and Ukraine during the time of the Soviet Union would see the same television programs and have no language barrier. In the eastern parts of Ukraine, where Russia is threatening to invade, the first language is often Russian. Ethnic Ukrainians who went to school with me often had terrible spoken Ukrainian.

In Russian media today, the attitude toward Ukraine is clear: officially, territories like Donbas are described as part of Ukraine. But logistically and emotionally, despite the presence of some ethnic Ukrainians, the disputed territories are Russian. In the mind of someone like Vladimir Putin, who grew up in the USSR and later became a member of the KGB, respecting the territorial sovereignty of any of the former socialist republics is absurd especially Ukraine, because to him, its essentially Russian.

I do not condone Putins actions at all, and I believe in Ukraines sovereignty and right to democracy. Yet in the grand scheme of things, I see two antisemitic nations fighting with each other nearly 5,000 miles away.

Im not alone in this feeling most of my Jewish friends from other former Soviet republics feel the same way. Its not our life anymore. Its there, and we are here.

If we didnt feel this way, we wouldnt have left.

If you emigrated from the former Soviet Union, do you feel affected by what is happening in Ukraine? Wed like to hear from our readers who have emigrated from former Soviet republics. Email us at editorial@forward.com to share your story.

The views and opinions expressed in this article are the authors own and do not necessarily reflect those of the Forward.

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In Ukraine, I was never allowed to forget that I was a Jew - Forward

What its like to be a Jewish former NYPD cop in Texas – Forward

Posted By on January 30, 2022

When my friends ask me what its like to be a cop, I typically give them the standard living the dream line that most of us use for me, it truly is a dream job.

When my Jewish friends ask, I reply with a more niche answer. I tell them to imagine posting a photo on social media in which you happen to be wearing a Star of David necklace, identifying you as a Jew. And imagine that on this post, hundreds of anti-Israel comments flood in from strangers, holding you responsible for the decisions of a government thousands of miles away.

Its the same thing for cops. Any time an incident involving police occurs across the country, my experience has been that people being stopped by the police are more aggressive.

The flames of hatred toward Jews and police officers may seem dissimilar on the surface, but they are both constantly being stoked for cheap political points.

Recently, the New York Post published a piece comparing how certain politicians wrote about cops over the past couple of years versus right after Officer Jason Rivera was killed. On Jan. 2, for example, City Councilwoman Kristin Richardson Jordan tweeted, The NYPD is still the biggest gang in New York City. Weeks later? I am saddened; a loss of one is a loss to the whole, as it creates ripples and ripples of pain. I stand with the families of the fallen.

I invite you to head over to Twitter, type in police, and see how viciously were often described.

As for Jews, weve long been the worlds scapegoat for every possible problem. Weve been accused of having space lasers, training assassin dolphins, and now of being behind the coronavirus pandemic. Antisemitic attacks are on the rise, and antisemitism is only getting worse, not better.

After eight years of policing in New York City, I am no stranger to the attacks on police officers. Once, a man I stopped for jumping the turnstile decided he wanted to push me toward the subway tracks, causing me to herniate a disc while I wrestled him to the ground. His reason for the fight? I was going to make him late for work. I wasnt planning on arresting him, or even issuing him a citation, yet a fight broke out anyway.

This happened early in my career, and I stuck around for four more years. The almost weekly attacks on my colleagues both locally and on a national scale, coupled with the rise of attacks on Jews in the city, led me to move down to Texas in March of 2021, where I continue to serve as a police officer (and where my family can protect themselves in a pro-Second Amendment state).

The transition from working in the largest police force in the United States to working down South has been easier than I imagined it would be. I went through a second police academy, graduated second in my class and gave our commencement speech. I think I may have been the first police cadet in history to quote both Dr. Martin Luther King and the Lubavitcher Rebbe in his speech.

When I moved to Texas, I took a pay cut and gave up eight years seniority in the NYPD.

But it was worth it: I thought I had escaped the violence toward Jews and cops that I faced in New York City, and was glad to move somewhere generally pro-police, and in a state that empowers civilians to defend themselves should the need arise.

Then last Saturday, on our holy Sabbath day, Jews a few hours away from me were attacked. A man convinced that Jews control everything held the rabbi and three congregants hostage for 11 hours at Congregation Beth Israel in Colleyville, Texas. My social media feeds have been filled with murdered cops as well as traumatized Jews all week long.

As a regular community member, not as a cop, I feel that my family and I are safer though. Nonetheless, I find it interesting that similar to the national firearms discussion, I see the same divide within the Jewish community where some are really for it and others are very much against. I would expect after our collective history of being persecuted, we would have more Jews embracing self protection and being more vocal about the need to support such choices.

What I need, as a Jew and a cop, is for the silent majority to no longer be silent. Its time each and every one of us start holding all segments of the justice system accountable. We dont need new laws we need our current laws to be enforced. Big cities across America have enacted one form or another of bail reform, which sounds great on paper, but ends up leaving dangerous people free to harm more people.

This past month, newly elected Manhattan District Attorney Alvin Bragg sent a memorandum directing his office not to seek jail time for those who commit certain assaults and robberies, and not to prosecute those charged with resisting arrest. The message becomes clear to the wrongdoers of our society: commit a crime and youll just get a slap on the wrist.

We have already seen the deadly consequences of this attitude. This week alone in New York City, Officers Jason Rivera and Wilbert Mora lost their lives while responding to a domestic disturbance. In Houston, Corporal Charles Galloway was shot and killed while conducting a traffic stop. I heard the very gunshots that took his life; I was assisting in an unrelated investigation a few blocks away.

Holding people accountable for their actions should be a bipartisan issue, and yet here we are in 2022, looking at a justice system playing politics while saying never again for the hundredth time. Thoughts and prayers are nice, but they dont stop Jews from being attacked and cops from being murdered. Where is the thoughts and prayers brigade before worshippers in a Texas synagogue are taken hostage? Where are they before an officer dies in the line of duty?

In 2014, Tyrone Howard a man with 20 prior arrests, including for violent crimes was ordered by a judge to sign up for a drug rehabilitation program instead of serving time in jail after being taken down in a drug bust. Rather than rehabilitate, he was involved in a shooting and skipped his court dates, which generated an arrest warrant. In 2015, he met NYPD Officer Randolph Holder and decided he would rather murder him than face jail time.

Some may hate me for being Jewish, some may hate me for being a cop. I know its not everyone, and Im not looking to be loved and adored like firemen. At the end of the day, Im still a proud Jew who carries his gun off-duty to synagogue services. Luckily, Im in a community that has taken never again to heart, and in my synagogue you dont have to be a cop to bring protection with you.

I pray we as a nation find a way to come together when the world wants us to be more divided than ever.

To contact the author, email editorial@forward.com.

The views and opinions expressed in this article are the authors own and do not necessarily reflect those of the Forward.

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What its like to be a Jewish former NYPD cop in Texas - Forward

The Jewish Decadence or the Decadence of Jews? – lareviewofbooks

Posted By on January 30, 2022

IN 2013, I went to a sumptuous exhibition at the National Gallery of Art in Washington, DC, entitled Diaghilev and the Ballets Russes, 19091929. As I wandered through the galleries, luxuriating in the exquisite costumes and set designs, names like Lon Bakst, Ida Rubinstein, and Ren Blum triggered my Jewish historians sixth sense. You see, whenever I have a hunch that Jews are involved in some historical phenomenon in a significant way, I am often right. I think this has deep roots in that old Jewish pastime called Is s/he Jewish? (My grandmother used to do this when watching television: See that actor? Jewish.)

That this is not just ethnic self-congratulation is proved, I think, by Jonathan Freedmans The Jewish Decadence, which confirms almost a decade later, but never mind my suspicion that Jews had a role to play, and not a small one, in the efflorescence of modernist, decadent art in the late 19th and early 20th centuries of which the Ballets Russes was one expression. As a historian of the modern Jewish experience, I knew the backstory to this particular episode very well: Jews in Western and Central Europe a mobile minority, nimble, always ready for the next change in circumstance were well positioned to take full advantage of the opportunities that a rapidly modernizing economy and society began to offer them in the late 18th and early 19th centuries. Eagerly embracing their newly conferred political and civic rights or anticipating the granting of those rights in the near future they entered the German, French, Dutch, and other middle classes in large numbers, shedding many elements of traditional Jewish lifeways and adapting others to the Christian milieu. The modicum of social acceptance and integration that they achieved, however, left them mostly unprepared for the backlash that emerged in the 1870s and 1880s with the rise of political antisemitism. But by that time, they had become fully European, fully identified with the hegemonic culture. It is this moment of tension, when the hoped-for integration of Jewish and European identities was clearly no longer possible, that Freedman seeks to limn in The Jewish Decadence. But it was not only Jewish integration that was being cast into doubt it was the achievements of European civilization as a whole. The fin-de-sicle was a period of skepticism, of gnawing anxiety, of fears of decline and degeneracy.

Decadence was the cultural expression of those fears, but also a response to them, as writers and artists such figures as Charles Baudelaire, Paul Verlaine, and Oscar Wilde strove to articulate in their art a sense of ennui and anomie, a weariness with Progress and bourgeois morality, an opposition to Nature, and a fascination with art for arts sake. Memorably, Max Nordau soon to be a leader of the Zionist movement condemned the movement in his Degeneration (1892), hinting at a meaningful intersection between Decadence and Jewish modernity. Indeed, one of Freedmans primary goals in this book is to show that the real story of Decadence may in part be a story of how Jews engaged the crisis of modernity.

But the crisis was also, in some sense, a personal one, for Freedmans protagonists were orphans of the Jewish integrationist project. Having been bequeathed by their parents generation the birthright of Europeanness (and, to some extent, deprived of any meaningful Jewish cultural heritage or identity), they now confronted a Europe that was, at the very least, undecided about whether and to what extent they belonged. To this circumstance, they responded dynamically, indeed transformatively, Freedman writes. It is that response, in all its forms and variations, that Freedman seeks to understand. The chapters of the book treat moments of cultural tension and dynamism in which Jews sought to work through their own relationship with modernity and European culture.

So far, so good. There is a serious problem, however, with Freedmans chronology of Jewish modernity. Setting the stage for his analysis, Freedman writes, [D]ecadence formed a vital [] part of the landscape Jews encountered as they sought to enter the mainstream of European cultural life. But Jews had, in fact, begun to enter that mainstream at least a generation before the Age of Decadence, in the early and middle decades of the 19th century. Heinrich Heine, Felix Mendelssohn, and Fromental Halvy, for example, were all active from the 1820s to midcentury.

There is no doubt that Jews continued to struggle to find their place in European society in the last decades of the 19th century and into the early decades of the 20th, just as (mutatis mutandis) their forebears did in an earlier era. Indeed, one clear strand in Freedmans argument is the way that Jewish artists and writers played with and remade central themes in European culture as part of their own struggle to find their own identity. Some of the figures Freedman discusses were so determined to make German or French (the primary national cultures under discussion) philosophy and literature their own that they embraced and adapted for their own use the work of antisemites such as Schopenhauer and Baudelaire.

In the Age of Decadence, animated in part by metaphysical despair, Schopenhauers pessimism was wildly popular, even and perhaps especially among Jews. Freedman shows that Freud, the Italian Jewish writer Italo Svevo, I. B. Singer, and Saul Bellow were all deeply informed by Schopenhauers worldview and incorporated aspects of it into their own writing, thus transforming it (and redeeming it, perhaps?). Walter Benjamin whose inclination to dismiss French antisemitism would ultimately kill him attempted to explain away Baudelaires antisemitism but also, according to Freedman, incorporated Jewish thought aspects of Kabbalah, to be precise into his analysis of the great poets work.

The decadent fascination with perverse sexuality (as it was known then) generated much artistic expression on same-sex love and eroticism, and thus it comes as no surprise that queerness and Jewishness play off of and inform each other throughout Freedmans narrative. In a chapter on Jews relationship to Oscar Wilde as a cultural icon, for example, Freedman shows the fascination with and sympathy toward Wilde on the part of various groups of Jews, including Jewish members of the English social elite and Yiddish-speaking intellectuals (and to some extent the Yiddish-speaking public) in Eastern Europe and the United States because of what he calls their shared status as outsiders.

Similarly, in Freedmans reading of In Search of Lost Time which both represented and critiqued Decadence Proust uses Jew as a metaphor for homosexual, and vice versa: Throughout the Recherche both Jewishness and perversion return over and over as topics of mystery and interrogation. Though at first blush it might seem as though it is Jewishness that is the more fixed identity of the two, ultimately, Freedman argues, the figure of the Jew is actually more complex and more ultimately unknowable than its Sodomitical twin (this last phrase, by the way, is an excellent example of Freedmans unrestrained prose, often witty and at times sublime). The Jewish protagonists in Recherche are both Jews and not Jews: they transform and transmogrify from stigmatized outsiders [] to fully assimilated members of aristocratic gentile families. Freedman links this unstable Jewishness to Prousts own tortured identity: born of a Jewish mother, raised Catholic, and for much of his adult life distancing himself from his Jewish origins (just as he at times denied his attraction to men), Prousts stereotypical Jewish physical features marked him, Freedman asserts, as identifiably, indeed powerfully Jewish, even though his identity as a Jew is undecidable in the technical sense.

The central argument of The Jewish Decadence is probably best summed up by the following statements in Freedmans chapter on Walter Benjamin:

[O]ut of this encounter between Jews and the culture of aestheticism and decadence, something like modernity emerged [] [T]he writers and artists I mention in this book and many more besides fused their Jewishness with the ambient modalities of aestheticism and decadence to create something genuinely new and transformative.

The two somethings in that quote are telling, however. What is it, exactly, that emerged from this fateful assignation between Jews and Decadence? Modernity, or something like it? Modernism, or something like it? New, innovative sometimes even glorious forms of creativity? Freedman never pins it down, perhaps because it cant be pinned down.

Despite that attempt at a unifying thesis, at times The Jewish Decadence reads as a series of meditations on the nexus between Jewishness and Decadence rather than as a holistic work with a clear through-line. (This may have something to do with the way the book was brought to publication; as the preface explains, Freedman suffered a stroke just after submitting his manuscript that made it impossible for him to participate in the publication process, and the final stages of editing and production were generously and lovingly shouldered by family, friends, and colleagues.) But it is no less an achievement for that. Always thought-provoking, occasionally provocative, it often staggers with its incredibly wide-ranging discussions of European culture and thought.

Freedman pokes fun at himself here and there for the profusion of literary and cultural references, referring in one place to his example-drunk book. It is chock-full of exciting and provocative ideas, but it is also just plain fun something akin to Freedman leading the reader by the hand on a tour of a cultural landscape that he knows like the back of his hand, a world with which he is intimately familiar and where everyone seems to either be on intimate terms of friendship, romance, or carnal knowledge with each other, such that, in one parenthetical aside, we are informed that Comte Robert de Montesquiou, Prousts friend and the original for his Baron de Charlus, was friends with both Sarah Bernhardt and Ida Rubinstein, both of whom had as a lover, at various moments, the Italian poet Gabriele DAnnunzio. What other writer would, or could, take us from Fanny Brice to Betty Boop to Proust, from Schopenhauer to An-ski to, in a final whirl around the dance floor in a conclusion entitled The Deca-danse, Serge Gainsbourg, Claude Cahun, Leonard Cohen, and Amy Winehouse?

But for all his fluency with modern European culture, Freedman stumbles at times when it comes to the specificities of Jewish life. For example, he asserts that Jews in France [] were not treated with an abundance of generosity other than by Napoleon Bonaparte, who maintained and extended the emancipatory efforts of the Revolution by granting Jews full citizenship. A strange thing to say about Bonaparte, who once called Jews locusts who are ravaging France and who authored the dcret infme of 1808, which presumed all Jews in Alsace and Lorraine to be guilty of usury, restricting their rights for 10 years until they proved themselves to be productive citizens. Discussing models of Jewish femininity, Freedman asserts that traditional Jewish society prized plumpness for obvious reasons in a population that had suffered under conditions of famine. While it is true that many Eastern European Jews lived in poverty in the late 19th century, and of course they suffered through the famine of 189192 as did many other Russian subjects, they did not live under persistent conditions of famine. And, of course, there is the central problem that I mentioned earlier: Freedmans claim that Jews were entering the mainstream of European culture only in the Age of Decadence, rather than appreciably earlier in the 19th century.

Along similar lines, I was somewhat disappointed by Freedmans discussion of The Dybbuk (191316), the groundbreaking play by the Russian Jewish writer and ethnographer S. An-ski, and of the echoes of The Dybbuk in Israeli writer A. B. Yehoshuas novel The Liberated Bride (2001). While he offers an inspired comparison of The Dybbuk with Dracula, and of the plays heroine Leah with similar tradition-defying protagonists of decadent literature such as Stokers Lucy and Ibsens Nora, his analysis of The Dybbuk in the context of the Age of Decadence is not quite as pioneering as he makes it out to be he is certainly not the first to argue that the play is an example of the mutually generative relation between Jewish culture and that of the fin-de-sicle. And while his exploration of the haunting resonances of The Dybbuk in The Liberated Bride makes for good reading, other scholars (such as Ranen Omer-Sherman) have done the same and come to similar conclusions. With only a scant four references to scholarship on An-ski and Yehoshua, this chapter feels somewhat unmoored, despite Freedmans skillful analysis of the works. What is fresh here is his linking of these works to the larger web of fin-de-sicle writings that the book traces.

Freedmans choice of An-ski and Yehoshua is exceptional in that their Jewishness was (and is) unambiguous, something that cannot be said for most of the other writers and artists who figure in the book. As Freedman explains early on, the Jewish identities of his subjects functioned on a more tropological or figural level, and it is precisely this tenuous connection to Jewishness these troubled Jewish identifications that played so central a role in the European Decadence. And there lies the central paradox of this work. That Freedman finds Jews in the Age of Decadence cannot be gainsaid. But to what extent he finds Jewishness is up to the reader to decide.

Natan M. Meir is the Lorry I. Lokey Professor of Judaic Studies inthe Harold Schnitzer Family Program in Judaic Studies at Portland State University.

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The Jewish Decadence or the Decadence of Jews? - lareviewofbooks

The Big Nosh to highlight Jewish cuisine – Greater Wilmington Business Journal

Posted By on January 30, 2022

To know a community is to know its food, said the late chef and former Rabbi Gil Marks. If you are looking to get a taste of Wilmingtons Jewish epicurean community or are just in the mood for some delicious treats, check out the Temple of Israels Big Nosh fundraising event happening 10 a.m.-2 p.m. Feb. 24.

If last years turnout is any prediction, this event is on par to be a hit. We had over 509 orders last year, said event organizer Kurt Abisch.

Abisch looks forward to another successful year after having to cancel in 2020 due to COVID-19. This year, we expect even more customers than last year, he says.

The Big Nosh event is not just your annual sandwich-selling fundraiser, he said. Selections will include corned beef and pastrami (by the half-pound or sandwiches), smoked whitefish salad and chopped herring and Israeli salad. Homemade noodle kugel and potato knish will also be offered and round out a meal with a loaf of rye bread from Breadsmith.

Abisch said he likes the idea of working with a local business. Sandwiches can be preordered and will come with coleslaw and a Guss kosher pickle.

There will be traditional favorites brought in straight from New York as well. For something sweet, dont forget to order some babka or rugalach. Right out of Brooklyn, Greens chocolate or cinnamon babka and rugelach are available to order. All Jewish delicacies will be available for pick up at the temples Reibman Center, 922 Market St.(All food items must be preordered by Feb. 11.)

The proceeds from the Big Nosh food festival will benefit the ongoing work of the temple and religious activities, education and community relations. Orders can be placed onlineor with a mail-in order form, which can be downloaded and printed from the website.For more information, contactShai Abisch at[emailprotected]or call (914) 582-8673. COVID-19distancing rules will be enforced.

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The Big Nosh to highlight Jewish cuisine - Greater Wilmington Business Journal

Dickinson-based Lutheran church rocked by allegations – The Dickinson Press

Posted By on January 30, 2022

Editors Note: The following article features vulgarities and race-related coverage. All uses of racial slurs have been preserved and attributed to direct quotes from an account alleged to be owned by Blake Kilbourne.

DICKINSON A Lutheran pastor in Dickinson is under investigation and public fire as allegations that he espoused anti-Semitic and racist views on social media, a blog and a podcast, have come to light.

Blake Kilbourne, who has been a pastor at Our Saviors Lutheran Church in Dickinson since November of 2021, has been placed on administrative leave by the church pending an investigation, according to the churchs council.

The council has placed him on administrative leave. Were aware of the allegations that are out there, Church Council Chairman Jeremy Skaley said in a phone interview with The Dickinson Press.

The church confirmed that it would provide further commentary on the matter, but only after concluding their investigation, according to Skaley.

Among the many allegations leveled against the embattled lay leader, compiled and highlighted by an anonymous whistleblower blog , are some that suggest affiliations with neo-nazi organziations and entities. The evidence presented, which appears to link an account named SuperLutheran to Kilbourne, is the substance of the investigation by the church.

The blog, purportedly belonging to the lay leader, has a coded avatar from Gravatar, a platform for social media users to create animated avatars. According to the website, the avatar in use by the blog was created by a "Blake Kilbourne" and is affiliated with the username SuperLutheran, which Kilbourne has used in the past.

Although no longer active on Twitter, one of Kilbournes social media accounts, @SuperLutheran, was active on an alternative social media platform called Poast. This account contained posts until recently, and frequently featured what faith leaders are calling morally questionable commentary regarding race, sex and Jewish people.

Poast has been widely reported as being frequented by white nationalists and other political outcasts.

In more than half of the posts @SuperLutheran published the topic of strength training routines was a focal point. A deeper dive, however, highlights commentary rife with further examples of homophobia, anti-Semitism, xenophobia, misogany, white supremacy and the rampant usage of racial slurs.

On Sept. 3, 2021, SuperLutheran posted, My house is a White ethnostate. No, you cant apply for citizenship.

Screengrab / The Dickinson Press

Other posts by the page declared racial cohesion to be impossible, lamenting that the Jew global media lies. Another post, pictured above, asserted that the cereal mascot Count Chocula is a Jew and suggested that "he is hiding something in the cereal."

The account for SuperLutheran appears fixated on attributing the death of Jesus to the Jewish people with anti-Semitic undertones. The account re-posted a meme on Aug. 26, that appeared to criticize ISIS for, attacking every Islamic country in the Middle East, but never laying a finger on the only Jewish state.

On Nov. 24, SuperLutheran was tagged in and shared a meme condemning white women who dated black men as race traitors. The same post also mocked Trump supporters for celebrating, Mandingo Lucifer Koon Day, and supporting the immigration of refugees from Hong Kong.

Among the various vulgar and race-related posts were others featuring commentary that asserted, a man should understand he doesnt protect his woman because she is weak; he protects her because she is retarded.

On at least two separate occasions the account posted a picture of Mexican-style food, attributed to being prepared by his wife, and cited it as proof that America doesnt need immigrants for their cuisine.

The timeline of posts by the account SuperLutheran features commentary on moving and appears to align with Kilbournes own move from Bremerton, Washington to Dickinson around the same time frame.

Evidence being reviewed by the church as part of their investigation includes those compiled by a whistle blower who alleges that Kilbournes wife, Twitter handle @Fashy_Wife on April 23, 2016, tweeted a photograph of herself holding a baby with Kilbourne in the background.

Good morning from our family! @Blake_L_K. the post read.

The same Twitter account later posted another tweet in 2016, implying that the now defunct Twitter account, @SuperLutheran belonged to her husband Kilbourne.

Screen captures courtesy of The Dickinson Press

Allegations that Kilbourne was previously terminated for similar concerns from his position in Washington, part of the investigation as well, were denied by Kilbournes previous employers at Emmanuel Lutheran Church in Bremerton, Washington.

The church considered Blake as a candidate at the end of the year (internship)... for pastor of Emmanuel Lutheran Church. I was retiring, Pastor Tim Cartwright, of Emmanuel Lutheran Church, said. But the church decided not to call himI was hoping he would become the pastor of the church, but it didnt work out.

Speaking with The Press in a phone interview on Monday, Cartwright claimed that Kilbourne was not fired from his position as alleged. Further, Cartwright denied issues related to Kilbournes departure as being related to his espousing obscenities, profanities, vulgarities and race-related views on social media as attested by the whistle blower.

Kilbourne, who started more than two months ago at Our Saviors Lutheran Church, was initially embraced with a Facebook post from the church saying, We are excited to welcome Pastor Blake Kilbourne and his family to our congregation.

The Emmanuel Lutheran Church, where Kilbourne worked prior to arriving in Dickinson, is a member of the American Association of Lutheran Churches (AALC).

According to a May/June 2021 newsletter, a letter from Church Council President Larry Farner explained that Kilbourne had traveled to Ames, Iowa, to stand before an AALC committee in a determination hearing to see if Kilbourne was a viable candidate for the position of pastor at Emmanuel Lutheran Church.

The executive secretary for the AALC national office is Bonnie Ohlrich.

Im not the one to say anything about that. I dont know, I dont have a lot of information. I just know that hes no longer with us, Ohlrich said on Monday afternoon when asked if Kiblourne's failure to receive the position was in relation to his alleged social media posts.

While the investigation into the allegations against Kilbourne will determine whether he acted against the mandates of his position, Kilbourne declined to comment directly.

"No comment," he said in a phone interview surrounding the accusations.

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Dickinson-based Lutheran church rocked by allegations - The Dickinson Press

In Spain, small towns are unearthing ancient synagogues to resurrect Jewish history and attract tourists – JTA News – Jewish Telegraphic Agency

Posted By on January 30, 2022

MADRID (JTA) Beneath a sprawling 14th-century building with moss-furrowed terrace walls and interiors painted in garish strokes of purple and yellow lie what could be the remains of Spains second-largest synagogue from the medieval era.

The 7,500-square-foot estate, currently being explored by researchers and archeologists, is nestled in a narrow alley in Utrera, a small city in the Seville province in southwest Spain. It sits covered with the geraniums popular in the citys historic Jewish quarter.

The property has had a lengthy and multifaceted history as a hospital, in the 17th century; a Catholic chapel; an orphanage, and most recently, in the 20th century, as a school, a restaurant and a cocktail bar.

But the city council bought the now abandoned property in 2018 and launched an archaeological excavation project last February, with the hope of uncovering a synagogue that was pushed underground over the centuries.

A view of a street in Utreras Jewish Quarter. (Utrera City Council)

The goal is not only to preserve and foster Jewish history and culture something the countrys government has prioritized in recent years in orderto rectify its dark Inquisition history.

As COVID-19 continues to hurt tourism worldwide, Spain is looking to stay one of the most visited countries on the planet. And ancient synagogues can be tourist draws, especially for smaller towns that lack them.

Uncovering the synagogue would put our town on the world map, alongside cities such as Seville, said Jos Mara Villalobos, Utreras mayor and the projects lead supporter. This would be a powerful appeal for Utrera as a major touristic destination.

Utrera is far from alone in mining its Jewish past. Starting well before the pandemic, governmental and private interests at the regional and municipal levels have been attempting to unearth, restore and display Jewish heritage sites from the Middle Ages.

In terms of cultural heritage, Spain has undergone an enormous transformation since the end of the 1980s, with an upsurge in archaeological interventions associated with the booming construction industry, said Jorge A. Eiroa, professor of medieval history at the University of Murcia. He explained that synagogues often appear when grounds are excavated during construction.

Over several centuries, Sephardic Jewish communities in Spain left a striking medieval architectural legacy. Their former synagogues are jewels of artistic and cultural heritage that illustrate the splendor and prosperity of Spains medieval Jewish communities.

But after 1492 the year Jews were expelled from Spain through the Inquisition most were abandoned, and many were built over or subsumed into other buildings. Some of the few prominent ones left intact today were repurposed into Roman Catholic churches, such as El Trnsito and Santa Maria la Blanca in Toledo, the Crdoba synagogueand Corpus Christi in Segovia. (Some of those, ironically, have recently turned back into Jewish-themed entities, as museums and cultural centers that educate about Spanish Jewish history.)

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Many synagogues across Europe have been transformed over the centuries. In 2018, a British organization called the Foundation for Jewish Heritage launched an interactive map that identifies and categorizes them, showing how their functions have changed some are now shops, restaurants, sports facilities and even funeral parlors.

Many Jewish sites of worship scattered throughout the Spanish peninsula, however, are hidden underground with no documented evidence of their existence.

When a synagogue is converted into a church, any Jewish vestiges are promptly removed, said Eiroa, explaining the difficulties of tracking down the old synagogues. If we are lucky, the Torah ark is transformed into a small altar, as in the case of Crdoba, and thus preserved.

Miguel ngel de Dios, one of the archaeologists working on the Utrera project, is confident that he will discover an underground synagogue. His team is looking for religious Jewish traits including clues that show if the site was divided into mens and womens sections.

We still have no idea if the synagogue is there or not and what state it is in. But, if we find it, we believe a mikveh, or ritual bath, should be located outside the prayer room, as well as some sort of building for the womens gallery, de Dios told the Jewish Telegraphic Agency. It may not have been preserved, but we can certainly seek for traces of some kind of distinction between men and women.

About 170 miles northeast, in the ancient city of beda, stands another formerly unknown synagogue with a medieval mikveh, or ritual bath, which gives it a nickname: the Synagogue of Water.

Buried under the bedrock of the citys surrounding houses, the synagogue lay undisturbed until it was accidentally unearthed in 2007. Its discovery astonished the propertys owners, who were developing apartments for tourists and a parking lot.

A view of the main hall of the Synagogue of Water in beda, Spain. (Andrea Pezzini)

Primary owner Fernando Crespo quickly understood the sites cultural significance and its tourism potential and halted the construction projects. After three years of excavations and restorations, the synagogue opened its doors to the public as a museum in 2010.

It was a great surprise to all of us, to find this magical place a striking discovery, a journey through history, said Andrea Pezzini, head of the company Artificis, a tourism company that now manages the synagogue.

The Synagogue of Water is divided into seven interconnected chambers, including the well-preserved mikveh. The pool, situated on the lowest floor, was carved into natural rock and is illuminated by picturesque beams of natural sunlight, giving it a mystical quality. For centuries, natural water from a well has flowed through it, renewing itself every day. Scholars believe that there is only one other record of a similar natural mikveh in Spain, in the small Catalonian town of Besal.

Photos of the mikvah at the Synagogue of Water inUbeda, Spain. (Joaquin Fruiz)

Before COVID, the Synagogue of Water had about 27,000 visitors per year; during the first pandemic year, that dropped to 10,000.

The Lorca Synagogue in Lorca, located in the southwestern Murcia region, was discovered in 2003 during the building of a hotel. But it wasnt discovered underground it was tucked away in a medieval fortress.

The castle, which sprawls throughout the historic Alcal neighborhood, has stood since sometime between the ninth and 15th centuries. The synagogue is the only one known to have been found with an intact bimah, the raised platform where services are held, and Torah ark.

Such ritualistic remains are preserved in those synagogues that become uninhabited and unoccupied, Eiroa said.

Archaeologists found over 2,600 fragments of glass, which they used to reconstruct 27 lamps formerly used to light the temple. Today they are displayed in the citys Archaeological Museum, next to other fragments of hanukkiot, ceramics, buckles, rings, and coins, which educate visitors about the everyday life of Lorca Jews and how they celebrated their festivities over 500 years ago.

Lamps found during the excavation of the Synagogue of Lorca are displayed in the Municipal Archaeological Museum of Lorca. (Museo Arqueolgico Municipal de Lorca)

Other recently discovered synagogues include Guadalajaras Synagogue of Molina de Aragn, which sits only as a pile of ruins for now, and Teruels Synagogue of Hjar. In the latter case, rehabilitation work was completed in early 2021 but a date to open to the public has not been determined.

Eiroa said the growing emphasis on recovering Jewish heritage sites will only continue to surge, as municipalities continue to capitalize on their connections to Sepharad, as its Jews referred to Spain in Hebrew.

It is quite evident that Sepharads past has always been a very appealing and captivating asset and from a heritage point of view very attractive to city councils and autonomous communities, he said.

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In Spain, small towns are unearthing ancient synagogues to resurrect Jewish history and attract tourists - JTA News - Jewish Telegraphic Agency


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