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BADIN/PALESTINE NEWS: Services, closings announced – The Stanly News & Press | The Stanly News & Press – Stanly News & Press

Posted By on December 24, 2021

Merry Christmas, everyone. May the hope, love, joy and peace of the Christmas season find a home in hearts and homes all over Badin and Palestine.

Jo Grey

Christmas Services

Some churches in the community held special Christmas services Sunday, while others are celebrating the coming of Christ on Christmas Eve in addition to regular Sunday services. More information may be available on Facebook. The schedule that was available at press time is below:

Badin UMC Dec. 24 at 5 p.m., 18 Hickory St.

Palestine UMC Dec. 24 at 6:30 p.m., 36414 Palestine Road.

Stony Hill UMC Dec. 24 at 7 p.m., 28996 Stony Hill Road.

Badin Baptist will hold Sunday morning services at 11 a.m., 28 Falls Road with Larry Coley preaching. Bible Study will be Wednesday at 7 p.m.

Badin Presbyterian invites everyone to Sunday worship at 10 a.m. with Pastor Dan Wray, 153 Spruce St.

Closings

Town Hall will be closed Dec. 23-24 and Dec. 27.

Badin Historic Museum will close Dec. 26 and Jan. 2.Town Council

Town Councils regular meeting is Jan. 11 at 7 p.m. in the Badin Conference Center. Visitors are welcome.

Limb and brush pickup is Jan. 4.

Better Badin

This volunteer group regularly meets the second Monday of each month. Join them on Jan. 10 at 6:30 p.m. at Loafers and Legends as plans for 2022 take shape.Morrow Mountain

Hikers take note: Three Rivers Trail is closed until further notice while construction is underway.

Call the park office for more information at 704-982-4402.

Badin News is by Jo Grey. Email Jo.greync@gmail.com.

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BADIN/PALESTINE NEWS: Services, closings announced - The Stanly News & Press | The Stanly News & Press - Stanly News & Press

Calendar – The Review

Posted By on December 24, 2021

FRI/12-24

Canfield

Christmas Eve Candlelight Service and Holy Communion, 8 p.m., Paradise Church, 10020 New Buffalo Road; also live on Facebook-Paradise Church

Columbiana

Good As New Shop closed for holiday

East Palestine

Eagles kitchen closed for Christmas

The Way Station/Kingdom Kloset, closed for Christmas

New Waterford

Eagles kitchen closed

North Lima

Christmas Eve Worship Service, 7 and 11 p.m., Good Hope Lutheran Church

Salem

Eagles closing at 6 p.m.

SAT/12-25

Columbiana

Good As New Shop closed for holiday

East Palestine

Eagles kitchen closed for Christmas

SUN/12-26

East Liverpool

Christmas Candlelight Celebration, 10:30 a.m., First Church of Christ (Disciples)

East Palestine

Eagles kitchen closed for Christmas

New Waterford

Eagles breakfast, 8 a.m.-noon, eat in or carry out, 330-457-7230

Salem

Christmas Service, Calvary Baptist Church, 1779 Depot Rd., 10:30 a.m.

Amvets meetings, trustees at 10:30 a.m., executive committee 11 a.m., and membership at noon

MON/12-27

East Palestine

Eagles kitchen open 4-8 p.m.; chicken parmesan, pasta, side salad and roll, $8; 330-886-0397

Council, 7 p.m. at 85 N. Market St.

Lisbon

The Banquet of Lisbon, The New Lisbon Presbyterian Church, 4:30 p.m. until food is gone; no later than 6:30 p.m. Menu will include chicken breast, mashes potatoes and gravy, green beans, stewed tomatoes and apple cake. Sponsor is the First Christian Church. Free and open to the public, carryouts only. Those needing rides: Carts, 330-424-4015; Safe Read, 330-301-9523

Salem

Salem Community Pantry food distribution to residents in the 44460 zip code, 9-11 a.m., masks required; choice shopping limited to two visits per month

TUE/12-28

Calcutta

Lions Club, 6:30 p.m., Peter Metrovich Community Center; information at 330-385-5560

East Palestine

Eagles kitchen open 4-8 p.m.; salisbury steak with mashed potatoes and vegetable, $8; 330-886-0397

Glenmoor

Free drive thru community dinner, noon until food is gone, Glenmoor Presbyterian Church; menu includes hamloaf, augratin potatoes, green beans, coleslaw, bread and cookie

Greenford

Green Township trustees, 6:30 p.m., community building

Lisbon

Lisbon Historical Society closed, will reopen Jan. 11

Liverpool Township

Board of trustees, 6:30 p.m., Administration Building

Salem

Rotary Club of Salem, noon, Salem Community Center

Salem Historical Society Underground Railroad tour on the Quakertown Trolley, 2 p.m., loading at 239 S. Lundy St.; reservations at 330-337-8514

Eagles Aerie meeting, 7 p.m.

Summitville

Village council, year end and re-orgnaizational meetings, 6 p.m., fire hall

WED/12-29

East Palestine

The Way Station/Kingdom Kloset, Presbyterian Church, 109 W. Rebecca St., 10 a.m.-3 p.m.

Hanover Township

Board of Trustees, year end organizational and regular business meetings, 8 a.m., township hall; records retention meeting at 7:45 a.m.

Salem

Salem Class of 1955, Adeles Place, 11:30 a.m.

THU/12-30

Boardman

DARE (Divorce/Death Arent Really the End), 7-9 p.m., Boardman United Methodist Church; information at 330-729-0127

Damascus

Tops 1329, United Methodist Church, weigh in 9 a.m., meeting 9:30 a.m.

East Palestine

The Way Station/Kingdom Kloset, Presbyterian Church, 109 W. Rebecca St., 10 a.m.-3 p.m.

Eagles kitchen open 4-8 p.m.; pork roast, mashed potatoes and vegetable; 330-886-0397

Lisbon

Columbiana County Commissioners, 9 a.m., commissioners board room

New Waterford

Eagles wing nite, 4-9 p.m., with full menu, eat in or carry out, 330-457-7230

Salem

Salem Community Pantry food distribution to residents in the 44460 zip code, 3-6 p.m., masks required; choice shopping limited to two visits per month

Eagles Kitchen Special, 5:30-7:30 p.m.; dine in or carry out, 330-337-8053

Salem Hunting Club Steel Challenge pistol shoot, open to the public at 6 p.m. Call Jay Klein at 330-831-9847 with any questions.

Families Anonymous, 7 p.m., First United Methodist Church cafe

Springfield Township

Board of Trustees closing of the books meeting, noon, administration building

FRI/12-31

Columbiana

Good As New Shop closed for holiday

East Palestine

The Way Station/Kingdom Kloset, closed for holiday

Eagles kitchen open 4-7 p.m.; beer batter cod fish specials, on a dish, $7; sandwich with side, $8; dinner with two sides, $10; shrimp lovers basket with side, $10; 330-886-0397

Negley

Middleton Township Trustees, year end meeting, 9 a.m., township garage; regular meeting Jan. 3 is canceled

New Waterford

Eagles New Years Eve Party! 7-9 p.m., Conkle Brother; 9 p.m.-12:30 a.m., The Dudes; open to the public

SAT/1-1

Columbiana

Good As New Shop closed for holiday

East Palestine

Eagles kitchen closed for New Years Day

SUN/1-2

East Palestine

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Calendar - The Review

The Formation of the Talmud: Scholarship and Politics in Yitzhak Isaac Halevy’s Dorot Harishonim Yeshiva University News – Yu News

Posted By on December 24, 2021

While the identities of the Stammaim and Savoraim who had a hand in finalizing the Talmud as we know it will likely never be known, that hasnt stopped lovers of the Talmud from speculating on its historical development. InThe Formation of the Talmud: Scholarship and Politics in Yitzhak Isaac Halevys Dorot Harishonim, Rabbi Dr. Ari Bergmann traces one such attempt by a giant of pre-WWII Eastern European Orthodoxy.

Bergmann, who teaches Talmud at Yeshiva University, sets out to describe who Halevy (1847-1914) was and why his work on the Talmuds history, though apologetic, can and should be taken seriously by those interested in the development of Orthodox Judaism and the study of its foundational text.

Halevy, as Bergmann writes, was a self-taught scholar who led a colorful life of political and scholarly achievements amidst numerous controversies. A traditionalist in a time of change and a pugilistic writer, he was connected to other major rabbinic thinkers of his time, including Rabbi Yosef Duber Soloveitchik (theBeit Halevi), the Netziv, Rabbi Chaim Ozer Grodzinski, and Rabbi Abraham Isaac Kook. Amidst the strong winds of the scientific study of Judaism,Wissenschaft des Judentums, Halevy strove, in his work, to offer an Orthodox Wissenschaft, intellectually rigorous but still abiding by traditional belief and observance.

In tracing the development of the Talmud, Halevy sometimes parted ways with traditional thinkers. He, as Bergmann writes, conceded that themidrashicexegesis was a later development that came to provide scriptural proof for laws received at Sinai, but not to derive new laws. This more nuanced view was at odds with those medieval rabbinic authorities, such as Maimonides, who clearly believed in the existence of a creativemidrashic process. While sometimes slanting more traditionally, Halevy also relied on numerous non-Jewish historical sources banned by earlier authorities. The contradictions in Halevys workon our resulting inability to characterize it merely as apologeticsdemonstrate the difficulties Halevy faced as a historian in the nineteenth and early twentieth centuries who also considered himself a strong advocate for Orthodoxy. Even when arguing against the heretics, Halevy received flack. The Hazon Ish sawDorot Harishonimas dangerous because it unduly exposed Orthodox youth to the arguments of those who historicized rabbinic teachings.

Much of Bergmanns volume consists of the nuances of the theory of development Halevy articulated. He posited that the Mishnah was universally accepted as a sealed corpus, after which Abaye and Rava composed a common body of Amoraic traditions emerging from abeit havaad, a central rabbinic governing body. However, Halevy never offers proof of the existence of such an entity. He also hypothesized that the Savoraim, later editors, made only minor changes to the text, a theory Bergmann calls fanciful and contradicted by the historical record. While much of Halevys scholarship was dismissed, Bergmann emphasizes a historical irony. Halevy helped form Agudath Israel, a rabbinic governing body of much of contemporary Orthodoxy. The Agudah, as it is colloquially called, has since popularized Daf Yomi, the daily cycle of Talmud study.

Thus, while Halevys imprint on the scholarship of the Talmuds history and development might fall short, his impact on its study to this day, it can be argued, looms taller than ever.

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The Formation of the Talmud: Scholarship and Politics in Yitzhak Isaac Halevy's Dorot Harishonim Yeshiva University News - Yu News

Just sometimes there are no words – Australian Jewish News

Posted By on December 24, 2021

Lemony Snickett is the pen name of the author and narrator in the series of childrens novels about An unfortunate series of events. The novels chronicle the mishaps and misadventures of three orphan children in search of answers to questions about their parents origins and ultimate end.

In the fourth book of the series, Lemony Snickett observes: Sometimes words are not enough. There are some circumstances so utterly wretched that I cannot describe them in sentences or paragraphs or even a whole series of books.

The Torah in Parashat Shemot also chronicles a series of unfortunate events that lead to Bnei Yisraels misfortunes: the Egyptians are threatened by being outnumbered, then they impose crushing labour and finally they attempt to annihilate the Jewish population.

Furthermore, Bnei Yisrael lack the words to respond to their wretched circumstances. Initially, they are so diminished they cannot even articulate their experience of pain. At the beginning of the parasha, the Torah details the oppressive acts of the Egyptians but no response from the people. There is just silence. They were so broken they could not even cry out.

In contrast, following on from the narrative interlude about Moshe, the Torah records the outcry against systemic Egyptian cruelty: The children of Israel groaned from the work and they cried out. (Shemot 2:23)

In response to adversity, words are not enough. First comes silence and then the scream.

However, in what may seem a counter intuitive move, our rabbis teach us that crying out is also the first step towards saving ourselves from falling deeper into the pit.

The Netivot Shalom argues that the beginning of the redemption of Bnei Yisrael does not begin with the birth of Moses but with this cry. Why? He frames the slavery in Egypt as the direct result of disconnection between the Jewish people and their God. By crying out, Bnei Yisrael outwardly express rather than internalise their pain. Their vocalisation opened a channel for communication with Hashem.

The outcry went up to Hashem. Hashem heard their groaning and Hashem remembered his covenant with Abraham, Isaac and Jacob. Hashem saw the children of Israel and Hashem knew. (Shemot 2:24-25)

Only after Bnei Yisrael cry out does Hashem listen. The primordial scream is redemptive because it provides an opportunity for expression and a path to connect to another. The cry heralds the beginning of healing and of reconciliation.

We have another narrative in Tanach where the Jewish people sit in silence on the brink of destruction and a primordial cry is the catalyst for their redemption. In Megillat Esther the decree is issued by Achashverosh to exterminate the Jewish people and Mordechai responds with wailing at the palace gates.

Mordechai does not engage in an orderly prayer rather a visceral cry that shakes the heavens and the depths. It is his cry that moves Esther from inertia to action. She seeks an audience with the King and through a series of fortunate events she saves the Jewish people.

The act of crying out to Hashem is also recounted by the rabbis of the Talmud. Masechet Taanit describes the rabbinic practice of instituting public fasts as a mechanism for breaking a drought and bringing rain. However, the Talmud lists a number of occasions where the decree of public fasts failed to bring the rain. It is only after the people are moved to tears that the skies open.

The Talmud goes on to describe the waters from the deep rising to greet the waters from above. Perhaps we can also understand the waters of the deepto be the tears that come from deep within us. When these tears well up, they beckon the water from above so there is a mingling of the human and the divine.

Lastly, we embed the act of crying in our approach to standing in judgement before Hashem each year on Rosh Hashanah. We use the non-verbal sound of the shofar to channel our prayers. Our rabbis compare the blasts of the shofar to human sobs and weeping. In particular, one of the most primal human cries the cry of a mother for her lost or absent children. The Haftarah readings for both days continue this theme with the story of Hannah pining for a son and the allusion in the prophet Jeremiah to Rachel crying for her sons.

As this secular year draws to a close, this shabbat is the last of 2021. This year has indeed brought with it a series of unfortunate events such as lockdowns, illness, floods and death. While our initial reaction may have been stunned silence, we have then had plenty opportunities and reasons to cry. May these cries herald the beginning of a redemptive healing for us and for the world.

Rabbanit Judith Levitan is a lawyer who regularly represents the NSW Jewish community at interfaith events, runs womens tefilah services and teaches bat mitzvah.

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Just sometimes there are no words - Australian Jewish News

Around Town: It’s time to put Christ back in Christmas – VVdailypress.com

Posted By on December 24, 2021

Pat Orr| Guest Columnist

There are thousands of religions worldwide, but the five oldest and largest religions are usually considered the main ones. In order of their population percentage according to yourdictionary.com are, Christianity 31.5%, Islam 23.2%, Hindu 15%, Buddhism 7.1%, and Judaism at 0.2%. All other religions account for 6.7%, and those who claim no religious affiliation are 16.3%.

Why is Christmas, a holiday associated with only one religion, a worldwide phenomenon? When you look closer, Christmas starts with the New Testament believers whom we call Christians.

Of the five main religions Christianity, Islam, and Judaism are monotheistic, each focusing on one God. Both Islam and Christianity believe their God sent one chosen messenger to redeem man, Muhammed, and Jesus, respectively. The two major differences in these two religions are what happened when each of the divine messengers died and how their followers were asked to proceed.

When Muhammed died, other leaders rose to take his place, known as caliphs. A set of laws developed requiring the devout ritual of prayer five times a day, fasting during the month of Ramadan, and completing a trip to the holy city of Mecca before death. There are other rules about dress, dietary habits, and the primary religious text is the Quran. The central dictum of Islam is to live by the will of Allah.

Judaism is the worlds oldest religion, and its holy text, the Tanakh, includes the same five books as the Christian Old Testament bible, in a different order. While Judaism shares the same God with Christianity, it stops short of treating Jesus as divine and considers him a prophet sent by God. The Ten Commandments given to Moses by God are also an important part of teaching in this faith. The Talmud is another holy text that includes extensive Jewish laws and teaching specific to Judaism.

For purposes of brevity, I will not go into detail about Hinduism or Buddhism, which both focus on following the path and prescribed laws to enlightenment and wisdom. Both religions believe reincarnation provides a path to a better understanding of the enlightened self.

The one element of Buddhism we all recognize but dont fully understand is the concept of Karma. Buddhists believe in reincarnation and rebirth. Karma is akin to a divine bank account in which accounts of actions and moral life are recorded. You have work to do if you died as a Monk but are reborn as a goat. In the process of rebirth, your Karma can determine to what station in life you return.

The reason for this recitation of the worlds great religions is to help explain my understanding of the role that Christ played in the holiday we call Christmas.

One central theme repeatedly preached by Jesus and his disciples were that you could only be saved from earthly death by faith alone. He preached against the rules and regulations required of his Jewish followers, which got him nailed to a cross with thieves and murders.

Purported Christian sects and denominations that establish extensive rules, laws, and additional religious texts to be followed other than those specifically preached by Jesus and recorded and translated by his followers would not be tolerated by Jesus if he was traveling through the world today. He railed against mans laws as impediments to Gods truth.

No one can say for sure, but a painting of the nativity scene was first made famous around 1220 by the Church, looking to reinforce and humanize the birth story. The fact that Jesus was a human born of a woman had been muddled by myth and tales through the centuries.

That birth celebrated with gifts from afar by strangers dispatched by angels is the genesis of our Christmas. The entire concept that giving is better than receiving is a Christian concept that reinforces the story of Jesus willingly giving his life so that believers could be forever cleansed of sin and saved.

The resurrection of Lazarus and Jesus, both witnessed first-hand by multiple on-the-record testimonials, has forever cemented that Jesus birth is indeed a cause for global celebration.

The Christian faith in the birth, death, and resurrection of Jesus established the foundational belief of a better tomorrow through faith. Yes, the story of St. Nicholas dropping gold coins down the chimney of poor people is the archaic beginning of todays jolly fat guy in a red suit. Still, the original concept on which the story is based, that of helping the helpless, belongs to Jesus.

You do not have to jump through any hoops, have any surgery, wear any uniform, or even attend church to be saved by Jesus or receive his grace.

A recent Pew Research Center Survey released Dec. 14 found that the share of the American public who claim no religious affiliation has risen six points from five years ago and ten points from a decade ago.

A Fox Business poll asked why America is suffering a crime epidemic. Surprisingly, the No. 1 answer was not soft sentencing laws or liberal prosecutors. This group felt that the general breakdown of moral values in America was the root cause of the current criminal activity.

You can conclude cause and effect if you so choose. The pervasive anything goes and I have a right to do as I please mentality does not track with any major religions teachings.

As my mother told me once when at age 11, I began to question the validity of one fat guy delivering toys to the entire world in a single night; you stop believing, you stop receiving.

You can stretch, maim, trash, and discount it, but you cannot take Christ out of Christmas. I hope you celebrate the true meaning of the holiday and give the gift of love and faith to all those you care about.

If we all work to put the spiritual gifts of Christ back in Christmas, how can it hurt?

Contact Pat Orr at avreviewopinion@gmail.com.

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Around Town: It's time to put Christ back in Christmas - VVdailypress.com

The Joy of Judaism – Jewish Exponent

Posted By on December 24, 2021

Rabbi Mendy Deitsch

By Rabbi Mendy Deitsch

When we were young, my mother invited her OB-GYN to join us for a Friday night Shabbos meal. He was a fine doctor and a proud Jew a survivor of the Holocaust. He was thrilled to help bring children into this world.

During the meal he asked us kids if we knew about the Holocaust. We did. He then asked my brother and I the names of the concentration camps, and we were only able to name two or three.

He was not happy.

He asked how my parents could bring up their children I was 9 at the time without a thorough knowledge of what had happened just a short 50 years earlier? My father simply smiled and shared how beautiful it was that we were learning in the yeshiva, studying Talmud and Jewish law, and sitting here celebrating Shabbos, openly, freely, joyously.The doctor was not impressed, to say the least.

I have replayed this particular Shabbos meal in my mind many times over the years. I began to wonder why I dont know more about this most horrific atrocity that befell my people, my family, just a few years earlier.

As I got older I understood that I actually know very much about the torture, hunger, suffering, killings and murder at the hands of the Nazis, may their name be obliterated. In fact, many of my neighbors, shopkeepers and the people I sat next to in synagogue had numbers on their arms and spoke to us about what they went through and the families they had lost.

Yet, the focus of our education was not on what the world likes to show or teach about Jews, mainly dead Jews and the persecuted, but rather on the living, breathing, vibrancy of Judaism.

My parents worked hard to instill in us children the joy of Judaism the heroism, the bravery, the eternity and the growth of the Jewish people which is why we were sitting at a Shabbos table with 30 guests.

My father brought us to the Lubavitcher Rebbe to hear his talks and to be in his presence. The rebbe is upbeat, motivating and uplifting.

The rebbe, who survived the war, was alive. The rebbe had joy and, at times, the central shul where the rebbe prayed was electrifying. It was filled with forward motion, with a vision toward a stronger, rebuilt Jewish nation.

There were the lessons of the past, yet, the focus was on the future.

Our eyes were trained not to look backward but to share the vision for the future and the potential of the Jewish people.

Over the years, I have come to appreciate this way of thinking much more. Not because what happened in the past is not important to learn from, but it is precisely because of the past and what we went through as a people that the need to reach out, uplift and be present for each brother and sister is essential to a thriving Jewish people.

It is not enough to be a proud Jew. That leaves the next generation, unfortunately, marrying outside the religion and essentially ending the Jewish line of his/her family.We need to live an inspired life, a happy life, to teach and inspire those of the religion to be an active Jew, a mitzvah-fulfilling and proud Jewish person. This will keep us alive and thriving for a more meaningful life as individuals and as a people.

It is time we embrace the happiness of Judaism, the positive lessons and the amazing opportunity that G-d gives us to connect to Him, to have a relationship with Him. How fortunate we are to be living in this generation where, through our actions, we will be able to see and feel the fulfillment and promise that Moshiach is here.

Rabbi Mendy Deitsch is the director of Chabad of the East Valley in Chandler, Arizona.

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The Joy of Judaism - Jewish Exponent

Brooklyn is the biggest Hungarian "city" after Budapest? – VIDEOS – dailynewshungary.com

Posted By on December 24, 2021

More than a hundred thousand ultra-orthodox, Hasidic Jews live in New Yorks Brooklyn. Most of them have Hungarian ancestors, who were forced to live their birthplace during the dark ages of the 20th century. In the New World, they rebuilt their community but did not forget where they came from. Therefore, one can run into a lot of Hungarian inscriptions in Brooklyn. Offbeat Budapest has collected these in a thorough article recently.

According to the news site, at about South 9th Street, a strikingly different world emerges; gone are the designer stores, stylish hipsters, and luxury high-rises. Instead, a secluded world of ultra-Orthodox Jews appears.

People wear their traditional clothes. Men have hats, long beards, side curls, and black coats from which the white fringes of their prayer shawls hang. Meanwhile, bewigged women wear long black skirts navigate the streets with baby strollers and roving children. Everything is kosher. Restaurants, grocery stores have Yiddish inscriptions making this part of Brooklyn a surreal experience for every visitor.

Most people living there originate from Hungary, so it is not hard to find somebody, who talks Hungarian.

Hasidic Judaism, an ultra-orthodox branch of Orthodox Judaism, was popular in the northeastern parts of the Kingdom of Hungary in the 19th century. This territory belongs today to Ukraine, and it is called Transcarpathia. Still, more than 120 thousand Hungarians live there, but almost no Hungarian Jews.

Unlike the Jews living in cities and Budapest, Hasidic Jews did not want to assimilate. They held to the ancient traditions and formed large hereditary dynasties (or sects) under the strict guidance of a revered grand rebbe. After the Holocaust, when nearly all were killed, the survivors fled Hungary and

rebuilt their communities from the ashes in the newly formed Israel and the United States Offbeat Budapest wrote.

Today more than 150,000 ultra-orthodox Jews are living in Brooklyn having Hungarian ancestors. The biggest dynasty is Satmar, named after the Hungarian town Szatmrnmeti. It is now in Romania, but half of its population still speaks Hungarian. Satmar Meat is also a chain of kosher butcher shops with locations in Williamsburg and Borough Park.

Other major Hungarian Hasidic groups in Brooklyn include the Munkatch (Munkcs), Popa (Ppa), Klausenburg (Kolozsvr) dynasties, as well as smaller ones, such as those from Kaliv (Nagykll), Kerestir (Bodrogkeresztr), and Liska (Olaszliszka). Yosef Rapaport, a respected community leader in Borough Park, said that most orthodox Jews living in Brooklyn speak Yiddish with a Hungarian accent.

Here is a video about the streets of the Hasidic Jewish district of New York City:

Interestingly, Hasidism is not uniform. For example, Hungarian Hasidim is hospitable, and the coffee room is well-stocked and free in a Hungarian synagogue. Marrying a Hungarian woman is almost like getting extra points Alexander Rapaport, son of Yosef and the owner of Masbia, a non-profit soup kitchen network.

Borough Park, a neighbourhood in the southwestern part of the borough of Brooklyn, has 300 small synagogues named after places in Hungary like Sopron, Debrecen, or Md.

Not everybody fled Hungary because of WWII. Some came after the Soviets crushed the 1956 revolution. One of them was Menashe Gottliebs grandfather, Zoltn. Menashe runs a restaurant

offering traditional Hungarian dishes like goulash, stuffed cabbage, cabbage noodles (kposzts tszta), or paprika potatoes (papriks krumpli).

Unfortunately, the Hungarian language slowly disappears since the old generation dies out and their grandchildren speak only a few words. However, they still know folk songs like Szl a kakas mr, which is the national anthem of Hungarian Hasidic Jews. Its a song of yearning for Jerusalem, a song with a lot of emotional power Yosef Rapaport said. Therefore, almost every Hasidic child in America learns it.

According to the locals, Hasidic Jews regularly visit the towns and villages they originate from in Hungary. The name of the town is much more important to us than anyone in Hungary would think.

Its an alternative universe

highlighted Yosef.

You can learn more about the everyday life of the Hasidic Jews or how they celebrate the Sabbath in Offbeat Budapests article HERE.

Source: offbeatbudapest.com, Daily News Hungary

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Brooklyn is the biggest Hungarian "city" after Budapest? - VIDEOS - dailynewshungary.com

Where Are the Yeshivish Writers? – Tablet Magazine

Posted By on December 24, 2021

Isnt it true that only men speak Yeshivish? my linguistics professor at Columbia University asked me on the first day of class. The question wasnt out of place. Ever since Yeshivish earned proper-noun status, both those inside and outside the Orthodox Jewish community have stereotyped it as a male form of communication.

But like thousands of Orthodox women, I attended all-girls Bais Yaakov schools in which Yeshivish was essentially the main language. I recognize that mention of the language evokes an image of young men in white shirts and black pants filling a study hall with the tumultuous hum of Torah learning, but I consider myself (and many other women) an active participant in Yeshivish culture.

The Yeshivish language takes its name from the Hebrew word yeshiva, denoting an academy where men debate Jewish law with an English infused with Yiddish, Hebrew, and Aramaic. The Yeshivish language of the study hall has its own jargon and textual references. Its grammar and vocabulary have been recorded and the dialect is recognized as a peculiar phenomenon of the Orthodox Jewish world. But no one has yet paid homage to the Yeshivish language of the home, the supermarket, the world of sleep-away camp, matchmaking, and the myriad other areas of Jewish life. It is this form of Yeshivish that transforms the language from verbiage to the stuff from which culture is made.

My whole family speaks Yeshivish, I answered my professor. When I sit at the Shabbos table, I can understand the men when they deliver a dvar Torah. Everyone is able to engage in the conversation. Yeshivish women understand their male counterparts, even when the latter speaks about technical Torah subjects.

But even as I explained this out loud to the rest of the class, I knew that the scholarship suggests otherwise. In Sarah Bunin Benors notable assessment of the Philadelphia Orthodox Jewish community in Becoming Frum, she chooses only to record and analyze the Orthodox language used among men studying Torah, and did not analyze womens language in this systematic way. She emphasizes studying the speech of Yeshivish men because men study Talmud, and women dont. This approach limits our understanding of Yeshivish to the context of male Torah studythe Yeshivish spoken in every other sphere of life has been treated only topically, at best. Consequently, the linguistic and cultural contribution of Yeshivish women remains uncharted territory.

The first dictionary of Yeshivish, titled Frumspeak, was also compiled under dubious circumstances: Chaim M. Weiser corralled a class of high school yeshiva boys to record all the Yeshivish words they use over the course of a week. When the week was over, the list was collated and the dictionary was created. This dictionary is an excellent window into a particular subset of the Yeshivish communitynamely, teenage boysallowing us to learn words like greasy (which the dictionary defines as overly fanatical or religious). However, I would hardly call this book fully representative of the wide spectrum of Yeshivish language use.

Moreover, though he assembled the first-ever dictionary of Yeshivish, Weiser is reluctant to call Yeshivish a bona fide language. In the introduction to Frumspeak, published in 1995, Weiser writes: There are no Yeshivish writers. The lack of Yeshivish literature means that Yeshivish speakers have no classical, masterful formulations to emulate in developing language competence. This fact severely challenges the legitimacy of counting Yeshivish as a viable language.

Since there is no literature, no identifiable genre that one can point to as distinctly Yeshivish, the vernacular remains purely oral: abstract, fleeting, gone the moment the speaker has finished an utterance. Yeshivish cannot be considered established like standard English; rather, this mishmash of foreign tongues and scrambled grammar only constitutes the illegitimate language of a minority culture humored by a benevolent host country.

And yet the question must be asked: Is Chaim M. Weisers claim still correct today? Are there really no Yeshivish writers?

At this point, we must look to the developing literary scene in the Jewish Orthodox English-reading world. Weiser made his assertion in 1995. Nearly a decade later, in 2004, Mishpacha magazine, which originally began as an Israeli publication in 1984, launched an English edition. Mishpacha immediately became popular in English-reading Orthodox Jewish communities around the world, effectively sparking the Jewish Orthodox magazine industry. In 2006, Mishpacha magazine expanded to include Family First, a magazine geared specifically to Jewish women and girls. The magazine Binah, another weekly publication for Jewish Orthodox women, was also founded in 2006. Ami magazine launched in 2010, accompanied by the womens magazine Ami Living.

It is in this space, the womens magazinewhere Yeshivish fiction writing begins to establish itself as a genre. The stories printed in the pages of these magazines are predominantly written by and for Yeshivish women. After all, the general expectation for men in the Yeshivish community is that they devote their time to Torah study, not reading fiction. Yeshivish literature often appears as serials in womens magazines and are later published as novels by Orthodox Jewish publishing houses. These books occupy the shelves of Judaica bookstores and can sustain an entire communitys literary intake.

Identifying these novels as a distinct literary category is important for a community that is often represented to the world by others. After all, the term Orthodox Jewish literature is mainly associated with the secular mainstream as constituting the memoirs of people who have abandoned the community. Instead, Yeshivish stories retain a uniqueness, reflecting the values and beliefs embedded in this community, and providing space for its members to reflect and imagine: How is life really, and how should it be?

Like any other genre, Yeshivish literature has distinctive features. It closely mirrors the spoken language and incorporates loanwords from Hebrew, Yiddish, or Aramaic. These words might have easy English equivalents, like the exchange of the English word really for the Hebrew word mamesh in the sentence I mamesh loved that book. Choosing to inflect speech or writing with these Yeshivish words sets one apart as distinct, and intentionally sothe Yeshivish community prides itself on remaining internally connected and separate from the outside world. There are also Yeshivish words that dont have a simple English translation. A blech (from Yiddish) is a thin, flat sheet of metal that observant Jews place over a stovetop so that they can heat up food according to Jewish law on the Sabbath. That definition is a mouthful, and, worse, its a sterile definition. The participants in a culture have no need for such things.

Still, its important to remember that the foundation of Yeshivish is based on English, and that the Englishization of Yeshivish occurs when English grammar rules are inevitably applied to Yeshivish words. For example, the word davening is formed from the Yiddish word daven (to pray) and the English gerundial suffix ing, which translates davening as an equivalent to praying. Another example is the construction of the word halachically. Halacha is the Hebrew word for Jewish law, the ic English suffix makes the word an adjective, and the additional ally English suffix transforms the word into an adverb. Yeshivish literature incorporates these structures seamlessly, layering the narrative with an added measure of reference.

The opposite happens as well; the Yeshivishization of English is the result of the community taking hold of plain English words and imbuing them with a culturally specific meaning that makes them understood only within a Yeshivish context. The in-town and out-of-town dichotomy is one important example that is central to Yeshivish ideology. The in-town mainstream is based in the tri-state area, but mainly New York, creating the standards and rules that every Orthodox Jew who lives inside or outside New York complies withranging from fashion to food. (This is also whyas any real in-town Jew knowsBunin Benors research on the Orthodox Jewish community of Philadelphia is only a pale imitation of the true lifestyle and language to be found at the source, in places like Brooklyn, Monsey, and Lakewood.)

In Yeshivish, some English words have a very specific connotation. To tell someone, I have a suggestion for you can only refer to an idea of a possible spouse, and the answer: Im busy means that the speaker is currently dating someone. Yeshivish has managed to capture its culture through the combination of English words to create new phrases, coining terminology that represents the uniqueness of the lifestyle.

On the written page, the genre of Yeshivish writing is visually distinctive, incorporating a seemingly inconsistent stance on the use of italicizations. For example, a sentence in a Yeshivish story might read: That Shabbos morning, she davened from her bubbes siddur. Italicizing something marks a word as foreign and different. Its peculiar that for a community writing for itself, there is still a tendency to recognize words that arent naturalized into the English language. The New York Times might serve as a barometer to demonstrate which Yeshivish words have been accepted by the mainstream, like shlep or dreidel. Even so, Yeshivish italicization still isnt consistentmany authors individually decide which words are worthy of the slant. Italicizations in Yeshivish literature demonstrate the diasporic reality of a minority culture reckoning with their identity in the space provided to them.

At the same time, Yeshivish writers (and speakers, of course) exhibit a facility with the English language and ability for wordplay, apparent in the plethora of Yeshivish acronyms and epithets that the community creates. Several of these include: FFB or frum [religious] from birth, IYH or im yirtzeh Hashem (God-willing), and OTD or off the derech (literally off the path, referring to someone who is no longer orthopractic).

The Yeshivish language additionally allows for the heightened ability to signal religious distinctions. In Hebrew, the word seforim refers to both secular and holy texts, and in English, the word books encompasses both meanings, as well. Contrary to those who say that Yeshivish is inexpressive compared with English, Yeshivish can differentiate between these two categories more quickly than someone who speaks Hebrew and someone who speaks English: In Yeshivish, seforim only refer to Jewish works and books can only mean secular texts.

The genre of Yeshivish literature is still young. The past couple of decades have allowed authentic voices from within the Orthodox Jewish community to tell their stories and reckon with topics that havent yet been meaningfully explored. A story might tell of the dilemma a married couple faces when the husband receives a promotion in the kollel but he learns that it is contingent on removing internet from the home, an issue for his breadwinning wife who supports the family as an influencer on her lucrative Instagram account. A story like this represents the issues that mightand, indeed, dooccur in the life of an American Orthodox Jew.

Treating Yeshivish literature as a genre worthy of significant consideration is important not only because this writing is mostly the work of Orthodox Jewish womenwhose effort to be seen as equal participants in the communitys culture is a current and pressing issuebut because the self-expression of these writers provides valuable insight into the communitys approach to storytelling. Instead of deeming both the Yeshivish language and its literature as subpar substitutes to standard American English, investigating its writing reveals the richness of the communitys culture. Yeshivish literature conveys a reality that is worthy of validation, serious analysis, andif we travel down the course of literary developmentperhaps even canonization.

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Where Are the Yeshivish Writers? - Tablet Magazine

What ever became of the Hasid from Japan a quintessentially New York Jewish story – Forward

Posted By on December 24, 2021

In my work as a reporter in the New York Bureau of a Japanese newspaper, I used to periodically interview Henry Kissinger.

Every couple of years, for nearly two decades, Id accompany a colleague from Japan and pay a visit to Kissinger Associates on Park Avenue.

In much of East Asia, Kissinger is still viewed as a wise man and a figure of great historical importance, and these interviews were a big deal for our newspaper. Wed listen attentively to Dr. Ks gnomic responses to our questions, and at the end of each of our interviews, Kissinger invariably would look me up and down and in his Teutonic accent say: Margolies. Margolies. You are zee first Japanese Jew I have ever met.

This is not a story about Henry Kissinger. But it is about the first Japanese Jew that I met.

In the 1990s, our bureaus office was in the Associated Press Building at Rockefeller Center. It was not uncommon in that pre-9/11 world for visitors to show up at our office without an appointment. As the junior person, and the only native English speaker, I often had the chore of dealing with these uninvited guests. Several American World War II veterans showed up with Japanese flags and the personal effects that they had taken off dead Japanese soldiers as war trophies while fighting in Okinawa or Iwo Jima. They hoped to reunite these belongings with the families of the dead soldiers.

One day our receptionist came to my desk and told me there was a man who insisted on talking to someone.

I came out to meet him and saw standing just inside the doorway of our office a man wearing a long black coat and a black hat. He looked like he might be Japanese. Upon seeing me, he quietly said, Shalom.

The man appeared to be about 30 years old and spoke English passably. After we exchanged pleasantries, I asked him why hed come to our offices. He proceeded to tell a long and strange story.

His Japanese name was pronounced as Aah-beh and in English was spelled Abe.

It is quite fortunate because, quite naturally, my family name led to my Jewish name, which is short for Abraham. So please call me Abe, he said.

When I told him my name was Jacob, he seemed overjoyed. We share the names of the patriarchs, he informed me.

Abe said he had grown up in western Japan. In university, hed studied religions and at some point hed become especially interested in Judaism.

I knew that some Japanese had a fascination with Jews. In fact, there is a whole literature in Japan devoted to the subject. As well as serious academic works, there are many popular titles that traffic in philosemitism or antisemitism, or quite often a combination of the two. When Id applied to work at the bureau, the first question the Japanese correspondent interviewing me asked was, What can you tell me about the Jewish Defense League? Not long after that, the same reporter, who eventually become a close friend, told me about the vital role Jacob Schiff, the Jewish-American banker, played in financing Japans military efforts in the 1905 Russo-Japanese War. We owe your people a lot, my colleague declared with some feeling after a long night of drinking.

The peculiarities of Japans philosemitism notwithstanding, Abes apparent adoption of Hasidic garb and his confident sprinkling of Hebrew and Yiddish expressions in his speech seemed more than a little bizarre to me.

Whats with the black hat? I asked Abe.

I am living in Borough Park and studying with a very great teacher, a Rebbe, he said.

He couldnt really explain the reason for his visit to our offices. I suppose he was lonely, and was hoping that we would write about him. Of course, there was no possibility of our writing about him. Our job was to report on New York and America, not about someone who had dropped out of Japanese society and was searching for meaning deep in the bowels of Brooklyn. And a Japanese reporter poking around Borough Park wasnt likely to endear Abe to the very great Rebbe with whom he was studying. I politely told Abe all of this while parrying his efforts to discuss theology. He seemed disappointed.

You should put on tefillin, he told me before leaving the office.

Two weeks later Abe was back again. It wasnt an especially busy afternoon, and, as I found him intriguing, we sat down and talked again in our conference room.

There is a problem, he announced. The Rebbe says it is going to be very difficult for me to find someone to marry. For a family to agree to allow their daughter to marry an outsider, someone who looks like me, it is going to be very, very difficult.

Why not try a Reform or Conservative congregation in Manhattan? I asked him. Youd have a better chance to find a partner there, and there is path to conversion if thats what you want.

I want to study the Torah with the Rebbe. What youre suggesting is out of the question for me, he said.

If youre set on Hasidic life, you might do better in Crown Heights than Borough Park, I suggested. The Lubavitchers are more welcoming.

My Rebbe is in Borough Park, Abe said. Besides, the Lubavitchers are saying their leader is the Messiah. This is not the right path.

Perhaps I should have found a Japanese nationals declarations on the superior authenticity of his favored form of ultra-orthodox Judaism insulting, or at the very least presumptuous, but I had begun to feel some odd kind sympathy for Abe and his spiritual struggles.

Do you know about Sugihara? And have you visited the Jews in Brooklyn that he rescued from the Holocaust? I asked.

Sugihara? I know a little, but I didnt know there was a Brooklyn connection, he said.

During World War II, Chiune Sugihara had been a diplomat at the Japanese Consulate in Kaunas, Lithuania. In July and August 1940, without authorization from his government, Sugihara issued thousands of exits visas to desperate Jewish refugees. Many traveled to Kobe and later continued on to Shanghai, where they lived until the end of the war.

Among those who escaped Europe with Sugiharas help were the students and teachers of the Mirrer Yeshiva. After the war, many connected to the Yeshiva settled in Brooklyn, and they have a large and prominent haredi yeshiva located on Ocean Parkway. At the time I met Abe, Sugiharas benevolence had just started to be recognized after decades of obscurity. As a school project, the Mirrer schoolchildren had in that past year interviewed their relatives and learned about Sugihara and the heroic role he played in their grandparents surviving the Holocaust. That same year, a group of the students had visited the Japanese Consulate. I reported on the story and later met family members who felt indebted to Sugihara.

I recounted all of this to Abe and gave him contact information for a couple of people I had talked with earlier in the year.

When Abe left the office, I wondered if it might be the last time Id see him.

A couple of months later he showed up a third time. He looked a little weary, his eyes were watery, and I noticed that his frock coat was dirty. When I asked about his meeting with the children of Jews that Sugihara had rescued, he shrugged and waved his hand away.

They were fine, but it is not important. To find a wife this is the problem. The Rebbe says it will be very difficult, he said.

Maybe it just isnt meant to be, I said.

I was working on a deadline, so I excused myself after a couple of minutes. That was 30 years ago and I havent seen or heard of Abe since.

Since the pandemic started, Ive been working mostly from home and have been thinking about some of more unusual episodes that happened in the workplace when things were different. 30 years, a generation, have passed since Abe visited our offices. What might have happened to him? I can only remember his last name. And given this was the pre-digital world of 1991, there is nothing today to Google or look up. I only have my memories, confirmed to an extent by friends and family to whom I had recounted this strange story at the time it was happening. So all I am left with all these years later is speculation.

My guess is that he ended up returning to Japan. Maybe he is teaching religion at a college in Hokkaido or Kyushu. Or perhaps he found a new passion entirely. Maybe jazz or bluegrass music, or one of the syncretistic new religions that gained a following in Japan after World War II. I wouldnt discount the possibility of something far bleaker.

Was Abes enthusiasm for Hasidic Judaism a mania fueled by mental illness? Its possible, although one reason I didnt mind talking to him was that he always showed some awareness about the absurdity of his predicament. And maybe, just maybe, Abe was able to realize his crossover dreams. Could his children be pushing double strollers across the side streets of Borough Park and along 13th Avenue? Id like to think its possible.

Jacob Margolies is a journalist working in the New York Bureau of The Yomiuri Shimbun, Japans largest newspaper. He is also the Managing Editor of Mr. Bellers Neighborhood, a literary website focused on true stories set in New York City.

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What ever became of the Hasid from Japan a quintessentially New York Jewish story - Forward

Telling the communitys stories – The Jewish Standard

Posted By on December 24, 2021

Maybe its ironic, or maybe it makes sense.

When you talk to Linda Forgosh, who is retiring as the executive director of the Jewish Historical Society of Greater MetroWest, you dont get much of her own story. Shes not terribly interested in her personal history.

What she cares about deeply, what she wants to talk about, what she has devoted her life to doing, is unearthing, contextualizing, and popularizing history. Thats what she wants to focus on.

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But still, where does the urge to do history to be not so much an academic historian, although shes the author of a deeply researched work of history, Louis Bamberger: Department Store Innovator and Philanthropist; therell be more about both the book and the man later in the story come from?

Linda Forgosh stands by a display of Philip Roth memorabilia.(Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

I loved history from the time I was in seventh grade, Ms. Forgosh said. She went to school in Avenel Im pure Jersey, she said and I loved my history teacher. I can remember her first name, Katherine, but not her last name. But I still her in my minds eye.

There actually was some personal history involved. Her father died very young, even before she could know him, so Linda, an only child, and her mother lived close to her mothers family. As my mother told the story, her family came to America at the time of the Civil War, and they settled in Avenel. There were no Jews there.

By the time she came along, my grandfather had opened an ornamental concrete company there. He made things like birdbaths, and it was my pleasure to keep him company.

I knew that I was my grandfathers favorite, she added. To my cousins chagrin.

She went to high school in Woodbridge, where I took a course in current events, which I loved, and I was tapped for the National Honor Society. She went to Rider University she had other ideas, but her mother didnt like them, because they involved single-sex schools. Who would I meet there? A teachers college similarly was nixed, with the same question.

The childrens ward at Newark Beth Israel Hospital 1902. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

I got a fine education at Rider, Ms. Forgosh said. An education is as good as the effort you put into it. She put in a great deal of effort, double majoring in English and history. Although trying hard didnt help her in math or physics, even so, I graduated number two in the class.

Right after college, I got married, and I put my husband through law school, as was typical for the time. I got a Ph.T. putting hubby through. And I had my two children by the time I was 28.

That was all pretty par for that times course.

Ms. Forgoshs passion for American Jewish history necessarily no more than a few hundred years old also was fueled by six months she spent in Israel, exploring history millennia older. In 1988, with her children away for the summer, I was living in the Old City in Jerusalem, working as an all-purpose Gal Friday on an archeological dig that eventually led to the construction of the Siebenberg House Museum. The houses owner, Theo Siebenberg, a Holocaust refugee, was consumed with the desire to find out what antiquities and therefore what history might be hidden under his house, so he began a dig. He was right. There were fascinating story-telling objects below the house illuminated three periods of Jewish history.

In 1917, this Buy Bonds rally was held on the steps of L. Bamberger & Co. in Newark. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

Ms. Forgosh learned a great deal there, about how to find history and how to retell its stories. She got the job, she said, from connections, relatives in Israel who had relatives in New York. They knew that I really wanted to be in Israel, she said.

Even beyond that, the nice thing is that all Jews are connected, Ms. Forgosh said. Thats how she got the job; thats how she builds the communities that help her work in New Jersey, and thats how the communities grew in the first place.

When she got back home, with the digs much in the news, she gave public talks about her experience.

But then, I really missed academia so I decided to go to Seton Hall in South Orange for my masters degree in American studies.

That was a smart move for the budding historian. One of her professors, Edward Shapiro the well-known, Harvard-trained historian who specialized in both American and American Jewish history was a taskmaster, and I had a straight A average, because my philosophy is why take second best when you can get first?

This annual outing for Morristowns Speedwell Avenue merchants was in 1917. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

The two the professor and student respected each other. They didnt stay in touch, but he gave talks in the community, all around the community, and I went to all of them.

And then, on erev Rosh Hashanah 1999, my phone rings, and its Ed, saying Do I have a job for you!

He was on the board of the Jewish Historical Society, and they were looking for somebody to be the outreach director for Morris and Sussex counties. The board at that time primarily was made of people who came from Newark, and who didnt understand that there was life on the other side of 287.

Back then, Ms. Forgosh lived in Short Hills; she was active in the Millburn/Short Hills section of the National Council of Jewish Women, becoming its president, and she became a life member of Hadassah. She belonged to Temple Bnai Abraham in Livingston. That was the Jewish part of her life. My Jewish connection always was there, she said. She also followed her interest in historic preservation. As chair of the Millburn/Short Hills Historic Preservation Commission in the early 1990s, she looked at deeds, dating back a century or so, that read No Jews allowed. Short Hills was not initially that welcoming to Jews, she said.

Dr. William Lewin ran the Photoplay Club at Weequahic High School from 1933 to 1955. Here, hes on the set of Mutiny on the Bounty with Clark Gable and Charles Laughton.

After 38 years in Essex county, she moved to Morristown.

So when she got the call from Dr. Shapiro, she was ready for it.

I think to myself, Well, Ill try the interview. And I did. And I got the job.

She and her interviewer, the historian Warren Grover of Short Hills, who not only was the author of Nazis in Newark and a member of the boards of the New Jersey Historical Society and the Newark Historical Society, which he cofounded, but also was the president of the Jewish Historical Society of MetroWest. That, of course, was the agency offering the job for which Ms. Forgosh was interviewing. And Mr. Grover, of course, like Ms. Forgosh had credentials and experience in both local history and local Jewish history.

Both Ms. Forgosh and Mr. Grover remember the meeting vividly. It was at a Starbucks in Millburn! they both say in separate interviews. To this day, if I meet a friend at that Starbucks, we sit at what I call my million-dollar table, Ms. Forgosh said.

Louis Bamberger

At the end of the interview, Warren said, Yeah, youd be good at this job.

She got it.

Mr. Grover was right in his initial assessment of Ms. Forgosh, he said more than two decades later. Not only did she have the academic credentials, she has the right personality for the job.

Shes persistent, she knows how to question people, and she knows how to gain their confidence. People want to talk to her.

New Jersey Lieutenant Governor Sheila Oliver, who graduated from Weequahic High School, holds a copy of Linda Forgoshs book on Louis Bamberger.

Also, he added, she has the instincts of a historian.

When she began her job, my assignment was to find out about Jewish life in Morris and Sussex, she said. It appealed to me. What did I know about Morristown? I knew that there is no place more historic. Known as the Capital of the American Revolution, its the place where General George Washington conceived of much of his campaign, and it was his winter headquarters.

So I started the engine of my car, and I drove 720 miles. Thats how many miles comprise the roads in Morris County.

That took me to all the synagogues, to private homes, to gatherings and meetings with everyone who had connection to assorted important or early founding members of the Jewish community.

I concentrated on six communities in Morris and Sussex that each had synagogues that were 100 or more years old. That was the Morristown Jewish Center, the Mount Freedom Jewish Center, the Pine Brook Jewish Center, Sons of Israel in Newton, and a shul in Dover that no longer exists.

Albert Einstein explains his theory of relativity at the Institute for Advanced Study in Princeton. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

That got her to an aside about Mount Freedom; hotels there, primarily Jewish hotels, flourished; the last of the large, well-known hotels closed in 1987. The town had been marketed successfully as a vacation spot, until Route 17 and airplane travel did it in, she said. Until then, it was a little bit of the Catskills in Jersey.

I made every effort to gather every document, Ms. Forgosh said. I dealt mostly with executive directors of synagogues. She created a resource guide, which is very unusual for any Jewish historical society of similar size, with similar financial resources, to do. This was a rare accomplishment. The book was called The Jews of Morris and Sussex: A Brief History and Source Guide.

Ms. Forgosh was able to create that source guide by finding files that might have been forgotten or overlooked; she also convinced most of those files custodians to let her, well, I cant say literally that I escaped with them, but thats pretty much what happened. I did it with the rabbis understanding that if you didnt preserve them in a climate-controlled environment, pretty much they will be gone.

In fact, she said, everything she does is based on personal relationships, and on trust. Thats the secret, she said.

People stand outside the Talmud Torah on Osborne Terrace in Newark.(Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

One of her most successful exhibits, once she became the organizations executive director and there have been many, theyve been a staple of her work, and of her outreach was Born at the Beth, about the thousands of babies born in Newark at Beth Israel Medical Center, which opened in 1901. Shed send a photo and caption to the New Jersey Jewish News every single week, year in and year out, and it generally would be accompanied by a request for information or documents. For Born at the Beth, I asked people to please send me your birth certificate or a photo of you when you were a baby.

They did.

Our mission statement was that we will preserve and make available the history of Jewish life in Essex, Morris, Union, Franklin, Sussex, and portions of Somerset counties to researchers and to the Jewish community, and we did, she said.

She wrote grants, and I did all the outreach, which consisted of promoting what we did. I also did public forums, where we had speakers of Jewish or general interest.

And the thing is that although Newarks Jewish history is deep and long and idiosyncratic and fascinating, the citys proximity to New York, which would dwarf almost any other city in the world, has kept it overshadowed. Many people know some of its history Philip Roth put it on the map, if not necessarily flatteringly or even accurately and its mythic but hard-for-outsiders-to-spell-and-even-harder-to-pronounce Jewish neighborhood, Weequahic, has made its way into hearts, minds, and memories, but there is much that still remains to unpack, at least for those outsiders.

The intersection of Broad and Market Streets in Newark was called the busiest intersection in America. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

One of Newarks most prominent citizens was Louis Bamberger, the brilliant, transformational, shy, philanthropic, never-married, family centric, public-spirited, and ultimately enigmatic merchant whose influence shaped his city and extended far beyond it.

It was Louis Bamberger who rescued Albert Einstein from Europe and established the Princeton-adjacent but not Princeton-affiliated Institute for Advanced Study where Einstein and so many other scientific geniuses worked. Bamberger founded the Newark Historical Society, supported Beth Israel Hospital (as it was called before it graduated to being a medical center) and helped get Jews out of Nazi Europe. But if you asked Bamberger to give a public speech, it would be akin to asking him to get a root canal, Ms. Forgosh said. And hed probably be more likely to say no to the public speaking.

Despite the popular assumption that the Thanksgiving Day Parade originated in Manhattan, as the brilliant idea of someone who worked for Macys, thats wrong, Ms. Forgosh said. It was Louis Bambergers parade. That set the precedent. I can document it.

Much of Ms. Forgoshs work focused on Bamberger and his Newark, but she also delved into the very different suburbs and farther-away towns.

These two women are suffragist Augusta Parsonnet and medical student Jennie Danzis. Their husbands, surgeons Dr. Victor Parsonnet and Dr. Max Danzis, were among the founders of Beth Israel Hospital in Newark. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

I developed an interest in the landsmanschaften and the vereins social, mutual-aid, and burial societies built by immigrants for people from their own towns; the landsmanschaften were for eastern Europeans, while the Germans called their groups vereins. It was like being able to take the Old World to the New World, like East meets West.

She talks fondly about all the many traveling exhibits shes put together; when she talks about Whos Minding the Store? it quickly becomes clear that its one of her favorites. The biggest local supermarket chains until recently Kings, ShopRite, and Pathmark all had Jewish owners, and all grew from mom and pop shops to the gargantuan chains they became (before they were bought out by even bigger conglomerates).

Synagogues of Newark was a blockbuster; it will be reprised soon.

In 2017, Ms. Forgosh won the Charles Cummings Award, granted by the Newark Preservation and Landmarks Committee. She was honored for her efforts to research, showcase, and preserve Newarks history, and that honor touched her deeply.

Still, she said, its all about relationships, and the way that history can illuminate and even revive them. One story that will stay with me forever is the result of a photo caption, she said. The story, which was headlined Lost and found: the tale of the mystery tallitot when Johanna Ginsburg wrote about it in the New Jersey Jewish News in 2018, told the story of a woman who discovered two tallitot, a kiddush cup, a siddur, and other Jewish objects in the locked drawer of an elaborate buffet that had been donated to Habitat for Humanity ReStore in Randolph. There were names on the tallitot Michael Levine and Scott Levine.

This iconic photo shows Dr. Martin Luther King Jr and his friend and supporter Rabbi Joachim Prinz of TEmple Bnai Abraham, then in Newark, in 1963. (Jewish Historical Society of Greater MetroWest and the Howard Kiesel Memorial Archives)

The woman who found them, Ellie Wasserman, a volunteer, wanted to return them, but searching for Levines in the Jewish community is like looking for Smiths outside it. She couldnt find them.

Then Linda Forgosh put a photo of the found objects in her official New Jersey Jewish News column, the story made its way to Florida and back, and the Levine brothers surfaced. One had just died; the other, along with the rest of the family, was astonished and grateful.

The standard phrase is that the community has been built on the shoulders of others, and so it has been, she said. I admire their accomplishments. I admire the way they were community leaders, and the way they lived Jewish lives.

Just a few months ago, the Jewish Historical Society of Greater MetroWest entered a new phase; its become an agency of the Jewish Federation of Greater MetroWest.

And at the end of the year, Linda Forgosh will retire. But shes not giving up her work; shes just going about it slightly differently. Im leaving because its time to retire, she said. My children said, Youve been a caretaker all your life. Now its your time to do the things you want to do.

The top of my list is that I want to be in Israel for a period of time.

But after that, I want to get my lecture bureau, Lectures Unlimited, up and running. I will be the sole speaker; I will be billed as author and researcher and speaker on subjects of both Jewish non-Jewish life, focusing primarily on Jewish life in northern New Jersey.

Given how much she knows about the community already, and how the relationships shes fostered continue to flourish, theres little doubt that she will be able to continue her work, doing both research and outreach, as she leaves the historical society and moves forward.

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Telling the communitys stories - The Jewish Standard


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