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80 years after Babyn Yar massacre: Tools to keep the memory alive, learn the lessons – EU Reporter

Posted By on September 4, 2021

A zoom press conference was dedicated on Tuesday (31 August) to the 80th anniversary of the Babyn Yar massacre ahead of an event 'Lessons from Babyn Yar: History, Memory and Legacy' , which is jointly organised by the House of European History in Brussels and the Kiev-based Babyn Yar Holocaust Memorial Center (BYHMC), writes Yossi Lempkowicz.

The conference, organized in co-operation with the European Jewish Asociation, discussed lessons 80 years later, as well as unveiling new and unique tools to keep the lessons, history and memory alive, including actually putting faces and names to those murdered for the first time.

Among the speakers, French Father Patrick Desbois, founder of Yahad-In Unum and head of the scholarly council of BYHMC, stressed that Babi Yar was a criminal site where the genocide of the Jewish people took place in the center of a large city in a large country (Kiev, today Ukraine).

"The locals willingly aided the young fascists. The gunmen were given sandwiches and tea with little vodka in it as the mass executions lasted many hours," he noted.

Father Patrick asked a practical question: where did the tons of items and valuables taken from the Jews before their execution go? "It would seem that everything should be documented, but it is easier to find detailed evidence and statistics of the shootings than information about the confiscated property of those killed. It was as if the Germans were embarrassed to write about such facts." He added: "For me, this is another terrible evidence of the Babi Yar tragedy: human life is reduced to zero. It is only the result of statistics, nothing more. Even more terrible is that the USSR, on whose territory the tragedy took place, tried to hide the truth about Babyn Yar for a long time. Nevertheless, our generation has a goal: to find the hidden facts and restore the history of this bloody genocide."

I visited Raka in Syria where there was a mass grave. Journalists came, journalists went. Perhaps in 80 years there can be a debate about what is a fitting memorial. What is important is keeping the memory and lessons alive," stressed Father Desbois.

One of the panelists, Marek Siwiec, director of European Affairs at BYHMC, provided information about many ongoing projects, each of which can contribute to the restoration of the truth about Babyn Yar.

Colossal work has been done: out of more than 33,000 dead, 28,428 names have been identified, and essential family and personal facts have been restored. All these invaluable findings became the basis of a vast program titled 'Project Names'.

"It brought us closer to the real life of those who were shot at Babi Yar. They say that the death of one person is a tragedy, but the death of tens of thousands is a statistic," said Siwiec, who is a former member of the European Parliament.

"Project Names allows us to turn dry statistics into pain for everyone who was left in that terrible place, who did not live, who did not love, who did not leave their continuation on earth, he added.

Another project mentioned by Siwiec, Red Dot (Red Dot Remembrance), is unique: more than 3,000 people provided information about the WWII war crimes. This app has so far registered 2,850 sites across of Europe of the Holocaust by bullets which enables users to see and learn what took place wherever they are.

"These are mass extermination sites, eyewitness accounts, evidence supported by documents, which were kept with German punctuality and pedantry throughout the war," explained Siwiec.

On the Babyn Yar massacre anniversary date of 29th September, 15,000 schools in Ukraine will participate in a lessons of the Holocaust Day.

"The key word underpinning all of our activities is education. It is only through education that the tragic disasters of the past can never be repeated, said Siwiec.

Marek Rutka, a member of the Sejm, the Polish parliament, and chairman of the parliamentary group for the commemoration of the crimes at Babyn Yar and for a Europe free from genocide and hatred, explained that members of his political party regularly visit the sites of the Shoah executions. "They see heartfelt tragedies lead to politically literate conclusions about the need to talk about the Shoah on a European scale. There is no genocide without the tolerance of neighboring countries. These words can be taken as a motto for the whole debate."

Anton Schneerson, who contributed this article for European Jewish Press, is a Ukrainian Jew living in Germany. The Jewish community of his hometown, Dnipro, managed to build one of the worlds most prominent Holocaust museum that deeply covers the Babyn Yar tragedy.

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80 years after Babyn Yar massacre: Tools to keep the memory alive, learn the lessons - EU Reporter

Absurd to suggest one genocide more heinous than another – Al Jazeera English

Posted By on September 4, 2021

After Genocide (For Adisada)Ghosts of murdered menBoysFathersHusbandsBrothersSonsInvade refugee camp dreamsTheir faces fadingIn a soundlessLast goodbyeAgainst gunshots8,000 gunshotsEchoing without endAnd as the child waitsNot knowingHer Srebrenica ghostsDo not wantGodTo find themTake themFrom their emptinessEven thoughHeAlready did

This poem about the Srebrenica genocide was written by Menachem Rosensaft, a leading figure at the World Jewish Congress and adjunct professor of law at Cornell Law School.

Rosensaft, the son of two survivors of Nazi concentration camps during World War II, has written widely on the Srebrenica genocide.

This particular poem was published in his book, Poems born in Bergen-Belsen the notorious death camp.

In an interview with Al Jazeera, he credited two people for their significant effect on him.

In April 1993, at the opening of the United States Holocaust Memorial Museum in Washington, DC, Nobel Peace Prize laureate Elie Wiesel, a survivor of Auschwitz, turned to President Bill Clinton and said, Mr President, I cannot not tell you something. I have been in the former Yugoslavia last fall. I am unable to sleep ever since for what I have seen. As a Jew, I say that we must do something to stop the bloodshed in that country. People fight each other and children die, said Rosensaft.

This was more than two years before the genocide in Srebrenica took place. Eighteen years later, one of my students in my course on the law of genocide at Cornell Law School was a young woman named Adisada Dudic (now Adisada Dudic Hoque) who had spent her childhood in a succession of Bosnian refugee camps.

In her term paper for my class, she wrote, My home country is destroyed, my family members are scattered all over the world; thousands of Bosnian women and girls have been raped and ravaged, thousands of Bosnian men and boys tortured in concentration camps and buried in mass graves, and so many of my people have been slaughtered by enemys hand that was out to get every single person that self-identified as a Bosnian Muslim.

Both Elie Wiesels and Adisadas words left a lasting impression on me. And I wrote my poem After Genocide with them in mind. It was and is a recognition that the survivors of all genocides the Holocaust, Srebrenica, Rwanda, Darfur are bound together by memories and nightmares that resemble each other, and are haunted by ghosts that never leave us the ghosts of those who were murdered only and exclusively because of their religious, national or ethnic entity.

Rosensaft said he refuses to engage in comparative suffering.

It is absurd and offensive even to suggest that one genocide or crime against humanity is more heinous than another, he said.

All victims of such atrocities deserve the dignity and respect of having their agony and suffering recognised and remembered. Elie Wiesel taught that the Holocaust was a unique and uniquely Jewish event, albeit with universal implications.

In the same vein, the Srebrenica genocide was a unique and uniquely Bosniak event, albeit with universal implications, just as the Rwandan genocide was a unique and uniquely Tutsi event, albeit again with universal implications. Each genocide and each crime against humanity must be seen as a unique event from the perspective and through the prism of its victims, but always with universal implications.

Recently, Rosensaft has talked about the factual, jurisprudential and intellectual dishonesty of a report sponsored by the government of the Bosnian entity of Republika Srpska, on the Sufferings of all People in the Srebrenica Region Between 1992 and 1995, which he dismissed as an embarrassment.

He had also condemned the glorification of Croatias fascist Ustasha regime and attempts to deny or minimise the atrocities perpetrated at the Jasenovac concentration camp during World War II.

Rosensaft, when asked about his book, referred to the philosopher, Theodor Adorno, who, shortly after the world saw the horrible reality of the Holocaust, said that writing poetry about Auschwitz must be barbaric.

Adorno understood that the Shoahs calculated, systematic savagery was an absolute deviation from the fundamental norms of civilisation and civilised behaviour. To be valid, anything written or said about the Holocaust, whether in poetry or prose, must first and foremost encapsulate and reflect its barbaric essence.

Aesthetic sensitivities and considerations must yield to the undeniable absolute evil that sparked and perpetrated the genocide of European Jewry, requiring us to absorb and try to come to terms with the unprecedented, the unfathomable and, above all, the inexplicable.

Perhaps that is why I, a son of two survivors of the Nazi death and concentration camps of Auschwitz and Bergen-Belsen, who was born three years after the end of World War II in a displaced persons camp of Bergen-Belsen, long ago turned to expressing myself in poetry. Over the decades I have tried to give voice to the dead in my poems, to comfort ghosts, and to provide a memorial to the millions who have none.

For me, conceptualising my poems is often simultaneously a refuge and an escape. An escape from the realm of conventional human experience into a parallel of internal reality. And a refuge where amorphous, phantasmagoric thoughts and images emerge sufficiently from their nebulous twilight to allow me to express them, however inadequately, in words.

Rosensaft authorised Al Jazeera to republish his two poems: After Genocide and The Messiah Will Not Come

The Messiah Will Not ComeThe messiah will not comeGod will not leaveHer seclusionUntil Jerusalems beardedRabbis, imams, priestsTeach daily that eachJewish childPalestinian infantIs created with oneOnly OneAlways the sameDivine spark

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Absurd to suggest one genocide more heinous than another - Al Jazeera English

President Zelensky of Ukraine pays tribute to the Babyn Yar massacre victims at the United States Holocaust Memorial Museum – Yahoo Finance

Posted By on September 4, 2021

This year marks the 80th anniversary of the Babyn Yar massacre

KYIV, Ukraine --News Direct-- Babyn Yar Holocaust Memorial Center

Today President Volodymyr Zelensky of Ukraine honored the victims of the Babyn Yar massacre of World War II during his visit to the United States Holocaust Memorial Museum in Washington, D.C.

President Zelensky of Ukraine visited the Holocaust Memorial Museum in Washington, D.C. alongside prominent leaders of major Jewish organizations in the United States

Victims of the Holocaust were at least six million Jews. Among them - one and a half million, one in four from Ukraine," said President Zelensky and shared the story of his own family members who died in the Holocaust. "There were four brothers. Three of them, as well as their parents, wives, children, and all relatives, were shot by the German occupiers who invaded Ukraine. The fourth brother was at the front lines at the time. He went through World War II, contributed to the victory over Nazism and returned home four years later. Two years later he had a son, 31 years later - a grandson, and 40 years later his grandson became president of Ukraine. Now he is in front of you," the head of state said.

President Zelensky visited the Holocaust Memorial Museum alongside prominent leaders of major Jewish organizations in the United States.

"Over two days on 29-30 of September 1941, the Nazis killed nearly 34,000 people in Babyn Yar. Over the next two years, according to various estimates, up to 200,000 people. It is our undisputed duty to honor their memory. Unfortunately, for a long time, this was not obvious. In Soviet times, a sports complex and shooting range were built there. And since 1991, Babyn Yar has become not a place of memory, but a place of oblivion. We have been actively changing this for the last two years. At the end of 2020, I signed the Decree "On measures for the further development of the National Historical and Memorial Reserve 'Babyn Yar.'" This memorial complex is a cure for historical complexes."

"Conceptually new objects have already been created there, which tell the story of the tragedy in the modern language of modern technologies for modern generations, shared President Zelensky.

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Babyn Yar has become a powerful symbol of the 'Holocaust by Bullets,' the estimated 2.5 million Jews who were murdered near their homes in similar Nazi mass shootings across Eastern Europe, 1.5 million of them in Ukraine alone.

This year marks the 80th anniversary of the Babyn Yar massacre. Human rights activist Natan Sharansky, Chair of the supervisory board of the Babyn Yar Holocaust Memorial Center, stated, Now is the time to right the historic wrong of Babyn Yar, for the sake of Ukraine, the Jewish communities and the world. The untold stories of these victims must be shared, and this year we will honor their memories to ensure history is not repeated.

Commemorations will culminate in a formal event including global leaders on Oct. 6, 2021, at the Babyn Yar Holocaust Memorial Center in Kyiv, Ukraine.

About the Babyn Yar Holocaust Memorial Center

The Babyn Yar Holocaust Memorial Center is a non-governmental charity whose purpose is to preserve and cultivate the memory of the Holocaust and the Babyn Yar tragedy in Ukraine by turning the Babyn Yar area into a place of remembrance. The Foundation's mission is to worthily honor the memory of the victims of the tragedy and to contribute to the humanization of society through preserving and studying the history of the Holocaust.

Priya Ramanathan

+1 312-368-7537

pramanathan@apcoworldwide.com

https://babynyar.org/en

View source version on newsdirect.com: https://newsdirect.com/news/president-zelensky-of-ukraine-pays-tribute-to-the-babyn-yar-massacre-victims-at-the-united-states-holocaust-memorial-museum-425278312

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President Zelensky of Ukraine pays tribute to the Babyn Yar massacre victims at the United States Holocaust Memorial Museum - Yahoo Finance

Abrahimic brothers: A journey through the Jewish sites of Anatolia – TRT World

Posted By on September 4, 2021

Rabbi of the Ashkenazi Community of Turkey, Rabbi Mendy Chitrik, reflects on his three-week journey exploring and sharing the Jewish heritage sites across Turkey.

BH

We are brothers through Adam,'' said Imam Osman Demirel of Akhisar to anyone who was wondering why two Imams and a Rabbi were wandering around in the ruins of ancient Sardes, where a beautiful synagogue from the 3rd century had been excavated in the 1960s.

See, it is not often that there is adequate media and public attention to the reality of Jewish-Muslim coexistence.

Serving as the Rabbi of the Ashkenazi community of Turkey for the past twenty years and as of late being elected as Chairman of the Alliance of Rabbis in Islamic States gave me the opportunity to explore the rich history of brotherhood, coexistence and shared destiny of Jews and Muslims across the Islamic world - and share my experience with the world.

For the past month, I have been exploring, with my son Chaim, Jewish Heritage sites across Turkey. We have been visiting old Jewish cemeteries, synagogues, ancient inscriptions and archeological excavation sites from Ankara to Diyarbakr, from Istanbul to Mugla and anything in between, literally. After all, Jewish life has been present in Anatolia for 2,700 years! and is still very much present today.

We covered 8,500 kilometres of paved asphalt; we visited the four Havra Sokak or Synagogue Street: in Antalya, Canakkale, Izmir and Gelibolu, as well as the four synagogues that were renovated in the past couple of years by the Turkish government, in Edirne, Gaziantep, Bergama and Kilis.

We prayed in ancient Jewish cemeteries that were deserted with almost no physical evidence of their existence, and others such as in Gurcesme Cemetery in Izmir where some of the greatest scholars of Judaism are interred. We toured the Izmir Jewish Heritage project, and saw the eleven ancient synagogues which are coming back to life and were received by the Governor of Kilis to a deeply moving discussion on Islam and Judaism.

But more than the physical sites of heritage, it was the friendly attitude in which we were received anywhere. Whether it was when we asked to bake Kosher breads in Cermik in the Southeast of Turkey, or when we were offered food, coffee, tea and more tea at the friendliest neighbours of the Kilis synagogue.

Busra and Mehmet fondly recalled how they were asked to help their Jewish neighbours light candles on the Sabbath, and those same neighbours in turn would refrain from eating in public during the Ramadan fast.

Walking in the streets of Adiyaman and seeing firsthand the reverence and respect the public showed towards the Syriac speaking Metropolitan Gregorios Melki Urek was deeply inspirational as was when we were climbing over the fence to see the century-old agricultural school Or Yehuda in Akhisar at Aegean Manisa Province.

Seeing and living these feelings for the past month was a lifelong lesson for my son Chaim, whose 18th birthday we celebrated on the trip, as it was a teaching experience for myself. Early on this trip I decided that this isnt something that one should remain silent about: Ilive tweeteda daily thread of the days finding for the world to see, including an unforgettable evening in Konya with the whirling dervishes in devotion.

There is much to see: the intimate Museum, being built and cared for by brilliant local historians in Turgutlu Kasabasi, which demonstrates Jewish life during the 1923 war; the Moris Sinasi Hospital in Manisa, names after Moris Askenazi a native of town who emigrated to the US, made a fortune in the cigarette business, and sent back a huge donation to build a hospital in his hometown, and so much more.

Too often Jewish-Muslim relations are viewed through the political prism of the diplomatic relationship between governments, or in relationship to the Israeli-Palestinian political conflict. Too often the people-to-people relationship is taken hostage by feuds which have nothing to do with the individual on the street. Many times personal relationships are obscured by hate mongering conspiracy theorists eager to spread their nonsense to wider circles (we were targeted by one of these during our trip!). This tension is magnified even more so when portrayed in local and international news outlets.

Apparently, however, the real interpersonal relationship is a whole different story, one that we were fortunate to witness with our own eyes. It is a story of human interaction, friendship, nostalgia and brotherhood.

We, being visibly Jewish, were walking with our Kippas (skullcap), our Tzitzits (fringed garments), asking for forgotten synagogues and cemeteries' whereabouts and we encountered only good people willing to help us.

It does not mean that one should blur his religious or political convictions to whitewash differences, or ignore real issues or problems. Imam Osman and I had our share of heated arguments, on politics and theology, when he hosted me and Chaim at Ulu Cami (and served us innumerable glasses of tea). But differences notwithstanding, there are many things we share, including some internal and external struggles: suspicions we harbour towards each other, and religious discrimination especially in Europe, for anti-Semitic or Islamophobic reasons.

Brothers can fight, I told Imam Osman. But eventually they should make peace, sit around the same table, drink tea, for the sake of their families.

Jews, Muslims, and Christians we all come from this part of the world. Here in Harran is where our common father Avraham Avinu, Hazreti brahim Al Halil, or Abraham the Hebrew, has discovered the Eternal and has committed himself and his offspring to serve Him. As we still do to this day almost 4,000 years later.

This is the land of friendship. While being different and practicing our faith differently, we are all brothers who walk and live on the same ground.

Disclaimer: The viewpoints expressed by the authors do not necessarily reflect the opinions, viewpoints and editorial policies of TRT World.

We welcome all pitches and submissions to TRT World Opinion please send them via email, to opinion.editorial@trtworld.com

Source: TRT World

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Abrahimic brothers: A journey through the Jewish sites of Anatolia - TRT World

Take your Rosh Hashanah menu to Marrakech and beyond J. – The Jewish News of Northern California

Posted By on September 4, 2021

When I was running Square One restaurant in San Francisco, I knew most of our regular diners pretty well, so they didnt hesitate to come to me with menu requests for Jewish holidays. As most American Jews are of Ashkenazi origins, the food they requested was, as well.

Square One, however, was focused on the food of the Mediterranean, so most of our interpretations of Jewish food were based on Sephardic, Maghrebi (North African) or Middle Eastern Jewish classics.

For Passover, diners asked for matzah ball soup and gefilte fish. Along with those Ashkenazi classics, we also served Italian chicken dumplings and Tunisian fish balls. For Hanukkah, crunchy fried leek, bulgur or potato fritters were a must; they just werent called latkes.

Surprisingly, Rosh Hashanah did not bring about any recipe requests, therefore our menu was wide open for interpretation.

Despite beginning this year on Sept. 6, Rosh Hashanah generally falls in late September or early October, a time of year that is a culinary crossroad between late summer and early autumn. Our farmers market teems with tomatoes, peppers, eggplant, early pumpkin-type squashes, quince, apples and the last of the figs.

Many symbolic foods appear on the Rosh Hashanah table. Among them are the classic apples with honey, which symbolize the wish that the New Year will be sweet. The multiple jewellike seeds of the pomegranate signify the many good deeds to be performed in the coming year. Black-eyed peas characterize abundance and fertility, and pumpkin or winter squash, with its hard covering, symbolizes the desire for protection from harmful and oppressive decrees, and the hope to be remembered for good deeds. Spinach and chard represent the hope that all enemies will be removed from the community.For Moroccan Jews, couscous with seven vegetables represents the seven days it took for God to create the world. A whole fish is often served, its head representing the head (beginning) of the New Year.

What follows are some of our favorite recipes we served for many years at the High Holidays.

Also spelled hrira and hriba, harira is the traditional Moroccan soup served by Muslims and Jews alike to break a fast, whether it be Ramadan or Yom Kippur. The variables are the lentils, chickpeas, rice or pasta, and the choice of beef, lamb or chicken. The soup is thickened at the end with flour and its flavor is brightened with lemon juice. Some versions call for eggs mixed with lemon juice for thickening rather than flour. In Morocco, the fast is ended with a bite of a sweet date and then the soup. Although you can put all of the ingredients into the pot and cook them together, I like to prepare the chickpeas and lentils separately to control their texture. Dried fava beans (look for peeled ones) can be used in place of the chickpeas.

Pick over chickpeas, then place in a bowl, add water to cover and let soak in the refrigerator overnight. Drain, rinse well and transfer to 1-qt. saucepan. Add water to cover by 3 inches and bring to a boil over high heat. Turn down heat to low, cover and cook until tender but not falling apart, about 1 hour. Remove from heat, salt lightly and set aside. You should have about 1 cups of beans and not too much liquid.

While chickpeas are cooking, warm oil in large saut pan over high heat. Add meat and brown on all sides. Add onions, celery, cinnamon, turmeric, ginger and saffron infusion, and stir for 1 minute. Add water to cover and simmer over low heat for 30 minutes.

Meanwhile, in 3-qt. soup pot, bring 3 cups water to a boil over high heat. Add lentils, turn down heat to medium-low, and simmer for 20 minutes, then add rice and cook for 10 minutes longer.

Transfer meat and onion mixture and its cooking juices to the lentils, then add the cooked chickpeas, tomatoes and half each of the cilantro and parsley. Simmer gently, uncovered, until rice is tender, about 15 minutes longer. If you want to thicken the soup, gradually stir in flour paste and then whisk continuously over low heat until absorbed. Add lemon juice and the rest of the cilantro and parsley and season to taste with salt and with lots of pepper. (The soup should be peppery.) Ladle into bowls and serve hot.

You will find numerous versions of this hearty classic in Moroccan and Tunisian Jewish kitchens. Some cooks use dried favas or white beans instead of chickpeas, some omit the greens and still others add bits of cooked meat. This is a stick-to-your-ribs dish and is a full meal when paired with bread or a salad.

Pick over the chickpeas, then place in bowl, add water to cover and let soak in refrigerator overnight. Drain, rinse well and transfer to soup pot. Add onions, carrot, squash, broth to cover, and half the cilantro and bring to boil over high heat. Turn down heat to low, cover and simmer until chickpeas and squash are tender, 45 to 60 minutes. Remove from the heat, pass the contents of the pot through a food mill and return the pure to pot.

In a saucepan, combine chard and a little water over medium heat and cook until wilted and tender, about 5 minutes. Drain well and add to the pured soup.

Reheat soup over medium-low heat, adding water (if needed) to thin to a good consistency and stirring often to prevent scorching. Add the cinnamon and season with salt and pepper and with a little sugar (if needed) to pick up on the sweetness of the squash. Serve hot, sprinkled with remaining cilantro.

This soupe aux sept legumes is part of the Rosh Hashanah tradition in Marrakech. The seven vegetables are onion, pumpkin, gourd, zucchini, a few Swiss chard leaves, chickpeas and quince. It closely resembles the Andalusian soup called olla gitana (Gypsy stew), which uses pears instead of quince. I suspect that the Gypsy title was added as a cover after the Jews had left Spain and the recipe remained in the culinary pipeline. Today in Spain, they add ham to flavor the stock, but in pre-Inquisition days, the soup most likely was made with beef. You may add diced cooked brisket to the basic vegetable soup for a more filling soup. In Ttouan, Morocco, cooks add greens to the basic pumpkin and use white beans instead of chickpeas. For a meatless version use vegetable stock.

Cut all of the vegetables and fruit into rounds, quarter-rounds or large dice, depending upon size and shape. Simmer chickpeas and onions gently in salted water or beef broth until almost tender, about 45 to 60 minutes. Add the rest of the vegetables and simmer until tender. Season to taste.

Beans are traditionally eaten at Rosh Hashanah because they symbolize fertility and abundance, and their appearance on the table ensures a fruitful New Year. Black-eyed peas, also called cow peas, are a traditional ingredient in the Sephardic kitchen, where they are turned into this typical holiday dish (also known as lubiya). In Egypt, a few cloves of minced garlic are added with the onion and a big handful of chopped, fresh cilantro is stirred in about 10 minutes before the peas are tender. The peas are most easily purchased frozen or dried.

Warm oil in a saucepan over medium heat. Add onion and cook, stirring occasionally, until translucent and tender, 8 to 10 minutes. Add tomatoes, cinnamon, fresh or frozen peas, and 1 cups water and bring to a simmer. Cover and cook until peas are tender, about 30 minutes. Check the pan from time to time, and add more water if the pan begins to dry. If cooking dried black-eyed peas, use 3 cups water, or as needed to cover, and simmer for about 1 hours.

Remove from heat, season with salt and pepper, and serve hot.

Called choukchouka in Algeria and mishwyia in Morocco and Tunisia, this classic salad is traditionally served as a first course, but would make a fine accompaniment or sauce to a main course of fish or meat. It is a staple in the North African pantry and is often served at Rosh Hashanah. The Algerian version is much milder, with no heat and no lemon. I prefer the Moroccan version, which is fairly piquant with spice and lemon. Tunisian cooks sometimes turn this into a nioise-like salad by garnishing it with canned tuna, olives and hard-boiled eggs. You can also combine the roasted peppers and tomatoes with all of the remaining ingredients, except the parsley, skip the simmering step and garnish the salad with strips of preserved lemon.

To roast the tomatoes and bell peppers, preheat broiler and arrange them on a sheet pan (work in batches if necessary). Place under broiler and turn them as needed until the skin is blistered and charred on all sides. Transfer to a closed plastic container or a bowl covered with plastic wrap and let stand for 20 minutes. Peel or rub off skin from each tomato and pepper. Stem peppers, halve lengthwise, remove and discard seeds and thick ribs, and chop the flesh. Core the tomatoes, halve crosswise, ease seeds out of sacs, and chop the flesh.

Combine roasted tomatoes and peppers, garlic, chile, cayenne to taste, lemon peel, salt, paprika, cumin, black pepper and oil. You can serve it as is, or place over medium-low heat, bring to a simmer, and simmer until all of the liquid released by the tomatoes has evaporated and the mixture is as thick as marmalade, about 30 minutes.

Transfer to a serving dish and serve warm or at room temperature, sprinkled with parsley.

This recipe, sometimes called tajine del sabana, is a cross between two tagine recipes in La cuisine juive du Maroc de mre en fille by Maguy Kakon. Similar dishes are found on the Rosh Hashanah table in Fez, Meknes and Tangier. Almost any combination of vegetables will work for this fragrant stew, which is typically served with couscous. It includes both potatoes and sweet potatoes, and the classic addition of preserved lemon and olives, which add salt and tang. If you like, 1 to 1 lbs. of butternut squash or pumpkin (peeled and cut into 3-inch chunks) can be used in place of the sweet potatoes. Sometimes I add cup plumped raisins for a note of sweetness, although this is not authentic.

Warm oil in large stew pot over medium heat. Add onions and cook, stirring occasionally, until translucent and tender, 8 to 10 minutes. Add garlic, paprika, turmeric, ginger, Maras pepper flakes, tomatoes and half the cilantro and cook, stirring, for a few minutes to bloom the spices. Pour in broth, stir well, raise heat to high, and bring to a boil. Turn down heat to low, cover and simmer for 30 minutes.

Add carrots, re-cover, and cook for 15 minutes. Add turnips, potatoes and sweet potatoes and simmer for 10 minutes longer. Add zucchini, chickpeas, preserved lemon, olives and chiles, and simmer until all of the vegetables are tender, about 15 minutes longer. Taste and adjust seasoning and add remaining cilantro. Serve hot.

Fish with chickpeas and red peppers is popular in Morocco, especially in the cities of Fez and Rabat. It is often served during Rosh Hashanah, when bell peppers are at their peak, or on the Sabbath. A firm fish such as sea bass, snapper, halibut or cod will work well. Mackerel, if you can find it, would be ideal. Some versions of this recipe add a few small hot red chiles, chopped, to the pepper and chickpea mixture in place of the cayenne. This dish is particularly delicious served with braised Swiss chard or a combination of braised greens. If you do not have time to roast the peppers, substitute 8 jarred piquillo peppers.

Pick over chickpeas, then place in bowl, add water to cover and let soak in refrigerator overnight. Drain, rinse well and transfer to saucepan. Add garlic and water to cover by 3 inches and bring to a boil over high heat. Turn down heat to low, cover and simmer until tender, 45 to 60 minutes. After the first 15 minutes of cooking, add 2 tsp. salt. (The chickpeas can be prepared a day or so ahead. Store them in their cooking liquid in refrigerator.)

To roast bell peppers, place them directly over the flame on a gas stove top or on a sheet pan under the broiler and turn them as needed, until skin is blistered and charred on all sides. Transfer to a closed plastic container or a bowl covered with plastic wrap and let stand for 20 minutes. Peel or rub off skin from each pepper, then stem, halve lengthwise, remove and discard seeds and thick ribs, and cut lengthwise into -inch-wide strips or into -inch dice. Transfer to bowl and toss with 2 Tbs. of oil. (The peppers can be prepared a day or so ahead. Cover and store in refrigerator.)

If you have the time, put the fish in a shallow baking dish, pour the charmoula evenly over the top, cover and refrigerate for 4 hours. This step can be omitted, but it adds a lot of flavor to the fish. If you dont have the time, sprinkle fish with salt, rub with a little oil and lemon juice, and let stand for 1 hour.

Warm the remaining 2 Tbs. oil in a saut pan over medium heat. Add onion and cook, stirring occasionally, until translucent and tender, about 8 minutes. Add garlic, turmeric, paprika, cayenne and cup of cilantro and cook, stirring occasionally, for a few minutes longer. Add chickpeas and their liquid and simmer for 5 minutes to blend flavors. Add roasted peppers and preserved lemon, stir well, and taste and adjust the seasoning.

Arrange fish fillets atop chickpeas and peppers, place over medium heat, and bring to a boil. Turn down heat to low, cover and simmer until the fish tests done when the point of a knife is inserted into the thickest part, 15 to 20 minutes. Using a slotted spatula, transfer fillets to a platter. Taste and adjust seasoning of pan sauce with salt and cayenne. Spoon sauce over fish, top with remaining cup cilantro, and serve hot or at room temperature.

Charmoula marinade: Combine 3 cloves garlic, finely minced; cup chopped fresh flat-leaf parsley; cup chopped fresh cilantro; 1 tsp. sweet paprika; tsp. cayenne pepper; 1 tsp. ground toasted cumin; cup fruity extra-virgin olive oil; cup fresh lemon juice; salt and freshly ground black pepper.

Zerde is a classic Turkish dessert that came to the Jews via the followers of Sabbatai Zevi, a charismatic 17th-century rabbi who declared himself the Messiah and was excommunicated but continued to gain power and a greater following, even as he converted to Islam. He encouraged feasts instead of fasting. Saffron is a costly spice, so this golden-hued rice pudding was served only on special occasions, such as weddings and circumcisions and holidays such as Rosh Hashanah. All of the ingredients rice, pine nuts, raisins, pomegranate seeds and saffron symbolize good fortune and fertility.

In a saucepan, combine the rice, sugar and cold water and bring to a boil over medium heat, stirring to dissolve sugar. Turn down heat to low and simmer uncovered, stirring often, until rice is quite plump but some liquid still remains in the pan, about 30 minutes.

Meanwhile, toast saffron in a small, dry frying pan over low heat just until fragrant. Be careful it does not burn. Transfer to small bowl, add warm water and let steep for 15 minutes.

When rice mixture is ready, stir in dissolved arrowroot and then saffron infusion and raisins. Continue to simmer over low heat, stirring often, until mixture is thick, about 15 minutes longer. Spoon pudding into individual bowls or a single large bowl. Serve at room temperature or chilled. Top with pine nuts and pomegranate seeds just before serving.

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Take your Rosh Hashanah menu to Marrakech and beyond J. - The Jewish News of Northern California

Mahzor and prayer: Bringing inspiration ahead of Rosh Hashanah – The Jerusalem Post

Posted By on September 4, 2021

Since the Yamim Noraim are the days of judgment for all humankind, the mahzor for Rosh Hashanah and Yom Kippur highlights the universal concepts of human sisterhood and brotherhood and the unity of all creation.

At the same time, however, the mahzor is particularistic when it emphasizes the themes of revelation, reward and punishment, providence and the restoration of Jewish people in Eretz Yisrael.

Woven together with passages from the Prophets and the Psalms, from Talmudic sources and medieval paytanimm (authors of liturgical poetry) the mahzor was fashioned to evoke a powerful spiritual response from us. Each year, we meditate on the prayers it contains, and especially this year, we should be sensitive not only to the theological constructs and liturgical creativity but also to the extensive renewal (from corona) reflected in the text.

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Another well-known volume is the Mahzor Vitry. This work was prepared by Rabbi Simcha ben Shmuel, a student of the great commentator Rashi in the 11th century. The author lived in Vitry France and authored the earliest record of the Ashkenazi liturgy.

In the 15th century, with printing now available to produce these holiday liturgical volumes, we are presented the following quote about the siddur and mahzor from the late historian, Dr. Abraham Millgram.

Observing that the material in the mahzor-siddur is constantly increasing and has become too cumbersome to be carried into the synagogue, a publisher with a pure heart, decided to print the siddur in two volumes the first to contain the daily prayers and the second for the High Holy Days. This enabled one to purchase either part as he may desire. Some 600 years ago, the first two volumes appeared and will ever continue to be.

Some 250 years ago, Isaac Pinto translated and published the first English mahzor in 1761. A Sephardic Jew, he moved to colonial New York in 1760, after the first congregation in America, Shearith Israel, was formed.

The late Prof. Abraham Karp noted that Pinto put out two liturgical publications relating to the High Holy Days. The distinguished professor made it clear that Pintos Prayers for Sabbath, Rosh Hashanah, and Kippur According to the Order of the Spanish and Portuguese Jews published in 1766, was the best of the translated works because it included more prayers.

IN 1976, I acquired a replica of the first liturgical publication in English for the High Holy Days. The small volume was published in 1761, entitled Evening Service of Rosh Hashanah and Kippur or the Beginning of the Year and the Day of Atonement. There is no author listed, but as Karp and other scholars have concluded, Pinto made the translation.

Pintos volumes, Karp notes, appeared before the first prayer book with an English translation was published in London in 1770.

Pinto, an English Jew, demonstrated his loyalty to the new nation, coming to be, by signing the resolutions favoring the Nonimportation Agreement, one of Americas earliest acts of defiance against England. In his obituary in a New York newspaper, he was praised: Though of the Hebrew nation, his liberality was not subscribed by the limits of that church He was a staunch friend at the liberty of the nation.

MANY NEW Hebrew mahzorim have appeared since then. The mahzor published by Koren features the translation by the late, noted, UK chief rabbi Jonathan Sacks.

The Rabbi Morris Silverman Mahzor was used by the Conservative Movement from the late 1920s until the 1970s. Discussing the Torah reading on the first day of Rosh Hashanah, Silverman wrote, Judged by present-day moral standards, the banishment of Hagar and Ishmael seems an unusually severe act. It must be understood in light of primitive social standards according to which a concubine enjoyed a lower status and had no claim to the same rights and privileges as the son of the wife.

For the High Holy Days this year, the Rabbinical Assembly of Conservative Rabbis has published a digital version of its own titled Mahzor Lev. In Orthodox circles, the De Sola Pool Mahzor and the Birnbaum Mahzor were used for many years. Now there are ArtScroll and Koren mahzorim. For the Reform the CCAR Mahzor continues to be used and updated.

This past year we lost one of the great collectors of Judaica, Ezra Gorodesky, who died at 93. A fascinating and loving person, he was born in Philadelphia and made aliyah in 1960. As a collector, he did not believe that he should keep what he had discovered and decided that his Judaic treasures, some very valuable, would be given to the National Library of Israel. He made over 900 gifts to the library manuscripts, objects and some of his unexpected greatest discoveries. He learned from his grandfather how to open book bindings and find manuscripts. The library nicknamed him The Kitchen Archaeologist.

At his death, the executor of his estate told me that Gorodesky had said that I could look through his books and select some after the additional books promised to the National Library were donated. I picked out a few miniature mahzorim and some other small books in Hebrew. These miniature volumes were all printed in the 18th and 19th centuries. None are really valuable but a wonderful remembrance of the days and hours Ezra and I spent together over 40 years.

One of the small books is Slihot, printed in Venice in 1795. I am using that tiny worm-eaten volume at Slihot this year. As I look at each small volume I can hear Gorodeskys voice. My grandson, Ori Burg, a partner in the ZOA film productions, made an award-winning film during his student days, about this uncommon individual (film about Gorodesky: vimeo.com/62141618).

GROWING UP in Atlanta, Georgia in the 1940s and 1950s, the mahzor seemed so formidable to me. I urge you to search your mahzor seriously when you are at the synagogue. It is amazing what you will find.

I call to your attention a prayer we sometimes have skipped. After the major musical rendition of Unetaneh Tokef, the poignancy of the prayer continues which you can feel in this English translation.

Each persons origin is dust, and each person will return to the earth having spent a life seeking sustenance.

Scripture compares human beings to a broken shard, withering grass, a shriveled flower, a passing shadow, a fleeting breeze, scattered dust, a vanishing dream. And You You O Lord are ever-present.

Another prayer for the High Holy Days by the late Rabbi Sidney Greenberg stresses what we can do in the new year:

Help us to keep our minds alive. May we be open to new ideas, entertain challenging doubts, reexamine long-held opinions, nurture a lively curiosity and strive to add to our store of knowledge.

Help us keep our souls alive. May we be more responsive to the needs of others, less vulnerable to consuming greed, more attentive to the craving for friendship, and more devoted to truth.

Help us to keep our spirits alive. Let us face the future with confidence, knowing that every age has its unique joys and satisfactions, each period in our lives a glory of its own.

May your mahzor inspire you on the High Holy Days 5782.

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Mahzor and prayer: Bringing inspiration ahead of Rosh Hashanah - The Jerusalem Post

High Holidays in the Seaport | JewishBoston – jewishboston.com

Posted By on September 4, 2021

Our Rosh Hashanah and Yom Kippur services are designed to make everyone feel welcome and at home regardless of ones background, level of observance or familiarity with the Holidays. Whether you consider yourself Reform or Conservative, Orthodox or Unaffiliated, Sefardi or Ashkenazi, well-versed or unversed; at our services, the labels and classifications fall away as we enjoy an inspiring synthesis for body and soul. The ambiance is as physically comfortable as it is spiritually warm and inviting. Services are not only about prayers and rituals, but moreover about celebrating ones Judaism as a dynamic and enriching community experience; an experience harmoniously shared by Jews of any and all backgrounds.SERVICES AT DISTRICT HALL BOSTON75 NORTHERN AVENUEBOSTON, MA 02110TUESDAY, SEPTEMBER 7, 20219:30 AM 12:00 PMNo Membership Required.

We will be adhering to CDC and Massachusetts Department of Health covid-19 guidelines.Short and Socially Distant Services. Face Masks required.

Fact Sheet

When

Tuesday, September 7, 2021, 9:30 am - 10:30 am

Where

District Hall75 Northern AveBoston, MA 02210

CJP provides the above links concerning third-party events for your convenience only. CJP has no control over the content of the linked-to websites or events they describe, and accepts no responsibility for the websites, including any advertising or products or services on or available from such sites, or for any loss or damage that may arise from your attending, or registering to attend, the described events. If you decide to access any of the third-party websites linked to below, you do so entirely at your own risk and subject to the terms and conditions of use for such websites and event attendance. CJP is not responsible or liable to you or any third party for the content or accuracy of any materials provided by any third parties. All statements and/or opinions expressed in the linked-to materials or at the described events, and all commentary, articles and other content provided at the third-party websites or at the events, are solely the opinions and the responsibility of the persons or entities operating the linked-to websites and events. The inclusion of any link on this website does not imply that CJP endorses the described event, or the linked-to website or its operator.MORE

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High Holidays in the Seaport | JewishBoston - jewishboston.com

Persian, Greek, Moroccan and other Yom Kippur breakfast recipes, plus kugel – Forward

Posted By on September 4, 2021

If you are an Ashkenazi American Jew, you might assume that all break-fast meals are the same: bagels, cream cheese, smoked salmon and whitefish, pickled herring, maybe a sweet kugel thrown in to balance the salty. But its a great big Jewish world out there and there are lots of delicious ways to end the Yom Kippur fast.

On the upper west side of Manhattan, many people are eating bagels, lox and cream cheese at the end of their fast. For Ira Goller, the owner of Murrays Sturgeon Shop on Broadway and 89th Street, a 75-year-old New York institution, Yom Kippur is the single busiest day although they are closed on the actual holiday of his year. He begins preparing months in advance. The herrings have to come in and get pickled. Same for salmon which he will pickle and then serve in cream sauce. And he also will smoke untold pounds of salmon, which he imports from the Faroe Islands of Denmark.

But even he has customers with a range of requests. Some just want salads; others go for platters of his sliced deli meats. And some order caviar to break their fasts.

In an informal survey I conducted online, the range of what people choose to eat at the end of the holiday was both surprising and delightful. Rabbi Jon Adland of Canton, Ohio is staunch in his adherence to his familys tradition: He ends his fast with a Blizzard, a soft-serve ice cream to which he and his wife add pieces of Reeses peanut butter cups.

For Boston-raised Zoe Jick Fertik, her holiday would not be complete without her grandmother, Millicents, Swiss Cheese Kugel. Zoe describes it as a Jewish mac n cheese. For her, and her family, it IS the taste of break- fast. (Recipe below)

Some swear by dairy, brunch-like meals to end the holiday. Others go for heavier fare. In Israel, the Augman family, descendants of Polish survivors of the Holocaust, start their break-fast meal with a slice of cake and a bracing drink either wine or something stronger, in order, said Dahlia Augman, to quickly bring sugar into the body. They follow that with gefilte fish and chicken soup.

In Sandra Smiths childhood home in Toronto, her mother, a Moroccan-born Jew, served soup to her family, too.They ate harira, either a vegetarian or meat version, a slow cooked soup, rich with lentils and chickpeas and brightened with a splash of lemon. According to Gil Marks, the author of the Encyclopedia of Jewish Food, in so doing, Moroccan Jews are following the custom of their Arab neighbors who eat Harira following the fast of Ramadan.

Sephardic Jews from Turkey, Rhodes, Crete and the Balkans prepare a sweet, cooling drink called Pepitada, made from melon seeds. They would, said cookbook author Janna Gur, collect melon seeds throughout the summer and save them and dry them to make this sweet drink to enjoy after the fast. Once toasted and ground, the seeds give off a milk-like liquid whose whiteness, said Marks, symbolizes purity.

Is there in fact a right way to break a fast? Is one food preferable or healthier than another?

Dr.Thomas Nash, an internist affiliated with New York Presbyterian Hospital, weighed in. I have never heard, he said, of any good science of what one should or should not eat after a fast. So for the hungry post Yom Kippur masses, the world is their oyst

I asked Leah Koenig, the author of The Jewish Cookbook, a collection of more than 400 recipes of foods from Jews around the world, if she knew of an unusual Jewish food that people prepare at the end of the Yom Kippur fast. One of her favorites, she wrote, is faloodeh sib, which is essentially chilled, grated apples sweetened with sugar, rose water and lemon juice. It is, she said, a refreshing drink/dessert hybrid served by some Persian Jewish families for break-fast.

In a class that Koenig is giving to the JCC of Boulder, Colorado, she will be demonstrating a smoked salmon hash topped with a lemon-mint vinaigrette. In her travels across the Jewish food world, did she see that combination of traditional smoked salmon with contemporary elements (the lemon-mint vinaigrette)?

Throughout history, said Koenig, Jews have moved, taken their traditional foods with them, and found ways to connect them to the ingredients and food traditions in their new location. Today, she continued, you are starting to see more and more traditional flavors being paired with globally-inspired flavors that arent part of the Jewish canon.

In my family, we have our own, somewhat unusual break-fast tradition. My group loves tomatoes and tomato sauce. Smoked fish, not so much. Most of them swear they would be happy to eat pizza every day for the rest of their lives. Pizza somehow didnt seem right for the end-of-fast meal, but I came up with an alternative that is special, a bit salty, filling and festive.

We start our meal with cold glasses of Tropicana orange juice and then go on to have cheese lasagna with a large salad tossed with a sharp, vinegary dressing. Some fruit and a sweet baked good round out the repast.

It may not be the tradition in which I was raised, but now it is what our children have come to expect at the end of Yom Kippur. And who knows, if you are reading this article, it could become your traditional meal, too.

8 ounce package of wide egg noodles, cooked, drained pound Swiss cheese, grated1 t. liquid from a jar of cocktail onions1 t. Worcestershire sauce cup melted butter1 pint sour cream cup Panko bread crumbs1 T. butter

Preheat oven to 350 degrees.Add Swiss cheese to noodles while the noodles are hot. Add onion juice, Worcestershire sauce and butter. Cool.Combine with sour cream. Mix lightly but thoroughly.Place in 8 x 8 buttered casserole dish. Melt butter in 8 frying pan. Add panko bread crumbs. Saute for two minutes.Top casserole with buttered bread crumbs.Bake for one hour.

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Persian, Greek, Moroccan and other Yom Kippur breakfast recipes, plus kugel - Forward

The VC fund betting on Israels Arabs – Haaretz

Posted By on September 4, 2021

When Itzik Frid was offered the chance to become a managing partner in the venture capital fund Takwin in 2014, he was skeptical. He was already CEO of a gaming startup, had worked for a while at the Herzog Fox & Neeman law firm and had also served as an adviser to Yaakov Neeman during the latters stint as finance minister.

But Takwin was founded specifically as a VC fund that invested only in startups with at least one Arab founder. And I thought, what do I, an Ashkenazi from the center of the country, have to do with that? he recalled.

Today, he has a different view. I feel as if I were sitting on an enormous reservoir of natural gas and Im the only one pumping from it. Its almost unpleasant for me that were a kind of monopoly in the field of Arab entrepreneurship.

And indeed, Takwin is virtually a mandatory stop for any Arab entrepreneur. Frid estimates that since its founding seven years ago, around 1,000 entrepreneurs with ideas have passed through the fund.

In recent years, the Arab community has begun recognizing the enormous opportunities that exist in high-tech, and the field has become a legitimate and even desirable career path. This is evident in the number of Arab students majoring in computer science at college and the surge in the number of Arabs employed in high-tech.

>> How a former Googler cracked the Israeli Arab market

In 2016, the number of Arab computer science students exceeded the total for the previous 20 years, Frid said. The percentage of Arab students in technological majors at the Technion is already equal to their proportion in the population, if not higher.

But even though young Arabs are flocking to high-tech, they arent flocking to entrepreneurship. They prefer working as salaried employees at multinational companies. Frid said that both the Arab techies and the investors are at fault for this.

Theres a YouTube video in which Imad Telhami, one of the funds founders, describes the five factors that deter a young Arab. Among others, he talks about the fear of failure and the lack of a network, because Arab entrepreneurs dont come from the army, so they dont have experience acquired in the army or a network of connections.

Another problem is place of residence, Frid continued. If an Arab guy graduates from the Technion cum laude and finds work at a high-tech company in Tel Aviv, he wont move to the center of the country and rent an apartment on Sheinkin or Rothschild. Hell prefer to travel two hours in both directions every day, and its hard to get ahead like that. Thats why our offices are in Haifa rather than Tel Aviv or Herzliya.

But investors are also to blame for the situation, Frid said, adding, A Jewish Mizrahi entrepreneur from Kiryat Shmona would also have trouble raising money. He was referring to a known psychological bias the human tendency to invest in the familiar, in what has worked in the past. A Jewish entrepreneur will succeed thanks to this, an Arab entrepreneur will succeed despite it, he said.

Fadi Swidan, the funds vice president of marketing and business development, agreed with Frid.

An Arab entrepreneur comes from a different background, Swidan said. He may have graduated from the Technion and worked for five years at one of the big companies in the field, but his profile is completely different, and its easier for the investor to put his money into the familiar investment profile, which has worked until now, than to take a bigger risk and invest in an entrepreneur from Nazareth.

Swidan is personally acquainted with this difficulty. I finished my degree in industrial engineering and management at the Technion in 1992, but I wasnt able to find work, because a high-tech job back then required a security clearance, he said. So I did a masters degree and moved to the U.S.

In 1997, he returned to Israel, where he was involved in several different ventures before joining Takwin at the beginning of this year.

Takwin estimates that there are currently 100 to 150 Arab startups, a drop in the ocean of the more than 6,500 registered Israeli startups cited by the Start-Up Nation Central organization. The vast majority are in relatively early stages. There hasnt yet been an Arab unicorn, nor has any Arab company reached a value of $100 million.

Why is this a problem? Why isnt it enough that graduates of the relevant departments work at major high-tech companies?

If you want to effect social change, its not enough for three percent of high-tech people to be Arabs working at Intel and Microsoft, Swidan answered. You need entrepreneurs who will found companies in the places they came from and create employment there. Every engineer at such a company produces three to five support jobs, from marketing personnel to the companys suppliers.

We need local success stories to create more daring and more entrepreneurship. Jobs at corporations are important, but we also need entrepreneurs who will found companies in the periphery. Startups like that could help the Arab economy and boost it into the digital economy for instance, by introducing innovation to small businesses.

Telhami said that a fund like Takwin can solve many of the problems that deter Arab entrepreneurship. There are objective problems, like the fact that Arabs dont serve in the army and therefore cant work at Elbit and Rafael, he said, referring to two major defense companies. That I cant deal with, and in any case, its not my responsibility.

But there are problems I can address through a venture capital fund, namely, financing, mentoring by experienced investors and networking, and thereby create success stories big exits and entrepreneurs on whom to rely. Today, Arabs have a dream, which I call the little dream a home, a car and a high salary. But I think the time has come to start dreaming big.

We dont want handouts

Given these challenges, Takwin was founded with a big dream and several big names in Israeli venture capital. The cofounders are Chemi Peres, who was also a founding partner in Pitango Venture Capital; Erel Margalit, a founding partner in the JVP venture capital fund; and Telhami, a social activist and founder of Babcom Centers, an outsourcing company that provides programmers and call center operators and currently employs some 3,000 people.

The name, Takwin, means genesis in Arabic. Half of its investors are wealthy Israeli Arabs; the rest are Americans and Israeli Jews. Frid knows that some of these investors invested for social reasons rather than in hope of getting a return on their investment, but that doesnt matter to him.

The only way to effect change in Arab society is by creating astounding success stories, he said. Nobody should give us handouts with pity and arrogance.

The fund has so far raised $12 million, and it naturally focuses on early-stage investment, both because of its size and because of the needs of Arab entrepreneurs.

We set up the fund in the understanding that Arab entrepreneurs arent as prepared, Frid said. Some even come to us without a PowerPoint presentation, sit down and start talking. Therefore, the fund has a proactive approach, both in supporting startups and in the fact that we really hunt for the best entrepreneurs.

Takwin hasnt yet had any exits, but Frid claimed this would happen soon. Weve invested in eight companies whose value was less than $8 million when we invested, he said, and today theyre worth more than $170 million. And thats a valuation based on follow-up rounds that already took place a fair market value audited by the Ernst & Young accounting firm.

These companies employ 150 people and are located from Nazareth through Tel Aviv to Beer Sheva. Three of the eight companies are led by women, and they have all kinds of impossible connections, like two reserve major generals who are involved in them.

We were close to selling two companies, but decided not to sell because of the price. We have a few companies that ought to reach a value of hundreds of millions of dollars.

Takwins portfolio is very different from that of other VC funds. It has no cyber, fintech or online advertising companies.

Were a fund that wants to have an impact twice over increasing Israels gross national product by integrating Arabs into entrepreneurship and also having a social and environmental impact, Frid said. This is reflected in the companies we invest in.

For instance, one company in the funds portfolio is Soos, which develops technology that uses sound waves to change chicks gender from male to female in the egg. This prevents male chicks from being destroyed, which is standard practice in the egg industry today. The company has about a 70 percent success rate.

Myndlift, another company in the portfolio, is involved in home treatment for attention disorders. Seismic AIs field is predicting earthquakes. OlfaGuard, a food safety company that can smell salmonella, is based on ideas produced by Prof. Hossam Haick of the Technion. Feelit, which is developing a nanosensor for industry, recently raised $7 million.

A substantial portion of the companies in Takwins portfolio deep tech firms, meaning the solutions they offer are based on a patent or academic research.

Thats another characteristic of Arab entrepreneurs, Frid said. They often come to entrepreneurship better educated in terms of the number of hours of study than Jewish entrepreneurs.

This stems from the fact that a Jewish entrepreneur acquires confidence during his military service, but an Arab entrepreneur will feel confident enough to embark on an entrepreneurial path only after a masters degree, or sometimes a doctorate. And often, their startups are based on their research.

Our agenda: amazing technology

One floor below Takwins offices, youll find Imagry, the funds flagship company. It was founded by Adham Ghazali and Majed Jubeh, both from East Jerusalem.

Even as a child, I liked taking things apart and putting them together, Ghazali said. One day, I decided I want to build a robot, so I took parts from all kinds of toys, like batteries and engines, and I managed to build it. But it would take four steps and fall down, and I got discouraged. I felt that I hadnt succeeded with it.

At age 18, I went to hear a lecture on robotics, and the lecturer showed us videos of robots in which millions had been invested. And they all fell down after a few steps. I realized that this was a real problem, and that I wasnt so terrible.

Ghazali went to Jordan to study biomedical engineering, then did a masters degree in brain science at Tel Aviv University. But he decided that an academic career was too slow for him, and he would rather build something than write articles.

I read one article that greatly influenced me, he said. It argued that the engineering of the future would be inspired by biology.

He ran with this idea in founding Imagry, a vision-based autonomous driving company that tries to imitate the way people identify objects.

We use cameras that arent much different from the ones found in smartphones to analyze the environment this is a street, this is a traffic light, this is a dog, Ghazali said. And then we make decisions not on the basis of rigid rules, but using a cognitive model that interprets reality.

So far, the company has racked up 130,000 kilometers on the roads. In 2022, well start running tests with customers from the auto industry, and toward the end of 2023, the system will be commercial, he added.

Imagry was Takwins first investment. Its also the largest company in the portfolio in terms of the number of workers, with 70 employees. It has offices in Haifa, the United States and the West Bank city of Rawabi.

It has also raised a lot of money, more than $20 million, and now has the highest value of any of Takwins companies, at $80 million. Its investors included Samsung, the 2B Angels VC fund, the Afifi Group from Nazareth and the governments Office of the Chief Scientist.

When the latter made its investment, Naftali Bennett then the economy minister and now the prime minister tweeted, Excellent news. Imagery was founded by Adham Ghazali, a brain scientist from the Arab community, and Majed Jubeh, a software engineer. Thats rare. I hope to see a lot more startups from this community.

When asked what is the proportion of Arab to Jewish workers in the company, Ghazali answered that, I dont know exactly.

There are some of both. Takwins agenda is to integrate Arabs, but our agenda is to build amazing technology. Thats the focus.

Frid said he is familiar with Palestinian and Egyptian entrepreneurship, and Ive even seen some Iranian entrepreneurs at an entrepreneurship competition I judged in the Persian Gulf. Most of them are looking at the here and now. Theyre looking for local solutions to the problems of their own societies.

With Israeli Arab entrepreneurs, thats not the case. In 99 percent of cases, theyre looking at the distant horizon and want to solve something at the global level.

Takwin is currently engaged in raising money for a second fund. The goal is to raise $80 million to $100 million several times the size of the initial fund. But this time, too, its managers are insisting that half the money come from the Arab community.

Theres a joke in the industry that if you ask a venture capitalist which he would prefer, raising money for a new fund or undergoing a colonoscopy, hed prefer the colonoscopy, because thats at least under anesthesia, Frid said with a smile, referring to the fact that this isnt an easy process.

But despite the difficulties, Frid said the fund had just reached its initial closing. In other words, it is now assured of an initial sum of $20 million that will enable it to start making investments even while it continues trying to raise the rest of the money. And theres already a startup waiting for this money, he said.

A fund on this scale would significantly increase opportunities for Arab entrepreneurs. It would also make it possible for Takwins existing companies to raise more money in their follow-up rounds.

Frid, a diehard optimist, predicted that in another few years, Arab entrepreneurs will have closed the gap with their Israeli Jewish counterparts. If 20 years ago, an Arab doctor had come up to you in the emergency room, you would have thought to yourself that this is very unusual and even said something racist under your breath about how he doubtless purchased his degree in Bulgaria, he noted. Today, 20 percent of Israels doctors are Arabs, and nobody raises an eyebrow.

So mark my words. The same thing will happen with Arab high tech.

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The VC fund betting on Israels Arabs - Haaretz

At Yiddish Week, a beloved language is as vital as ever – The Republic

Posted By on September 4, 2021

(RNS) The grounds of the Berkshire Hills Eisenberg Camp in Copake, New York, were alive in mid-August with a gaggle of nearly 100 campers, young and old.

Like at many camps in upstate New York, they played sports, boated in the lake, swam in the pool and sang songs around the campfire.

However, to them it wasnt a lake, it was an ozere, the cabins were not cabins, but beydlekh, and the pool, der shvimbaseyn.

The reason is that they were there with a singular purpose to swim, sing, eat and simply live solely in Yiddish, the historical language of Ashkenazi Jewry.

Yiddish-Vokh (Yiddish-week) has been an annual celebration of the tongue since 1975, when it was founded by Yugntruf, an organization that promotes the use of Yiddish among young people and families.

This content is written and produced by Religion News Service and distributed by The Associated Press. RNS and AP partner on some religion news content. RNS is solely responsible for this story.

A mix of Old High German with Hebrew, Aramaic and Slavic components, Yiddish had more than 11 million speakers by the late 1930s. Most lived in Eastern Europe.

In its heyday, Yiddish was not just a language of religion, but of all aspects of life, including science, agriculture, literature and certainly politics.

For the vast majority of Jews in Eastern Europe, Yiddish was their lingua franca for a thousand years, explained Rukhl Schaechter, editor of the Yiddish Forward. Founded in 1897, it is Americas longest-running Yiddish newspaper. Out of it came a rich Yiddish literature of novels, poetry, folk songs, Hasidic parables, plays, films and countless clever and often humorous aphorisms.

The Holocaust more than halved that number of speakers, while assimilation in America, Hebraicism in Israel and cultural repression in the Soviet Union further whittled it down among survivors.

Though it is not considered an endangered language today, generous estimates posit barely 500,000 speakers worldwide.

The overwhelming majority of speakers are ultra-Orthodox Jews, whose high birthrates are largely to thank for pulling the language from the brink of extinction.

However, frock coats, long side curls and wide-brimmed hats were largely absent from the camp. Thats because the program is mostly attended by those who dont have a large Yiddish-speaking community to interact with during the rest of the year.

This year, amid the pandemic, the program had a relatively low turnout of 90 participants, but on an average year it draws anywhere from 120 to 160.

They include everyone from non-Jews to secular Jews, as well as Reform, Conservative and Orthodox Jews ranging in age from infants to nearly 90.

Their reasons for coming to the language are broad and varied.

I dont think there is a single reason. Its different for every member, said Jordan Kutzik, the chairman of Yugntruf.

For some, Yiddish provides a connection to the lost world of their grandparents and other ancestors. For others its an avenue to connect with Jewish culture in a way that modern Hebrew doesnt. Others still are simply polyglots, enamored of the languages unique history and rich literary body.

For Schaechter, whose father, the late Professor Mordkhe Schaechter, founded the program, and who has been attending since 1977, Yiddish is also an act of remembrance for the lost culture of the overwhelming majority of the Holocausts victims.

For all the campers, the week is refuge from a world that too often doesnt understand their devotion to a language that even many Jews view as archaic.

People dont really appreciate what were doing, so that makes us feel a stronger bond to each other, Schaechter said.

Formerly, there was another motivation for those who attended Yiddish-Vokh. It really started out as a singles event, Schaechter recalled. In fact, I first went to find a Yiddish-speaking guy.

Its nice to have a romance in Yiddish, she added.

But many of the couples formed at Yiddish-Vokh never stopped coming, instead bringing their families, and the program became a place for Yiddish-speaking children to meet each other as well.

Yugntrufs treasurer, Meena-Lifshe Viswanath, is such a child of Yiddish-Vokh.

The daughter of a couple who met at the program in 1985, Viswanath, 32, has been attending Yiddish-Vokh her entire life and now brings her children to the event. Theyre the fourth generation in her family to be involved in the program, as she also happens to be a granddaughter of Mordkhe Schaechter (and Rukhls niece).

When she was a child, Viswanath recalls, Yiddish-Vokh was the highlight of her year, but only as a parent did she realize how important it really is for inculcating a love of the Yiddish language in her children.

One thing which is really difficult for speakers of a minority language, especially a minority language which isnt geographically concentrated in one particular place, is that if you dont have anyone to speak with, it is really hard to keep that up, explained Viswanath, who lives in Maryland.

The closest Yiddish-speaking peer her 6-year-old son has is more than an hours drive away.

Its a fairly common issue for children who speak minority languages. If they dont see anybody around speaking their language as they grow up, theyll kind of drift away from it, she said.

Coming to Yiddish-Vokh, however, gives him an opportunity to meet and make friends with other Yiddish speakers his age.

Its really important for children to see that they have peers who speak Yiddish, she said. I know that personally, as I was growing up, Yiddish-Vokh was very formative in my decision to stick with Yiddish, because I had this community that came together every year.

Also, her aunt Rukhl added, For us its like a family reunion. Some 27 members of the Schaechter clan attended the event this year.

And theyre not the only ones.

Paula Teitelbaum, a teacher of Yiddish for the Workers Circle, attended the program with two other generations of her family. She met the father of her children there as well.

Her children have also managed to make lifelong friends at Yiddish-Vokh.

According to Viswanath, the presence of extended families like Teitelbaums and the Schaechters also serves to inspire younger attendees that family life in Yiddish outside of an ultra-Orthodox context really is something possible.

Sometimes students learning (Yiddish) in college will come, and theyll see families with kids being raised in Yiddish, and that really gives people the reinforcement to keep on with it, Viswanath said. People learn all kinds of languages at some point in their life, and dont necessarily stick with it. But for people who learn Yiddish it really helps to see that there is this whole community.

So while the demographics of the Yiddish-speaking world change, Yiddish-Vokh doesnt look as if its going anywhere anytime soon.

I think its in a really steady state, Kutzik said. We have fewer Holocaust survivors every year, which is sad. But, you know, we have a younger generation, Generation Z, and I dont even know what the Generation after Generation Z is going to be called, but theyre the 1- and 2-year-olds who are already coming now.

Go here to see the original:

At Yiddish Week, a beloved language is as vital as ever - The Republic


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