Jewish American Heritage Month

Posted By admin on August 3, 2021

Foremost among all these groups was Hadassah. The goals and objectives of Hadassah were akin to those that animated the other groups, and an analysis of the methods and style that Hadassah women employed to achieve their organizational aims reveals the distinctive role that womens organizations came to play in the unfolding and development of American Zionism. Hadassah had its origins in study circles organized by Emma Leon Gottheil, the wife of Richard Gottheil, an ardent Zionist and Columbia University professor of Semitics. Gottheil accompanied her husband to the Second Zionist Congress in 1898 and was charged by Herzl himself to organize American Jewish women on behalf of the Zionist cause. She responded by establishing chapters of the Daughters of Zion as an affiliate of the Federation of American Zionists. These study groups soon dotted the New York area and attracted to their ranks outstanding young women such as Jessie Ethel Sampter and Lotta Levensohn, who were destined in later decades to become prominent American Zionist figures. The women who participated in these study circles saw their devotion to Palestine and Zionism as a means of redress for the problems of social inequality that dominated the Progressive agenda and spirit of the time.

In 1907, the well-known and highly regarded Henrietta Szold became an active member of the Harlem study group known as Hadassah Circle. Szold traveled to Palestine in 1909. There she obtained a firsthand understanding of conditions in Erez Israel. Appalled by the lack of medical and sanitary facilities in the nascent and growing Jewish community in Palestine prior to the establishment of the State of Israel. "Old Yishuv" refers to the Jewish community prior to 1882; "New Yishuv" to that following 1882.Yishuv [Jewish settlement], Szold resolved upon her return to the United States to alleviate the effects of disease, starvation, and homelessness that existed there by establishing health programs and facilities for Jews and Arabs alike. Though Szold served in 1910 as honorary secretary to the male-dominated American Federation of Zionists, that groups financial chaos caused her to ignore it and to turn instead to women Zionists in Daughters of Zion and Hadassah study circles for support. A constitution for the Hadassah organization was drawn up in 1912. While formally affiliated with the Federation of American Zionists, Hadassah insisted upon maintaining control of its own affairsmuch to the consternation of several male critics who found it inappropriate that women express their independence in this way.

Hadassah ignored these critics and built its programs and activities on a heritage of Jewish philanthropy as well as upon the charitable and organizational model provided by the U.S. womens club movement of the Progressive Era. Chapters were soon formed throughout the United States, and memoirs authored by women throughout the country during these years testify to the universal success and status Hadassah enjoyed throughout the American Jewish community. Membership in Hadassah and participation in its projects and activities became a fixed part of the civic duties in which thousands of American Jewish women engaged.

With the financial support of Nathan and Lina Straus, Hadassah sought to offer preventive health care to Jewish settlers and natives alike by sending two nursesRose Kaplan and Rachel [Rae D.] Landyto Palestine in 1912. Bertha Landsman, a public health nurse trained in New York, followed in the footsteps of Kaplan and Landy; she sought to reduce the soaring infant mortality rates that then obtained in Palestine by offering free layettes and pasteurized milk to parents who gave birth in Rothschild Hospital as well as by improving sanitary conditions at childbirth by educating midwives.

The success of these early endeavors caused the Federation of American Zionists to charge Hadassah in 1916 with responsibility for raising the then seemingly insurmountable sum of twenty-five thousand dollars for the creation of an American Zionist Medical Unit (AZMU) in Palestine. Undaunted by the challenge, Szold called on each Hadassah woman throughout the country to save on carfares and contribute fifteen cents in support of the project. Her fund-raising technique mobilized thousands of women on behalf of the Zionist enterprise, and Hadassah soon exceeded its goal by contributing thirty thousand dollars for the AZMU.

The participatory and grass-roots model of philanthropy established by this activity served as a model for the fund-raising projects of other organizations as well as for Hadassah itself. For example, Mizrachi Women held frequent luncheons where individuals offered small donations for the support of religious institutions and orphanages as well as childrens homes and religious A voluntary collective community, mainly agricultural, in which there is no private wealth and which is responsible for all the needs of its members and their families.kibbutzim in Palestine. The Womens League for Palestine, established in the early 1920s by Emma Gottheil, also utilized comparable fund-raising techniques for the creation of vocational schools and residences for young Jewish refugee women when they arrived in Palestine.

However, Hadassah retained its position as the preeminent organization of Zionist women in America throughout this entire period. In 19211922, Hadassah made an appeal to religious school pupils in the United States to give a penny so a child in Jerusalem can eat. By 1923, schools in Jerusalem were able to provide hot lunches for all their students. In the 1930s, Hadassah likewise garnered financial support for the Youth Lit. "ascent." A "calling up" to the Torah during its reading in the synagogue.Aliyah project designed to bring Jewish refugee children to Palestine by gathering its membership together in hundreds of weekly or monthly chapter tea or parlor meetings throughout the United States. At these meetings, each woman was asked to donate a few dollars until the chapter goal of $360 was achieved. In this way, Hadassah quickly reached its national goal of sixty thousand dollars. All of this reflects the central role women now occupied in American Zionism, and Hadassah became arguably the most powerful Zionist organization in the world by the 1930s.

The humanitarian and social concerns these organizations addressed were viewed as logical public extensions of traditional female domestic responsibilities, and through Hadassah and other groups women were allowed to take their skills and talents out of the home in a socially approved manner. Participants in these organizations eroded the boundaries between public and private domains by transforming issues originally of private concern into matters of societal import, in a particularly Jewish and political arena.

To be sure, such expansion did not receive universal approbation. From the outset, Hadassah had more than its share of male critics who were outraged by the independence it displayed. This attitude reached its zenith in 19261928, when Louis Lipsky, president of the Zionist Organization of America (ZOA), was enraged by the refusal of Hadassah and its president, Irma Levy Lindheim, to cosign a bank loan for the United Palestine Appeal of the ZOA. Lindheim publicly criticized the ZOA for what she regarded as its poor organization and fiscal irresponsibility, and she demanded increased Hadassah representation to the Congress of the ZOA. In response, Lipsky called for the National Board of the ZOA to rebuke Lindheim. The board rejected his request and even went so far as to express a vote of public confidence in Lindheim. Lipsky then turned to the pages of the Zionist journal New Palestine to attack Hadassah; he accused Lindheim of abandoning the principles of Henrietta Szold, who recognized the proper role of women within the ranks of the ZOA. Such gender-based critique caused Szold herself to respond, and she asserted that she saw nothing unwomanly in the positions Lindheim championed. Szold maintained that Hadassah had every right to play an independent role in Zionist affairs. In affirming their right to speak out autonomously on public issues, Lindheim and Szold expanded the range of appropriate public behavior for females. The entire affair testifies to the strength and power of Hadassah as well as the public role of authority conferred upon women in the American movement.

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Zionism in the United States | Jewish Women's Archive

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Posted By admin on August 3, 2021

I.

THERE IS A traditional Jewish liturgical phrase that a father intones when a child ascends to the Torah for the first time: Baruch she-petarani mi-onsho shel zeh. Blessed be God who has released me from the sin of this one (referring to the child). The benediction constitutes a declaration that the child has reached the age of majority and is now responsible for their own deeds.

The first two words of the prayer have become commonplace in colloquial Hebrew, indicating relief at being shorn of an onerous burden. Recently I heard friends and colleagues invoke this phrase when Benjamin Bibi Netanyahu was finally dislodged from his position as prime minister of Israel after 12 long years. They might well have invoked the latter half of the expression referring to the sin of this one, since Netanyahus reign was marked by a full-throttle assault on democratic principles, an entrenchment of Israels occupation of the West Bank, regular vilification of political opponents and Israels Palestinian minority, and an air of invincibility bolstered by his supporters ubiquitous chant Bibi, King of Israel. And this list does not include the three criminal charges for bribery and fraud for which Netanyahu is currently standing trial.

One recalls frequent references in the Hebrew Bible to the principle that sins are not transferrable up and down the generational ladder, that the son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son (Ezekiel 18:20). But the life history of Benjamin Netanyahu summons forth a competing biblical sensibility: the idea that a wrathful God does visit the iniquity of the fathers on the children and the childrens children, to the third and the fourth generation (Exodus 34:7). In line with this ominous framing, it is hard to think of Bibi Netanyahu and his trail of destruction without conjuring up the impact of his father, the radical Zionist activist and historian Benzion Netanyahu.

II.

Netanyahu fils once declared that we all owe everything to our parents. In his case, it was indeed Benzion who bequeathed to Bibi an unwavering Zionist conviction, an unmistakably lachrymose view of Jewish history, and an American-Israeli biculturalism resulting from the fathers transcontinental quest for a stable academic post. Benzion also harbored, as the scholar Adi Armon observes, a deep hostility toward both Arabs and Jewish leftists, traces of which can be readily seen in the son. [1]

Born in Warsaw and raised in Mandatory Palestine, Benzion Netanyahu followed in the footsteps of his father Nathan (n Mileikowsky) as a peripatetic political activist. Indeed, while the two were deeply wedded to the romantic idyll of a Jewish return to the ancestral homeland, Nathan and Benzion spent much of their time outside of the region preaching to others to move there. For all of their declared passion, the transplanted homeland of Israel was never truly home to them.

For Benzion, the sense of displacement was as much characterological as geographic. Wherever he was, he found himself on the margins, looking enviously and critically from the outside. As a university student in Jerusalem, he made his way to the circle of far-right nationalists associated with the Revisionist Zionist movement of Zeev Jabotinsky. Revisionists sought to revise what they perceived to be the accommodationist stance of other Zionist strands by agitating for nothing less than a Jewish state on both sides of the Jordan River. This territorial maximalism was often accompanied by a commitment to the necessity and even desirability of violence against their foes, including British Mandatory officials, fellow Jews, and, of course, the indigenous Arab population.

There was another persistent feature of Netanyahu pres political worldview: a deeply ingrained hermeneutic of suspicion (per Paul Ricoeur) that led him to regard the world as uniformly hostile to Jews and Jews who believed it possible to build alliances with others as dangerously, even treasonously, nave. This perspective was not only an anchor of Netanyahus sense of politics, but also a cornerstone of his emerging scholarly work. As a PhD student at Dropsie College for Hebrew and Cognate Learning in Philadelphia, he wrote a dissertation on the 15th-century Portuguese Jewish grandee Don Isaac Abravanel, who failed in his effort to intervene with the Spanish monarchs Ferdinand and Isabella to forestall the 1492 expulsion of Jews. For Netanyahu, the failure of Abravanel was not only an instance of one mans delusion of grandeur, but a link in a long chain of misguided Jewish political leadership that made its way up from late antiquity to the Labor Zionist David Ben-Gurion of his day. His dissertation on Abravanel became a template for all of his subsequent scholarship, which not only sought to extract from history lessons applicable to today, but unfailingly read the past through the lens of the present.

The essence of that approach was displayed in Netanyahus major work, the nearly 1,400-page The Origins of the Inquisition in Fifteenth-Century Spain, published in 1995. There Netanyahu argued against the grain of other scholarship that the large class of Jews who converted to Christianity in 15th-century Spain, known as conversos, did not include a fair number of secretly practicing crypto-Jews, but joined the new faith en masse with gusto and enthusiasm. The Inquisition, then, took rise not to attack a genuine problem of Judaizing heresy within the Catholic faithful. Rather, it invented the threat out of whole cloth and developed an accompanying criterion of racial difference to distinguish between old and new Christians in order to remove any taint of the Jewish race from the heart of the Church.

While other scholars such as Yosef Yerushalmi have noted affinities between early modern Spanish proto-racialism and 20th-century Nazi racial thinking, none goes as far as Netanyahu in advancing the notion that the conversos abandonment of Judaism in his view, a cowardly act of betrayal was total, and that the Inquisition was built on a mound of lies. With one eye cast on the present, Netanyahu saw late 15th-century Spain as a prelude to subsequent tragedies to befall the Jews, culminating in the Nazi genocidal assault. It is this kind of thinking that led Netanyahu to confide once to David Remnick that Jewish history is in large measure a history of holocausts.

That line came in a 1998 New Yorker profile on the impact of Benzion Netanyahu on his middle son Benjamin, which was fittingly called The Outsider. To be sure, as Anshel Pfeffer notes in his excellent biography, Bibi, pre and fils differ markedly in temperament, political savvy, and public recognition. And yet, a good portion of the fathers dark worldview his iniquity, some might say was passed on to the son, manifesting itself in an increasingly authoritarian and paranoid demeanor over the past decade.

III.

Such a biblical framing implies a tragic emplotment to the Netanyahu family story, to borrow Hayden Whites famous term. How could one imagine any other kind of emplotment, let alone a comic one? But herein lies the genius of Joshua Cohens new novel, The Netanyahus. Author of a number of well-received novels and works of short fiction, Cohen has performed a literary miracle of sorts, transforming the shadowy, dour figure of Benzion Netanyahu into the protagonist of an uproariously funny book. In its skewering of the small-mindedness of academic culture, The Netanyahus conjures up the hilarity of David Lodge, and in its piercing gaze and over-the-top, transgressive moves, it evokes the late Philip Roth, who ripped open the soul of the American Jewish parvenu and that figures grinding quest for respectability like no one else.

The mise-en-scneis Corbin College, a small, undistinguished institution of higher education located in the rural precincts of western New York. There a young Jewish scholar of US economic history, Ruben Blum, finds his first professorial post in the late 1950s, hoping to achieve a measure of recognition that would soon propel him beyond the clutches of his middling colleagues and the ambient antisemitism that hovers over the college like a heavy fog. Corbin is golus, exile, for Blum and his wife Edith who hail from New York City. But the rural life does afford them a measure of liberation from the world of their parents one pair of whom is German Jewish and the other Eastern European Jewish, thereby assuring a constant undercurrent of cultural dissonance between the families.

The predicament is familiar the Rothian trap of Ruben Blums life in which he is sprung from one insufferable setting only to land in another. Blums home life with Edith and their teenage daughter, Judy, whose chief concern in life is, perhaps a bit too predictably, to get a nose job, is no source of joy. Nor is his professional life in the company of his dullard colleagues in the Corbin history department any better.

This recognizable tale of American Jewish ennui takes a sudden turn when Blum is summoned to the office of the department chair, Dr. George Lloyd Morse. Over the obligatory cocktail, dutifully served in Mad Men fashion by the departments female secretary, the chair gives Blum a doubly curious assignment of serving on a hiring committee for a new position in medieval history. In the first instance, he is a junior professor upon whom such responsibility typically does not fall. In the second instance, the chair maintains that Blum is a logical choice for the committee as one of the candidates for the new position is a scholar of medieval Jewish history and a Jew himself. Blum begs to differ, arguing that his specialty is in modern US economic history and that he has no expertise in Jewish history. And yet, the chair, in his supremely paternalistic fashion, insists that Blum take on the job, since the candidate is one of [his] own, with whom he is likely to have a high degree of social and intellectual affinity. (It is a similar form of cultural insensitivity that prompts the chair to ask Blum to don the Santa Claus costume at the annual department Christmas party because itll free up the people who actually celebrate the holiday to enjoy themselves.)

It turns out that the fellow Jew who will be coming to the Corbin campus is Benzion Netanyahu. What unfolds, as the subtitle of the book describes, is an account of a minor and ultimately even negligible episode in the history of a very famous family. Netanyahu precomes across as a rigid, maladjusted, and self-righteous personality who appears to be a terrible fit with Corbin in just about every way. He is single-mindedly devoted to research while the college is principally dedicated to teaching. He works in a field, Jewish history, for which there is no natural audience at Corbin. And because he is a Jew, the theology department is interested in him in the hopes that he will be able to teach the Bible, which he is neither equipped nor willing to do. Yet another case of Gentile presumption gone awry.

The orgy of misunderstanding continues throughout. The proudly insular Corbin faculty, in a moment of transition from the hyper-conformist white Christian America of the 1950s to the turbulent, free-love, multicultural ambience of the 1960s, has no idea how to deal with a Jew of any sort; and Netanyahu has no idea what an undergraduate American college is. Set against this constant misapprehension is the crystal-clear exposition by the narrator of the scholarly idiosyncrasies of Benzion Netanyahu especially the historians views of the true intentions of both Spanish conversos and the custodians of the Inquisition. It is striking how much Cohen gets right about Netanyahus scholarship, the historiographical traditions against which he pushed, and the milieux in which he was formed, particularly the distinctive academic culture of the Hebrew University in Jerusalem (which may be familiar to viewers of the 2011 Israeli film Footnote).

The fact that he doesnt get everything right periodically brings the reader back to the recognition that The Netayahus is a work of fiction, not archivally grounded biography (though it is based on a story about an actual job talk given by Netanyahu, which was related to Cohen by Harold Bloom and found its way into the pages of LARB). But here art imitates life. Cohens narrator captures something essential about the actual Netanyahu, whose fictional alter ego is seen trudging around Corbin in the depths of winter as an uncompassed loner in the snowy wastes, a solitary quick-draw artist in hood and beaver hat, thumbless mittens, unraveling scarf and floppy bluchers whose soles flapped loose like a horses lips.

The absurdity of this spectacle is compounded by the appearance of the rest of the Netanyahu clan, who also show up for the job interview. That includes Benzions wife, Tzila, whose lack of decorum is impressive even by Israeli standards, and the couples three children, Jonathan, Benjamin, and Iddo the last of whom is a diaper-wearing seven-year-old. As they cross the threshold of the Blum home in Corbin, they willfully ignore Ediths request to take off their wet and dirty shoes, barreling into the living room as the snowball-bearing boys start chasing each other around the piano.

This out-of-control arrival is but the dress rehearsal for Benzions outrageous performance later that day. He is first called upon to teach a class in the Corbin Theological Seminary the class on the Bible about which he complains bitterly before and, true to form, during his lecture. When introduced by a Corbin theologian, he immediately declares that he is a teacher of history, not of the Bible and proceeds to shock his earnest Christian audience by suggesting that we could have ourselves an old-fashioned theological disputation, at the end of which the loser would be murdered. This is the opening for Netanyahu to declaim his central thesis about history and his guiding credo as a Jew: [N]o matter what arguments Id advance, Id be the loser and murdered. That is indeed Benzion Netanyahu tout court, in fiction and in real life: in every generation, there is an enemy, extending back to the biblical Amalek, intent on destroying the Jew.

Netanyahu proceeds to propound this Amalekite view throughout his visit, capping off his string of insults and faux pas with a by-now predictable job talk in which he argues that the Inquisition racialized Jewish identity so that conversos could be rejudaized, oppressed, and ultimately expelled. Cohen lays out the twists and consequences of Netanyahus argument with exceptional acuity. But he is equally exceptional in tacking back to the comic. The truly unexpected climax to the book comes in the madcap scene near the end when the Blums and Netanyahus return home to discover a naked Jonathan Netanyahu dashing from the room of the Blums deflowered naked daughter, Judy. It is at this point that Edith Blum, in a fit of long-suppressed rage, sets off like a sacking linebacker and slid[es] directly into Tzila, tackling her into a snowbed.

IV.

The staging of this confrontation one of several at which the reader is likely to explode in laughter pushes to the fore a powerful subtext of the book: the enduring tension between two Jewish types, the Diaspora Jew and the Jew of Zion. At a certain point in their conversations, Benzion dismissively labels Ruben Blum Eljudo de corte, der Hofjude, the Court Jew. The Court Jew is an exemplar of political and social accommodation, accommodation to Gentile hosts who tolerate but never favor the Jews presence as in Blums own position in the Corbin History Department. Benzion Netanyahu, for his part, is an unrelenting advocate of the Jews return to Zion as a moral and political imperative although ironically he himself never finds his place there. Neither Jewish type, as The Netanyahus reveals, is ever fully at home in his chosen habitat.

Benzion Netanyahus real-life son, Bibi, embodied within him this very tension between the Diaspora Jew and the Zionist Jew, moving back and forth between the United States and Israel as a teenager and young man. But in his career as an Israeli politician, especially in his recently concluded tenure as the countrys longest-serving prime minister, he has become his fathers son, not only a Jew of Zion but the bearer of an Amalekite view that distorts and deforms the present as well as the past. The sins of the father have indeed been visited on the son.

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I'd Be the Loser and Murdered: On Joshua Cohen's The Netanyahus - lareviewofbooks

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Posted By admin on August 3, 2021

(JTA) Over the last year, Jewish college students took it upon themselves to combat antisemitism at their schools. Now, two major Jewish organizations are working together to play a stronger role in fighting antisemitism on campus.

Some of the student activists documented incidences of antisemitism at colleges nationwide, often submitted anonymously, while others have taken a confrontational tone on social media. With some portraying themselves as the ideological successors to early Zionist activists, the students often argue that anti-Zionism and antisemitism overlap.

In a new partnership, Hillel International and the Anti-Defamation League are aiming to take a more traditional approach to the same issues one that they say will not always treat anti-Israel activity as antisemitism.

Hillel and the ADL will together create a college-level curriculum on antisemitism and jointly document antisemitic incidents on campuses in the United States. But not every student government resolution endorsing the movement to Boycott, Divest from and Sanction Israel, known as BDS, will wind up in the groups database.

Anti-Israel activism in and of itself is not antisemitism, an ADL spokesperson told the Jewish Telegraphic Agency. Situations vary widely with BDS, we will carefully evaluate each one and make a determination based on our criteria for antisemitism.

For example, the ADL spokesperson told JTA, a BDS resolution alone would not count as antisemitism, but if a student was excluded from the debate because he or she was Jewish, then it might be counted.

The Hillel-ADL partnership, which will begin in the coming academic year, follows a spike in reported antisemitic incidents on campus. In the school year that ended in 2021, the ADL tallied 244 antisemitic incidents on campuses nationwide, an increase from 181 the previous school year. Hillel has a presence on more than 550 campuses and says it serves more than 400,000 students.

Accusations of antisemitism on campus have received significant attention from large Jewish organizations for years. Some Jewish leaders have long said anti-Zionist activity on campus constitutes antisemitism, especially as a string of student governments endorsed BDS.

Hillel International prohibits partnerships with, and the hosting of, campus groups that support BDS. Anti-Zionist groups have at times targeted Hillel; last week, Students for Justice in Palestine at Rutgers University criticized the schools Hillel in a statement endorsed by other campus groups.

In addition, the ADL has documented white supremacist propaganda campaigns on campuses nationwide.

Multiple national groups have filed complaints with the Department of Educations Office of Civil Rights based on campus antisemitism allegations. In 2019, President Donald Trump signed an executive order mandating robust enforcement of civil rights protections for Jews on campus and including some anti-Israel activity in the definition of antisemitism. Pro-Palestinian activists said the order would have a chilling effect on free speech on campus.

The ADL and Hillel International plan to develop a curriculum about the history of antisemitism and how it manifests currently. They will also survey schools nationwide to provide a better picture of the state of antisemitism on campus, and will create a dedicated system to tally incidents of antisemitism at colleges and universities, including a portal for students to report incidents confidentially.

The ADL did not detail how it would verify whether confidentially submitted incidents actually occurred, beyond telling JTA they would be judged by the methodology the group uses in its annual audit of antisemitic incidents. The methodology states that ADL carefully examines the credibility of all incidents, including obtaining independent verification when possible.

In recent months, the student activists have formed their own organizations to further their online activism, called the New Zionist Congress and Jewish on Campus. The New Zionist Congress hosts an online book club and discussions about Zionism, while Jewish on Campus records stories of college antisemitism on its Instagram account, which has posted more than 400 times and has 32,000 followers.

The ADL said its partnership with Hillel would complement student activism and that the group will firmly support well-meaning student-led efforts to push back against antisemitism on campus.

The effort with Hillel is also the third partnership with an external organization that ADL has announced in the past two weeks. It recently launched a partnership to combat antisemitism with the Union for Reform Judaism, and last week began an initiative with PayPal to research how extremists use online financial platforms.

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The Anti-Defamation League and Hillel are now working together to document antisemitism on campus - JTA News - Jewish Telegraphic Agency

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The World Zionists Organizations Department for the Encouragement of Aliyah held an event honoring the authorities encouraging immigration to Israel. The event was coordinated in collaboration with the Ministry of Aliyah and Absorption and took place today, Wednesday, the 19th of Av 5781, July 28 2021, for the second year in a row.Against the backdrop of dealing with global influences on immigration to Israel and the anticipation of increasing immigration in the coming years, the World Zionist Organization held an event awarding medals of excellence and appreciation to local and regional authorities in Israel that encourage immigration."In 2021, we are witnessing a huge demand for the opening of immigration files," said The chairman of the World Zionist Organization and the acting chairman of the Jewish Agency Yaakov Hagoel. "The data we have shows a jump of over 120% in the opening of immigration portfolios compared to the years 2019 and 2020 and that means a lot."It seems that the global crisis that befell us all is encouraging Jews from the Diaspora to realize their dream and explore possibilities of moving their lives to the State of Israel, their natural home," he added. "The cities and local authorities here in Israel are natural partners in encouraging immigration and providing a real sense of home for those considering immigrating to Israel. Zionism is alive, existing and vibrant and aliyah is an integral part of it."

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Out of many dozens of candidates, nine outstanding authorities were selected, including Ashkelon, Gush Etzion, Tiberias, Acre, Ramla, Beer Sheva, Arad, Jerusalem and Tel Aviv, and 20 authorities received awards. In addition, six organizations were honored for their activities to encourage aliyah, including Keren LYedidut, Nefesh B'nefesh, the Association of Immigrant Organizations, Gevahim, and TELFELD. Arads mayor, Mayor Nisan Ben-Hamo spoke on behalf of the selected cities.

The awarding of the Medals of Excellence was attended by the Chairman of the World Zionist Organization and Acting Chairman of the Jewish Agency, Yaakov Hagoel, Minister of Immigration and Absorption Pnina Tamano-Sheta, Head of the Department of Encouraging Immigration in the World Zionist Organization, Marina Rosenberg-Koritny, the President of Keren LYedidut, Yael Eckstein, CEO of Nefesh Bnefesh, Rabbi Yehoshua Fass, mayors and department heads, deputies, CEOs and other public figures.

Aliyah strengthens the State of Israel on the one hand and preserves the Jewish people on the other. Mayors and locals authorities are integral partners in realizing the Zionist dream," saidHead of the Department of Encouraging Aliyah at the World Zionist Organization Marina Rosenberg-Koritny. "Thanks to their actions to encourage aliyah, they give hope to immigrants and a desire to succeed and promote education, culture, knowledge and initiatives while strengthening our homeland."

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Event recognizes, honors the departments that encourage aliyah - The Jerusalem Post

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Posted By admin on August 3, 2021

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A retired colonel and writer for the Association of Justice Defenders Strategic Studies Center (ASSAM), an organization affiliated with private military contractor SADAT, has claimed that the world is ruled by the Jews and that there will surely come a day in the future when trees and stones will speak and say, O Muslim! Come and kill the Jew hiding behind me, an apocalyptic prediction often voiced by radicals.

Accusing Jews of being a tribe that has caused strife throughout history, retired colonel Nejat zden wrote, The world is a Jewish prison that has come under the dominance of Jewish Nazism-Political Zionism, whether openly or secretly, in an article full of anti-Semitic arguments that was published on ASSAMs website on July 16, 2021.

zden also claimed that Jews conceal their identities and influence the policies of the countries they reside in for the purpose of Jewish domination of the world. zden, who also insulted US President Joe Biden, wrote that Biden, whom he described as a bucket head, bowed downbefore Zionism.

zden wrote that an abortive coup in Turkey on July 15, 2016 was orchestrated by operatives backed by Jews to put Turkey under Israeli sovereignty. However, an analogy pushed by zden unwittingly confirms an allegation regarding the coup attempt to be true. Inspired by a verse from the Quran, zden defiantly claims that afew believers defeated a large group on that night. Nevzat Tarhan, a retired officer and prominent figure in SADAT circles, had repeatedly said in live broadcasts after the coup attempt that a group of retired soldiers affiliated with them were on the streets and fought against the putschists.

According to zden, the ultimate goal for the Jews is to create a Greater Israel. To achieve that purpose, Turkish President Recep Tayyip Erdoan must be removed and Turkeymust be destroyed by the Jews.

In fact, what zden writes is no different from any other radical claim. It is a simple reflection of what radical Islamists all around the world have been claiming about Israel and the Jews for years. However, the fact that ASSAM is an organization whose events are financed by Erdoans ruling party municipalities and state-run companies like Turkish Airlines reveals that Turkey is being increasingly radicalized by the government.

SADAT is a paramilitary organization led by Adnan Tanrverdi, a retired officer and former chief military advisor to President Erdoan. He had to leave his position following a Nordic Monitorreportthat he had been working to pave the way for the long-awaited Mahdi (prophesied redeemer of Islam), for whom the entire Muslim world was waiting. Tanrverdi said he was stepping down to avoid putting the president in an awkward position after his remarks about the Mahdi sparked a huge reaction in Turkey.However, it is no secret that Tanrverdi still wields significant influence in the Erdoan government and helps shape policies on military and security matters.

Tanrveris son and the CEO of SADAT Melih Tanrverdi recently admitted that SADAT works with Turkish intelligence agency MT and coordinates actions with Turkish diplomats and defense officials, in aradio interviewin March 2021.

ASSAM organizes the Islamic Union Congress, a series of gatherings that started in 2017 and will continue until 2023. The fifth congress will be held in Istanbul in December 2021 and will focus on the Principles and Procedures of Joint Foreign Policy for the Islamic Union (2021). The congress previously discussed several issues such as establishing a confederation of Islamic countries as well as a joint army and a constitution. According to the proposed constitution, the main goal of the confederation, which comprises 61 countries, is ensuring that the Islamic world again be seen in history as a supreme power with Istanbul as its capital.

zden was a first lieutenant who was dismissed from the army during the anti-democratic period known as February 28 in which Islamist Prime Minister Necmettin Erbakan had to resign in 1996 following pressure from powerful generals at the time. zden was allowed to rejoin the army by the Erdoan governmentand retired as a colonel. He previously admitted that he was one of the retired officers who profiled critics in the army on behalf of the government. He currently runs the management of a public housing complex owned by wealthy Erdoan supporters, writes columns in the government-funded Milat newspaper and comments on pro-government television. He frequently lectures at seminars and conferences on behalf of ASSAM.

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Erdoan's paramilitary group member dreams of killing all the Jews - Nordic Research and Monitoring Network

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Categorized under Miscellaneous,Religion | Difference Between Sephardic and Ashkenazic

Sephardic and Ashkenazic are two sub groups that are part of the Jewish culture. There are several different groups within this religious society spread across the world ,and established according to different origins. The Sephardic group of Jews originated from Spain and their name Sephardi, in Hebrew, means Jews of Spain. Their descendants came from Spain, Portugal, North Africa and the Middle East. The Ashkenazic group is descended from France, Germany and Eastern Europe. Both groups, although essentially Jewish, have cultural and language differences. Generally speaking Jewish life is surrounded by customs and traditions that can differ from one community to another. The subject of their essential differences is very broad, however, looking at some of the classic differences can help give a generalized version of how two groups of Jewish communities can differ.

The Sephardic Jews originated in Spain and Portugal as well as North Africa and the Middle East. A split between the Sephardim and the Ashkenazim came when Rabbi Gershom Ben Judah issued an edict against polygamy that was practised by the Ashkenazim. The beliefs followed by the Sephardic Jews is according to orthodox Judaism and their interpretation of the Halakhah or Jewish law. They have adopted some differences in customs attached to some food groups and traditional celebrations. The Sepharcic prayer services for instance are different from the Ashkenazic services because they used different melodies. They have different holiday customs and traditional foods eaten at these celebratory times. One of the most noteworthy differences comes during the celebration of Chanukka, also known as the Festival of lights or Chanukkah Candle Lighting blessing. The Sephardic will eat sufganiot or jelly donuts, while the Ashkenazim have latkes or potato pancakes. Other differences are evident in language as Sephardim speak Ladino based on Spanish and Hebrew. They have also adopted a different set of genealogy as the family name is handed from father to son or from mother to daughter regardless of whether they are alive or deceased.

The Ashkenazic Jews have their lines of descent originating from France, Germany and Eastern Europe. Ashkenazic is the adjective used to describe the practices of these Jews. Askenazi refers to a single person of this group and Ashkenazim is the plural. Many of the modern day Jews, living in America, can reach back to the Ashkenazim for their origins and heritage. This is due to the fact that many Jewish families fled from Europe during the World Wars to emigrate to America. Differences between the two groups are seen through different traditions and ways of celebrating festivals and religious feasts. Ashkenazic Jews have developed differences in language and speak Yiddish based on German and Hebrew.

The Sephardic Jews originated from Spain, Portugal and the North of Africa and Middle East. The Askenazic Jews were originally from the European countries of Germany, France and Eastern Europe.

The Sephardic Jews have developed a language called Ladino based on Spanish and Hebrew. Ashkenazim speak Yiddish based on Hebrew and German.

Sephardic Jews trace their genealogy through the lines of deceased or living paternal and maternal grandparents. It is their custom to name the first born son or daughter after their paternal grandparents. The Ashkenazim will only name children after their deceased grandparents.

Music and melodies used at worship times differ between the two groups.

Wedding ceremonies in particular differ between the two religious groups. Some modern adaptations have been made to include some of the traditions but give them a more egalitarian concept. The significance of the bride being clothed by the groom through the veiling or bedeken ceremony can be carried over to the bride placing a a tallit round the groom or a kip pah on his head. The couple then partake of legal formalities and sign documents. This is an Ashkenazic tradition.

Christina, a retired primary school teacher, turned to writing several years ago and loves being in the word game.Her teaching journey led her through several southern African countries and teaching English as a second language fostered a love of words and word meanings.Christina writes childrens books and parenting blogs.She is proud to be associated with FundZamobi an outreach programme to promote reading amongst children and young adults in South Africa.Christina lives in a farming area in the Natal Midlands.She enjoys country walks with her dog and writing from the comfort of her home that over looks the Drakensberg mountains.

CiteAPA 7Wither, C. (2019, April 4). Difference Between Sephardic and Ashkenazic. Difference Between Similar Terms and Objects. http://www.differencebetween.net/miscellaneous/difference-between-sephardic-and-ashkenazic/.MLA 8Wither, Christina. "Difference Between Sephardic and Ashkenazic." Difference Between Similar Terms and Objects, 4 April, 2019, http://www.differencebetween.net/miscellaneous/difference-between-sephardic-and-ashkenazic/.

Written by : Christina Wither. and updated on 2019, April 4

[1]Fish.M.Jefferson.Oct.01.2013. Looking into the cultural mirror. http://Www.psychologytoday.com/inti/blog/what-does-it-mean-to-look-Jewish-Sephardic Jews. Pub Sussex.pub.LLC reviewed 06.02,2019

[2]Mosseri Joseph. 3rd Dec 2010. Sephardic Hanouka Traditions. http://Www.esefarad.com/Sephardic-Hanouka-traditions. Pub.eSefarad lilara y Marcelo Benvensite. Reviewed 08.02.2019.

[3]Image credit: https://commons.wikimedia.org/wiki/File:Tiferet_Israel_Sephardic_Synagogue,_Berlin.jpg

[4]Image credit: https://en.wikipedia.org/wiki/File:1914_photo_of_an_Ashkenazic_synagogue_in_Sarajevo.png

Articles on DifferenceBetween.net are general information, and are not intended to substitute for professional advice. The information is "AS IS", "WITH ALL FAULTS". User assumes all risk of use, damage, or injury. You agree that we have no liability for any damages.

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Difference Between Sephardic and Ashkenazic | Difference ...

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Posted By admin on August 1, 2021

This application can only be completed through the electronic platform provided by the ''Ministerio de Justicia'' (Ministry of Justice).

BILL GRANTING SPANISH CITIZENSHIP TO SEPHARDIC JEWS

The Law makes the acquisition of Spanish citizenship possible for the Sephardic Jews that are descendents of those expelled from Spain in the 15th Century without renouncing their current citizenship and without requiring residency in Spain.

1. REQUIREMENTS

The granting of citizenship requires the fulfillment of two requirements: first, the proof of Sephardic status and second, the proof of special connection to Spain.

1.1 How to proof the Sephardic status?

Proof can be confirmed by the following possible evidentiary means, assessed as a whole (its not necessary to fulfill them all):

b)Certificate by the President of the Jewish community of the zone of residence or birth.

c)Certificate from the rabbinical authority, recognized legally in the country of residence.

d)Proof of the use of ladino or haketia, certified by an Israeli competent entity.

e)Birth certificate or marriage certificate ketubah that proves celebration in the Castilian tradition, including a certificate of validity of a Community leader or Rabbi.

f)Report produced by the appropriate entity that proves the applicants membership of the family names to the Sephardic lineage of Spanish origin.

g)Any other circumstance that clearly demonstrates the status as a Sephardic Jew of Spanish origin.

1.2 How to proof the special connection to Spain?

Proof can be confirmed by the following possible evidentiary means, assessed as a whole (its not necessary to fulfill them all):

a)Certificates of the study of Spanish history and culture issued by an accredited public or private institution.

b) Proof of knowledge of ladino or haketa language.

c)Inclusion of the applicant or his/her direct ancestry on the lists of Sephardic families protected by Spain, that, concerning Egypt and Greece, refer to the Decree of December 29, 1948, or of others naturalized by special way of the Royal Decree of December 20, 1924. Blood relationship of the applicant with a person that meets qualification.

d)Fulfillment of charitable, cultural, or economic activities to the benefit of Spanish persons or institutions or in Spanish territory, as well as those taking place in support of institutions aimed at the study, preservation, and dissemination of Sephardic culture.

e)Any other circumstance that clearly demonstrates special connection to Spain. Examples: being married to a Spaniard, holding shares of a Spanish company, owning real estate or other goods in Spain, living or having lived in Spain for at least six months, being member of a Spanish cultural or sports club.

1.3 Other requirements

a)Applicants will have to present a birth certificate,

b) Applicants will have to present a criminal record certificate issued within the last 6 months, issued by the FBI.

c)All required documents must be translated and, when applicable, legalized (apostille). The apostille must be translated as well. Lista de traductores/Jurados, Secretara de Estado?

d)TESTS. Apart from the accreditation of special connection with Spain, the applicant will be required to pass two tests:

First test: basic knowledge of Spanish language (DELE level A2, or higher)

Second test: knowledge of the Spanish Constitution and Spains social and cultural reality.

There are exceptions for applicants from nationals of certain countries where Spanish is the official language, for those under 18 and for those with a legal capacity modified by court.

2. PROCEDURE

2.1 Beginning

It is an online process. Applicants will fill out an application form in Spanish at the website of the Ministry of Justice, and pay a 100 euro fee.

The system will provide the applicant with an application ID number. The application will be transmitted electronically to the General Notary Council in Spain. The Council will assign a notary in Spain capable of assessing the documents presented by the applicant to each case.

2.1. Notarial Act

Once the designated notary has reviewed the documents, and once it is deemed that the requirements previously mentioned have been fulfilled, the notary in Spain will make an appointment with the interested party for the performance of a notary act.

Thus, until there is a concrete and reasonable expectation that the granting of citizenship is feasible, the notary will not make an appointment with the interested party in order to prevent futile trips.

2.3 Resolution by theGeneral Directorate of Registries and Notary Services

The General Directorate of Registries and Notary Services will then request reports of the corresponding agencies. Once received, the General Directorate of Registries and Notary Services will resolve the case, judging the validity of the application.

2.4 Civil Registration

Upon a positive resolution, and within one years timeframe starting the following day the notification of the resolution, the applicant will have to swear and promise his or her fidelity to the King and obedience to the Spanish Constitution and laws before the Civil Registry of his residence (Embassy or Consulate).

The non-compliance by the interested party of the previous conditions within the established timeframe will result in the expiration of the proceeding.

3. DEADLINES

Interested parties should formalize their application within fouryears after the law becomes effective (October 1, 2015).

However, the Law will remain in effect indefinitely for extraordinary cases or humanitarian reasons.

Applications will be resolved within a period of time up to 12 months from the date the application and corresponding documents are registered in the General Directorate of registries and Notary Services. If after 12 months there is no resolution, the application will be deemed invalid by means of administrative silence.

REFERENCES:

SECRETARY OF STATE/SECRETARIAS DE ESTADO

ARIZONA:

Secretary of State

Attn: Apostille Dept.

1700 W. Washington St. Fl. 7

Phoenix, Arizona 85007-2808

CALIFORNIA:

Secretary of State

Ronald Reagan Building

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Nationality for Sephardic Jews

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To eat is to remember. That phrase from Hlne Jawhara Piers Sephardi: Cooking the History sums up the theme of this new book about the culinary heritage of Iberian Jews (before and after the Spanish Inquisition) and their diaspora.

Pier, a historian specializing in medieval history and the history of food, focuses on Sephardic Jewish ingredients, recipes and customs that she has uncovered in sources ranging from Arabic cookbooks to legal documents from the 13th century to today.

These recipes from the book are adapted for style and space, as well as my experience cooking them.

Wash eggplants, prick with a fork and bring to a simmer in a large pot of salted water. Simmer for 20 minutes or until very soft. If the eggplants rise to the surface, place a plate on top to keep submerged. In a saucepan, simmer the onion in salted water for 20 minutes or until very soft.

Drain vegetables and press out as much liquid as possible. Remove eggplants skin. Discard skins, place flesh in a bowl. Add cooked onion. Mash well with a fork. Set aside 5 minutes. Discard any liquid.

Add garlic, oil, 1 tsp. salt and vinegar to eggplant-onion mix. Sprinkle with cheese. Gently mix. Taste and add remaining tsp. salt if desired.

Serve on toast with a drizzle of additional olive oil, or serve warm or cold as a dip or side dish.

Wash chard. Trim stems and chop into -inch pieces. Remove any hard white veins from leaves. Chop leaves into -inch pieces. Bring a pot of salted water to a boil. Simmer leaves until tender (about 10 minutes). Scoop out of water and drain. Bring water back to boil and simmer stems until tender (about 10 minutes). Drain. Press any excess water out of stems and leaves

Put oil, onions, garlic, salt and pepper into a large skillet. If using meat, add to the pan now. Add the chickpeas and cook for 5 minutes on medium heat. Add chard leaves and stems. Cover pan and cook on low for 5 minutes. Sprinkle with cilantro and serve.

Notes: I browned the steak in oil before adding onions. This is the first recipe Piers grandmother taught her.

Put olive oil, onions and garlic in large skillet. Cook over medium heat for 5 minutes until golden. Add fish and pour in the lime juice. Add salt and pepper. Cover pan and cook on low for 5 minutes. Sprinkle with cilantro and chives.

While the fish is cooking, heat the tortillas as desired and keep warm. Serve the fish and vegetables in the tortillas.

Notes: Piers recipe shows how to make homemade tortillas. This is a Passover dish from Mexico.

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Three tasty and scholarly Sephardi Jewish recipes J. - The Jewish News of Northern California

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FRONT PAGE

An article on Tuesday about flooding in China misstated the location of the Xian Jiaotong-Liverpool University in China. It is in Suzhou, not Xian.

An article on Sunday about Spains rejection of some applications for citizenship by descendants of Sephardic Jews expelled during the Spanish Inquisition described incorrectly Sephardim within the context of Europe. They are one of the continents main Jewish ethnic divisions, not one of the two Jewish ethnic divisions of Europe.

An article on Monday about a cyclist from the Netherlands who mistakenly thought she won a road race misspelled her given name. She is Annemiek van Vleuten, not Annamiek.

An obituary on Tuesday about the musician and conductor Elliot Lawrence misstated the number of Broadway musicals for which he served as musical director after his work on How to Succeed in Business Without Really Trying. It was seven, not eight. It also erroneously included 1776 among them. Peter Howard was the musical director of that show, not Mr. Lawrence.

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Corrections: July 29, 2021 - The New York Times

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Metro Detroit is home to a variety of kosher-certified eateries. From local pizza joints to upscale steakhouses, to even national breakfast chains, theres something for nearly every tastebud when it comes to finding kosher-friendly meals in the area. With summer in full swing and many restaurants back open for in-person dining (or increased carryout options), these are the establishments worth checking out for the best kosher dining Metro Detroit has to offer.

26025 Greenfield Road, Southfield

Jerusalem Pizza has a little bit of everything. On top of their namesake pizza (which includes vegetarian meat options), this cozy eatery serves up homemade kosher bagels and, most recently, sushi. Though their indoor dining space has been reduced to make room for a sushi bar, Jerusalem Pizza continues to offer carryout.

More than 29 pizza varieties make up Jerusalem Pizzas vast pizza menu. Owner Brian Jacobs says the most popular orders are Greek, barbeque chicken, Sephardic and Mexican pizzas. While there arent any summer dining specials, Jacobs explains that the sushi bar is growing in popularity.

If you go to New York, every pizza store has sushi, he says. Sushi was a perfect addition to Jerusalem Pizza, Jacobs says, because the pizza restaurant is next door to an Asian eatery that doesnt offer sushi. This brings customers to Jerusalem Pizza. Jacobs says the sushi is made-from-scratch, cooked in-house and available in brown rice options.

Jerusalem Pizzas breadsticks and bagel trays, Jacobs adds, are also some of their biggest hits.

15600 W 10 Mile Road, Southfield

As a clever play on owner and chef Cari Herskovitzs name, Cantonese-American carryout restaurant Wok In Cari Out celebrated its third birthday this summer. Its Herskovitzs newest project, which offers the areas first fully kosher menu featuring classic Chinese dishes.

With more than 15 years of cooking experience under her belt, Herskovitz serves up chicken, beef, vegetarian and vegan options, plus traditional soups and appetizers. On top of carryout, Wok In Cari Out also offers curbside pickup and delivery (when available).

Our sesame chicken is our most popular entree, Herskovitz describes, which is crispy battered chicken tossed in our house-made sweet and savory sauce. Wok In Cari Outs sticky summer Chinese barbecue rib special ($29.99) is another bestseller this season, she says.

5586 Drake Road, West Bloomfield

This Friendship Circle project brings a diverse kosher foods option to the West Bloomfield area. Its kosher menu includes gourmet soups, salads, sandwiches, pizzas, pastas and more.

Soul Cafe also gives back to the community by providing creative and vocational opportunities for individuals who have special needs. They teach adults how to prepare food, cook, host and serve.

Friendship Circle director of food operations Shalom Shomer says almost 100% of dishes are made from scratch. If I had to single out two dishes, I would say our ancient grain salad is a hot seller, he explains. It features a combination of savory and sweet and contains healthy ingredients while being gluten-free and vegan.

Another dish that guests enjoy, Shomer continues, is the cinnamon swirl French toast: Our cinnamon swirl challah is made by our sister company Dakota Bread Company located in West Bloomfield. Its dipped into our batter and served with organic maple syrup and fresh berries.

Also popular, in the summer months in particular, are brewed Starbucks and Chazzano Coffee served over ice, which Shomer says are big hits in the hotter weather. This summer also sees Soul Cafe expanding its patio dining with two greenhouses available for private dining.

1737 E. Nine Mile Road, Ferndale

This Ferndale-based kosher coffee shop roasts 27 different specialty coffees every day.

Owner Frank Lanzkron-Tamarazo says bestselling varieties include the chocolate- and almond-flavored Mexico Chiapas, the blueberry- and cherry-infused Ethiopia Harrar (which also has notes of pipe tobacco and a red wine finish), and the pancake mix- and maple syrup-inspired Honduras Royal Reserve.

Most of our customers purchase our coffee by the pound or half-pound, Lanzkron-Tamarazo explains. They order online, at the walkup window or by phone. We also have free local delivery for all orders within a 30-minute range around the cafe.

Lanzkron-Tamarazo says each cold brew coffee, summer favorites, are brewed fresh daily and bottled in one-liter bottles. Chazzano Cold Brew is also offered by the cup. Yet for those who arent coffee drinkers, the shop also offers 15 fresh loose leaf specialty tea varieties from Zen Tea Traders. These are also available by the ounce or cup (hot or iced).

For the summer, Chazzano is serving up the popular Italian dessert Affogato, which includes two scoops of ice cream drowned with two shots of espresso. While it currently isnt offering indoor dining, Chazzano has an outdoor space for people looking for al fresco dining.

Lanzkron-Tamarazo suggests drinking their coffee black for maximum flavor. Were also known for encouraging customers not to put sugar or cream in our fresh-roasted coffee, he says.

15600 W, 10 Mile Road, Southfield

Husband-and-wife duo Scott and Nichole Cohen are the creative minds behind Prime 10, a contemporary kosher restaurant serving up steaks, seafood, burgers and wraps.

All of our steaks are hand-cut domestic cattle and graded-choice or prime, Nichole Cohen says. Its 12-ounce Prime 10 boneless ribeye served with a soup or salad and a choice of two sides is a fan-favorite, she explains, along with the restaurants homemade mashed potatoes.

Also a signature dish is its chicken marsala, made with two pan-seared chicken breast cutlets in a sherry wine mushroom sauce served over a side of garlic mashed potatoes and topped with sauteed red onions. This dish has made us a destination location for many communities, Cohen says.

Aside from steak, Cohen says the restaurant carries a large assortment of fresh salads, fish and vegetarian options to accommodate different tastes and diets. This summer, Prime 10 is offering both indoor and outdoor seating, the latter of which now includes individual greenhouse seating.

Our indoor seating is in private curtained sections so you have your own privacy, Cohen says. Its very romantic. Throughout the summer months, Prime 10 will also host their Prime on the Patio jazz and live music series. The patio can also accommodate large parties of more than 60 people, making it a top choice for kosher-friendly birthday parties, graduations and more.

Rounding out Metro Detroits kosher dining options are bagel shops and build-your-own sandwich joints, among others. Plus, all Dunkin Donuts and Baskin-Robbins locations have certified-kosher options. In addition to the popular chains, here are other local kosher eateries to check out:

25270 Greenfield Road, Oak Park

Featuring kosher deli fare, burgers, build-your-own salads and sushi, Oak Parks Kravings restaurant has something for the whole family. An expansive menu includes poke bowls, barbecue beef hot dogs, house-made corned beef and garlic bread, for starters.

15600 W. 10 Mile Road Unit 9, Southfield

Nestled inside Southfields New Orleans Mall, Spreads Bagels & Cafe has many different flavors of kosher bagels. Plus, it serves up creative bagel sandwiches that include classics like bagel and lox, bagel with scrambled eggs and bagel with tuna spread. It also bakes traditional Jewish sweets like rugelach, heimishe kokosh, and apple and cherry turnovers.

25836 Middlebelt Road, Farmington Hills

As Metro Detroits newest kosher-certified eatery, Ritas of Farmington Hills is the perfect destination for those with a sweet tooth looking for kosher-friendly desserts. From Italian ice to frozen custard, to frozen slushies and milkshakes, Ritas offers dozens of flavor combinations plus take-home options like frozen custard cakes. It also serves up gelati, a fan-favorite, which has layers of Italian ice and decadent custard, according to its website.

15280 Lincoln St., Oak Park

Daves Gourmet is known for its grilled specialties. The Oak Park restaurants certified kosher beef burgers are grilled to order and paired with your choice of toppings and a side of coleslaw. It also has grilled chicken sandwiches, five types of hot dogs (including chili and crispy), and wings and poppers that can be tossed in honey barbecue, honey garlic or General Tsos sauce.

25155 Greenfield Road, Southfield

If you havent been inside the former One Stop Kosher since it became The Grove, youll find the look of the store has changed to a more upscale feel. But it still has the same great pizza, bakery and other grab-and-go kosher items great for nights when you dont feel like cooking.

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Top Kosher Eateries to Check Out in Metro Detroit This Summer Detroit Jewish News - The Jewish News

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