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A novel of Sephardic life revives the Jewish family saga
(JTA) — The very first Jewish book was a multigenerational Jewish family saga. But while the Bible went on to achieve some commercial and critical success, the genre doesn’t always get much love.
Consider the big best-selling books of the last century. Critics may debate the literary merits of bestsellers like “Exodus” by Leon Uris, “The Source” by James Michener and “The Chosen” by Chaim Potok, but cultural historians generally agree that each was an important indicator of Jewish tastes and preoccupations post-World War II.
But two other popular books of the era, both multigenerational Jewish family sagas, are rarely mentioned these days. Belva Plain’s novel, “Evergreen,” published in 1978, is a rags-to-riches story about a Polish-Jewish immigrant and her offspring. It spent 41 weeks on The New York Times best-seller list in hardcover and another 20 in paperback, and was made into a miniseries by NBC in 1985. Gloria Goldreich’s novel, “Leah’s Journey,” also published in 1978, is also about an Ashkenazi family that experiences most of the upheavals of the previous 100 years.
Although “Leah’s Journey” won the National Jewish Book Award in 1979, I’ve never seen it nor “Evergreen” on a list of the century’s best or “most essential” Jewish novels.
And in truth, the qualities that make a book wildly popular aren’t always the ones that make it literary. A New York Times reviewer once described Plain’s books as “easy, consoling works of generous spirit, fat with plot and sentiment, thin in nearly every other way and almost invisible in character development.”
I brought all this baggage to my review copy of “Kantika,” Elizabeth Graver’s 2023 novel, described by its publisher as a “dazzling Sephardic multigenerational saga.” It’s about a wealthy Turkish Jewish family whose fortunes are reversed by the First World War and whose members are dispersed to Barcelona, Cuba and finally New York. And yet while it has all the drama one might expect from such journeys and the novels about them, it remains both lyrical and literary, and likely, if there is any justice, to stand the test of time.
How Graver pulled it off is something she and I talked about last week, when I reached her in Cape Cod. (Graver, the author of five previous books of fiction, teaches creative and nonfiction writing at Boston College.)
At the center of the novel is Rebecca, a privileged daughter of a Jewish factory owner in Constantinople who must constantly reinvent herself as a daughter, wife, mother, immigrant and businesswoman. The character is based on Graver’s own grandmother, and the story Graver tells is rich in details about the Sephardic heritage of her mother’s side of the family. There are snatches of Ladino dialogue and song lyrics, and organic depictions of Ladino folk and religious culture.
“I had interviewed my grandmother telling stories when I was 21,” said Graver, who is 59. “And I’ve been sort of haunted by but a little scared of telling the story.” Between research and trips to Turkey, Spain and Cuba, the book took her a decade to write.
Between research and trips to Turkey, Spain and Cuba, “Cantina” took Elizabeth Graver a decade to write. (Author photo Adrianne Mathiowetz)
She decided against a nonfiction version of her grandmother’s life, thinking the story would contain too many holes and force her to insert herself into what would then become a sort of literary memoir. Instead, the book is fiction stretched over a real-life scaffolding: Each chapter begins with a photograph of the relatives who inspired the book’s characters.
One of the key relationships in the book is between Rebecca and her step-daughter, Luna, a willful, intelligent girl with a disability that affects her speech and movement. Rebecca dedicates herself to Luna’s education and what we would now call physical therapy, a set-up for shmaltz (or its Sephardic equivalent) if there ever was one. But just when you expect her to cue the string section, Graver often veers to show you how complicated and difficult people — even admirable people — can be.
“Rebecca is beautiful, and has that power and strength but is a bit narcissistic. She kind of relies on surfaces but is really good at passing,” Graver explained. “And then she has this child whose body doesn’t allow her to do any of that, but who is also fiercely determined and passionate and smart. In the interplay, they reveal each other through their different points of view.”
The book arrives at a time of renewed interest in Sephardic culture, and part of its appeal is that it is telling what to many American Jewish readers, fed a steady diet of the Ashkenazi experience, a fresh story.
Kantika” is also a migration story, another genre that is very much of the moment. Graver herself teaches the genre, which includes works by Korean-American author Min Jee Lee, Haitian-American Edwidge Danticat and Vietnamese-American Viet Thanh Nguyen.
I asked Graver if she was conscious of genre when she was writing the book, and wary of the way a sprawling family novel like hers might be received.
“I don’t even like the term ‘family saga,’” said Graver, who, when I asked, wasn’t familiar with Plain or Goldreich. “It makes me wince, even though I suppose I have written one and I’m indebted to them in various ways. But I want the characters to be flawed and complex and for the turns that they take to come out of their intersections with both history and their own very particular circumstances. I think about big novels where there is a big social canvas and it’s not a story of triumph.”
Indeed, “Kantika,” unlike many novels of Jewish migration, is actually a story about a family’s economic decline. Ultimately, said Graver, she wanted to capture the story of her Sephardic family’s journey in all its complexity.
“I have a deep anxiety about being overly sentimental and wrapping things up too much,” said Graver. “I love fiction that gestures towards the complexity of real life.”
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The post A novel of Sephardic life revives the Jewish family saga appeared first on Jewish Telegraphic Agency.
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Lebanon Claims It Is Replacing Hezbollah in the South
Lebanese Prime Minister-designate Nawaf Salam speaks at the presidential palace on the day he meets with Lebanese President Joseph Aoun, in Baabda, Lebanon, Jan. 14, 2025. Photo: REUTERS/Mohamed Azakir
JNS.org – Lebanon’s leadership declared in recent days that the Lebanese Army has begun replacing Hezbollah forces in the country’s southern region.
In an April 15 interview with The New Arab, Lebanese President Joseph Aoun announced that 2025 would be the year of the Lebanese state’s monopoly on arms.
Aoun pledged that only the state would have weapons, referring to the Lebanese Armed Forces (LAF), and stressed this goal would be achieved through direct dialogue with Hezbollah, while explicitly ruling out steps that could ignite conflict with Hezbollah.
“I told the Americans that we want to remove Hezbollah’s weapons, but we will not ignite a civil war in Lebanon,” Aoun said, referencing a meeting with US Deputy Envoy Morgan Ortagus.
Aoun added that Hezbollah members could potentially integrate individually into the LAF but rejected replicating the Iraqi model where Shi’ite, Iranian-backed paramilitary groups formed independent units within the military. He asserted the LAF was conducting missions throughout the country “without any obstruction from Hezbollah.”
Hezbollah member Mahmoud Qamat, however, responded by stating, “No one in the world will succeed in laying a hand on this weapon,” according to Lebanese media.
Hezbollah Member of Parliament Ali Fayyad stated the group was open to internal dialogue but warned against pressure on the LAF to disarm Hezbollah.
Col. (res.) Dr. Hanan Shai, a research associate at the Misgav Institute for National Security and Zionist Strategy and a former investigator for the IDF’s commission on the 2006 Second Lebanon War, told JNS on Wednesday that statements by Lebanese officials and the activities of the Lebanese army are “unequivocally an achievement for Israel.”
But Shai warned that due “the weakness of the Lebanese army, the IDF cannot rely on it and must back it up with its own parallel defense—mainly through detailed intelligence monitoring and targeted thwarting of any violation not only in Southern Lebanon but also [deep] within it, including at sea and air ports.”
The fragility of the situation was highlighted when a LAF soldier was killed, and three others were wounded while attempting to neutralize suspected Hezbollah ordnance in the Tyre district of Southern Lebanon on April 14.
Hezbollah’s real intentions were also apparent when its supporters reportedly burned billboards celebrating Lebanon’s “new era.”
Most tellingly, the Israel Defense Forces is continuing to detect intelligence of illegal Hezbollah activity in Southern Lebanon, and acting on that intelligence. Overnight between April 15 and 16, the IDF conducted strikes against Hezbollah infrastructure in Southern Lebanon.
In one strike near Aitaroun in Southern Lebanon, an IDF aircraft killed Ali Najib Bazzi, identified by the IDF as a squad commander in Hezbollah’s Special Operations unit. Other recent IDF actions included strikes and artillery fire targeting a Hezbollah engineering vehicle near Ayta ash-Shab in Southern Lebanon.
Meanwhile, reports emerged suggesting Hezbollah was actively adapting its methods for acquiring weapons. Reports indicated a shift towards sea-based smuggling routes utilizing Beirut Port.
The Saudi Al-Hadath news site reported on April 8 that Iran’s Quds Force created an arms smuggling sea route that bypasses Syria.
Amidst these reports, Aoun visited Beirut Port on April 11, calling for strict government cargo monitoring.
Karmon expresses skepticism
Senior research scholar Ely Karmon of the International Institute for Counter-Terrorism at Reichman University in Herzliya stated, “There’s no doubt there’s a change in Lebanon, first of all on the political level— the fact that President Joseph Aoun was elected—supported by the West, the United States, Saudi Arabia.”
In addition, he said, “Hezbollah’s political weight in parliament and in Lebanon in general has dropped significantly after the blow they received from the IDF.”
On the other hand, Karmon expressed deep skepticism about Aoun’s stated path to disarming Hezbollah. Aoun’s statement that he “isn’t interested in coming to military confrontation with Hezbollah,” and that it needs to be a “slow process,” as well as his call for Hezbollah to enter Lebanese army units, should not be taken at face value, according to Karmon.
“I don’t really believe it. First of all, because traditionally, in the Lebanese Army, most of the soldiers were Shi’ites, for a simple demographic reason. And therefore, the integration of thousands of Hezbollah fighters or personnel into the army—certainly at this stage in my opinion—it’s a danger that they’ll take control of the army from within, after they’ve already for years cooperated with the army.”
He added, “We know, for example, that they received weapons from the Lebanese Army—tanks and APCs—when they operated in Syria in 2013, 2010, and they even presented them publicly in Qusayr [in Syria]. On the other hand, we also heard one article from a Hezbollah representative who’s on their political committee, stating, ‘Absolutely not, we will not give up the weapons!’ It is clear there’ll be opposition.”
Karmon said he was skeptical about Lebanese government claims about taking over around 95 out of some 250 Hezbollah positions in Southern Lebanon. Karmon assessed that Hezbollah and its Iranian sponsors would be cautious but that they would continue to try “as usual, to act and to bring in weapons, to prepare some infrastructure in case, for example, there is a crisis in the negotiations on the Iranian nuclear issue.”
The post Lebanon Claims It Is Replacing Hezbollah in the South first appeared on Algemeiner.com.
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‘Tradition, Tradition!’
An image from “Family at the Seder,” from the 1935 Haggadah by artist Arthur Szyk (b. 1894, Lodz, Poland—d. 1951, New Canaan, CT). Photo: Courtesy of Irvin Ungar
JNS.org – How important is tradition in Judaism? Obviously, the answer is that it is very important. I mean, they even dedicated a major song by that title in “Fiddler on the Roof!”
How strong is the need for tradition in the spiritual consciousness of Jews today? Despite the effects of secularism, I’d venture to suggest that there is still a need inside us to feel connected to our roots, our heritage and our sense of belonging to the Jewish people. Perhaps more than any time of the year, Passover is the season when millions of Jews embrace their traditions with love, warmth and lots of nostalgia.
But for vast numbers of our people, tradition alone has not been enough. And that applies not only to the rebellious among us who may have cast aside their traditions with impunity, but also to many ordinary, thinking people who decided that to do something just because “that’s the way it has always been done” was simply not good enough.
So what if my grandfather did it? My grandfather rode around in a horse and buggy! Must I give up my car for a horse just because my Zaidy rode a horse? And if my Bubbie never got a university degree, why shouldn’t I? Just because my grandparents practiced certain Jewish traditions, why must I? Perhaps those traditions are as obsolete as the horse and buggy?
There are masses of Jews who think this way and who will not be convinced to behave Jewishly just because their grandparents did.
We need to tell them why their grandparents did it. They need to understand that their grandparents’ traditions were not done just for tradition’s sake, but there was a very good reason why their forbears practiced those traditions. And those very same reasons and rationales still hold good today. There is, in fact, no such thing as “empty ritual” in Judaism. Everything has a reason, and a good one, too.
Too many young people were put off by tradition because some cheder or Talmud Torah teacher didn’t take their questions seriously. They were silenced with a wave of the hand, a pinch of the ear, the classic “when you get older, you’ll understand,” or the infamously classic, “just do as you’re told.”
There are answers. There have always been answers. We may not have logical explanations for tsunamis and other tzuris, but all our traditions are founded on substance and have intelligible, credible underpinnings. If we seek answers, we will find them in abundance, including layers and layers of meaning, from the simple to the symbolic to the philosophical and even mystical.
The seventh day of Passover recalls the “Song of the Sea” sung by Moses and the Jewish people following the splitting of the sea and their miraculous deliverance from the Egyptian armies. Early on, we find the verse, “This is my God and I will glorify Him, the God of my fathers, and I will exalt Him.”
The sequence is significant. First comes “my God,” and only thereafter “the God of my fathers.” In the Amidah prayer, the silent devotion, which is the apex of our daily prayers, we begin addressing the “Almighty, as our God and the God of our fathers … Abraham, Isaac and Jacob.” Again, “our God” comes first. So while the God of our fathers, i.e., tradition, most definitely plays a very important role in Judaism, an indispensable prerequisite is that we must make God ours, personally. Every Jew must develop a personal relationship with God. We need to understand the reasons and the significance of our traditions lest they be mistaken for empty ritual to be discarded by the next generation.
Authentic Judaism has never shied away from questions. Questions have always been encouraged and formed a part of our academic heritage. Every page of the Talmud is filled with questions and answers. You don’t have to wait for the Passover seder to ask a question.
When we think, ask and find answers to our faith, the traditions of our grandparents become alive, and we understand fully why we should make them ours. Once a tradition has become ours and we realize that this very same practice has been observed uninterruptedly by our ancestors throughout the generations, then tradition becomes a powerful force that can inspire us forever.
The seders we celebrated at the beginning of Passover are among the most powerful in our faith. They go back to our ancestors in Egypt, where the very first seder was observed. How truly awesome is it that we are still practicing these same traditions more than 3,300 years later!
Our traditions are not empty. They are rich and meaningful and will, please God, be held on to preciously for generations to come.
With acknowledgments to Chabad.org.
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Thousands of Protesters Rally Against Trump Across US
“Protect Migrants, Protect the Planet” rally in New York City, U.S., April 19, 2025. Photo: REUTERS/Caitlin Ochs
Thousands of protesters rallied in Washington and other cities across the US on Saturday to voice their opposition to President Donald Trump’s policies on deportations, government firings, and the wars in Gaza and Ukraine.
Outside the White House, protesters carried banners that read “Workers should have the power,” “No kingship,” “Stop arming Israel” and “Due process,” media footage showed.
Some demonstrators chanted in support of migrants whom the Trump administration has deported or has been attempting to deport while expressing solidarity with people fired by the federal government and with universities whose funding is threatened by Trump.
“As Trump and his administration mobilize the use of the US deportation machine, we are going to organize networks and systems of resistance to defend our neighbors,” a protester said in a rally at Lafayette Square near the White House.
Other protesters waved Palestinian flags while wearing keffiyeh scarves, chanting “free Palestine” and expressing solidarity with Palestinians killed in Israel’s war in Gaza.
Some demonstrators carried symbols expressing support for Ukraine and urging Washington to be more decisive in opposing Russian President Vladimir Putin’s war in Ukraine.
Since his January inauguration, Trump and his billionaire ally, Elon Musk, have gutted the federal government, firing over 200,000 workers and attempting to dismantle various agencies.
The administration has also detained scores of foreign students and threatened to stop federal funding to universities over diversity, equity and inclusion programs, climate initiatives and pro-Palestinian protests. Rights groups have condemned the policies.
Near the Washington Monument, banners from protesters read: “hate never made any nation great” and “equal rights for all does not mean less rights for you.”
Demonstrations were also held in New York City and Chicago, among dozens of other locations. It marked the second day of nationwide demonstrations since Trump took office.
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