Uncategorized
Bipin Joshi was in Israel for 23 days before Oct. 7. This week, he was buried in his native Nepal.
This story was excerpted and adapted from the book “10/7: 100 Human Stories,” winner of the National Jewish Book Awards’ 2024 Jewish Book of the Year and The Natan Fund’s 2025 Notable Book Award.
Bipin Joshi wasn’t supposed to be sent to the Gaza border.
At 23, the tall young man carried his family’s aspirations on his shoulders — he was their firstborn son, their vessel of promise.
Home was Kanchanpur in Nepal’s fertile westernmost reaches, where the Mahakali River nourishes borderlands renowned for abundant harvests. There, Bipin first envisioned transforming agricultural knowledge into prosperity — he dreamed of a banana plantation that would secure his family’s future.
Israel was meant to be just a brief detour on his path to building something lasting back home.
When he enrolled in the Learn and Earn program that purported to offer students from Africa and Asia the opportunity of earning relatively high wages while taking classes in high-tech agriculture. Bipin had been assured placement in Israel’s heartland. But his assignment was changed at the last moment, and he was placed at Kibbutz Alumim, two miles from the Gaza border. Yet any disappointment he felt gave way to relief: He would be working with Himachal Kattel, his best friend and roommate from college in Nepal. In Alumim, the two Nepali young men resumed their familiar schooldays routine, sharing a modest room where, after exhausting days of fieldwork, they would unwind with cold beers and songs from home.
A month later, Himachal and Bipin were some of the only students left alive from their cohort, nearly 3,000 miles from their home in Nepal, when Hamas attacked Alumim.Through the lemon and orange orchards, dozens of Hamas terrorists rampaged the Kibbutz, shooting indiscriminately. They killed 22 Thai and Nepali citizens, kidnapped eight, and injured a few more.
Tribhuvan International Airport, Kathmandu | Sept. 13, 2023
Himachal, a 25-year-old from a small village in the mountains of Gorkha, sported a large red Tika on his forehead at the Tribhuvan International Airport in Kathmandu. This was a blessing from his older sister, Niruta. He was the youngest of four siblings.
All 17 students awaiting their midnight flight were adorned with Tikas, a token of pride and blessing from their families.
In Nepali culture, they serve as good-luck charms and vouchsafes for significant journeys. Many parents had come to the airport, some in tears, others bearing gifts. It was a long goodbye — their children were leaving for 11 months.
They were making the trip for the money, and the education: they were supposed to earn more in a year in Israel than they’d earn in a few in Nepal, as well as gain skills that would advance their careers.
Aged between 22 and 25, most of the students had been raised in poverty.
Prabin Dangi, 24, was hoping to support his chronically ill mother back home, but found that despite his education, good jobs in Nepal were scarce. This was a common dilemma in his family, as one of his brothers was working in Dubai and another in Saudi Arabia for the same reason. His mother pleaded with him, her youngest son, not to leave, but he was determined to provide her with the best possible care.
Students take part in a candlelight vigil in Lalitpur, Nepal, on Oct. 9, 2023, in memory of Nepali citizens who were killed in Kibbutz Alumim, in Israel. (Prakash Mathema/AFP via Getty Images)
Ananda Sah, 25, had promised his grandmother that he’d build a house for her. Dipesh Raj Bista, 24, planned to finance his younger brother’s medical studies, being the sole supporter of his family after the death of his father.
And Joshi traded his musical ambitions and writing talent for practical skill: He wanted to learn advanced agricultural techniques that he could apply back home.
The group was sent to a classic “old-style” kibbutz named Alumim, where they shared responsibilities and lived communally. The kibbutz population — a community of 500 — was a mixture of religious jewish immigrants from Arab countries, members of the U.K.’s largest Orthodox Jewish youth movement, agricultural workers from Thailand and now, them as well.
Thai labor, along with Nepali labor, became Israel’s agricultural backbone after Palestinians (who had previously replaced Israeli farmers) were restricted from working in Israel in large numbers following the first intifada in the 1980s. Security concerns about terror attacks led Israel to seek an inexpensive workforce sourced from countries uninvolved in the conflict.
Kibbutz Alumim | Sept. 14-Oct. 6
The students arrived in Israel in mid-September: warm, sunny days.
Soon after arriving, the students’ expectations collided with reality. The communal socialist principles they’d heard about didn’t seem to apply to them.
Their accommodation consisted of small cramped rooms equipped with bunk beds to maximize space.
Their days began around 4 a.m., when they’d gather in the cramped, gray kitchen to cook the lunch they’d bring with them to the fields, before heading out to do arduous physical labor under the sun, which typically lasted until approximately 4 p.m.
Prabin, Padam and Rajan were responsible for managing the kibbutz’s irrigation system. Their duties included carrying heavy pipes out to the fields, assembling the pipes and connecting them to the irrigation system, and fixing malfunctions.
Himachal and Bipin worked together in the orchards, trimming trees, and picking and packing pomelos and oranges. The work was simple, not technically advanced; it was difficult for them to ignore a sense of disappointment.
Each evening of the three weeks the Nepalese cohort spent there, many students called home, reassuring their families that their time in Israel, though it was draining, was a wise investment in their future.
They clung to the hope that their situation would improve once the university opened in October – the “Learn” portion of the program, which involved attending classes at Ben Gurion Negev University once a week.
On Oct. 3, an earthquake struck Nepal, and many were concerned for their families. Padam Thapa called home anxious on October 6. His sister-in-law, Mekhu Adhikari, told him about the frightening aftershocks. Ganesh Nepali urged his elder brother to look after their parents and stay safe, as their family home had sustained structural damage.
Kibbutz Alumin, the Foreign Workers Zone | Oct. 7
Himachal had stayed up until 3 a.m., engrossed in the final season of “Vikings” on Netflix. Saturdays offered the only chance for sleeping in.
Drifting off with his earphones in, he didn’t hear the sirens. At 6:30 a.m., Bipin woke him, urging, “We need to get to the shelter quickly.”
In the other room, Prabin, still half-dressed, rushed to the bunker, witnessing rockets slicing through the sky.
Padma (screen) and Pushpa (podium) Joshi, the mother and sister of Nepalese national Bipin Joshi held hostage by Palestinian militants in Gaza since 2023, address a demonstration organized by the families of hostages calling for action to secure their release in Tel Aviv on Aug. 16, 2025. (Jack Guez/AFP via Getty Images)
The 17 students were confined in the open-door shelter for more than an hour, waiting for instructions. This was the first missile attack they’d ever experienced. They’d been reassured before that rocket attacks from Gaza were common but rarely harmful, and told that staying inside a shelter would keep them safe. To pass the time, they divided into teams, playing Ludo on their phones.
Meanwhile, Rafi Babian, a kibbutz member and the security officer of the Sdot Negev Regional Council, was worried: The sheer number of missiles being fired was unusual. He headed to the council’s headquarters to activate the emergency center. En route, he was warned at the Reim intersection about the presence of terrorists nearby and soon after received an alert about terrorists approaching the gate of his home, Kibbutz Alumim. He notified the kibbutz a few minutes before Hamas arrived. By 6:45 a.m., the entire kibbutz emergency response squad, comprising a dozen members, was armed and ready. Fifteen minutes later, about 20 terrorists were at the kibbutz gate.
The Nepali students didn’t know any of this. They assumed the noises they heard were from missiles. They didn’t know that terrorists riding motorcycles and mopeds were already firing RPGs.
The emergency squad prevented the terrorist from reaching the kibbutz’s residential area — a few civilian-volunteers and soldiers were killed in the battle — but no kibbutz members were harmed.
The terrorists, having been repelled, went looking for another target. They found the workers’ quarters, near the cows and orchards.
From their shelter, the students heard loud Arabic being spoken by the approaching terrorists. Thinking the Arabic was Hebrew, they were relieved: someone had come to help them.
Dipesh Raj Bista stepped out of the shelter, followed by Ganesh Nepali, who just needed to use the restroom.
Outside the shelter, they were met by two men in black, pointing guns at them. Realizing these weren’t kibbutz-members, Dipesh Raj Bista yelled, “We are Nepalese!”
Gunfire was the response.
Dipesh and Ganesh were killed on the spot.
Soon after, a grenade was thrown into the shelter where the 15 other students were hiding. Bipin immediately realized what happened and threw the grenade back out. But he couldn’t catch the grenade that followed, and five of the students were injured. Ananda Shah was severely bleeding, clutching a pillow to stifle his screams. Lokendra Singh Dhami, bleeding too, was whispering about his wife, his 5-year old daughter, and his 2-year-old son.
Prabin, Himachal and Bipin weren’t hurt. They had huddled in a corner of the room, squeezing so tight together that it was hard to breathe. Together, they called one of their bosses, pleading, “Please help us, we’re in trouble.”
The response was short: “I’m so sorry, I can’t help you. There are terrorists attacking all over, I’m hiding too.”
Narayan Prasad Neupane wasn’t as gravely injured as the others: despite having lost three toes, he could still walk. He happened to have remembered the number of the Israeli emergency medical services and called for an ambulance. The operator, speaking English, assured him that help would arrive.
Soon after, two men in blue uniforms entered the shelter. “Please don’t hurt us,” the few students still alive begged.
“We’re the police, the Israeli police,” the men assured them.
“Please, take us to a hospital … these people are dying … get us out of here.”
“There are still terrorists outside,” the police said. “It’s impossible to move you now, but we’ll be back. Everyone who can walk, you need to move to a different place; it’s not safe in the shelter. Go to the kitchen or to your room.”
“And leave the wounded here?”
They had no choice.
Nepal’s interim Prime Minister Sushila Karki pays respects after draping the country’s national flag over the coffin of Bipin Joshi at the Tribhuvan International Airport in Kathmandu on Oct. 20, 2025. (Prakash Mathema / AFP via Getty Images)
Bipin, Himachal, Rajan, Prabin, Prabesh and Padam, leaping over the corpses and injured bodies of their friends, made their way into the dining room.
There, a few Thai workers were also hiding. Some of their friends had been murdered while sleeping in their beds.
Narayan, Lokendra and Dhan decided to move to the residency area. Upon hearing a car outside, Narayan went out to check if it was the ambulance he was waiting for. He was shot twice by a passing terrorist.
Crawling back into the room, covered in blood, water was his last request.
Kibbutz Alumim, Kitchen | Oct. 7
A defensive wall of Persian rice sacks — that’s what they constructed to shield themselves from further grenade attacks. Prabin came up with the idea, and they quickly stacked the sacks on top of each other.
It was a small kitchen; options for shelter were limited. Most of the Nepalese and Thai workers crouched behind the “rice wall,” under a wooden table, with Parmod hiding under the sink. Bipin, positioned in the middle and not shielded at all, grew increasingly worried about their friends left in the shelter.
As time passed without any sign of rescue, Bipin considered going back to help them. “We need to think about our next steps. Will you come with me and help bring our friends here?” he asked Himachal.
They sought the opinion of a Thai worker who’d been hiding in the kitchen before them. His name was Phonsawan Pinakalo, a 30-year-old tractor driver who’d arrived in Israel four years earlier, to earn a salary that was four times what he would’ve earned in Thailand. They communicated using Google Translate, going back and forth between Nepali and Thai.
Phonsawan’s response was unequivocal: “Don’t do it. If you do it, you’ll die. We’ve heard the terrorists walking around here for hours.”
On the other side of the table, Rajan tried to reassure his roommates Prabin, Prabesh, and Padam. “Don’t worry, nothing will happen. Help will come soon.”
Exhausted by their ordeal in Israel, Prabesh declared, “If we survive, we’re heading back to Nepal as soon as possible.”
An hour and a half later, Hamas terrorists broke down the kitchen door, shouting “Allah-hu Akbar” and shooting indiscriminately. The makeshift wall of rice sacks offered no protection.
The bullets pierced the sacks and hit them. Blood and rice was spilled on the floor.
“Prabin, how bad is your leg?”
“It’s bad. I can’t feel much of it. And you, Himachal?”
“You see the holes in my chest and shoulder, right? It’s getting harder to breathe.”
“We need water. I can’t bear this.”
Struggling, Himachal rose from their hiding spot under a cheap wooden table to fetch water. As he moved, he aggravated his chest wound and lost more blood. He managed to collect some water in a shallow plate, but half of it spilled as he returned to Prabin on the kitchen floor.
Israelis attend a farewell ceremony for Bipin Joshi at Ben Gurion Airport on Oct. 19, 2025. One holds a sign that says, “Sorry you got caught up in our disaster.” (Chris McGrath/Getty Images)
It wasn’t enough. Prabin’s throat was parched and he was writhing in agony.
“Pramod, do you have any water to give me? I beg you.”
Pramod didn’t respond. Hidden under the sink in a small plumbing cabinet, he was the only student unharmed, unseen by the Hamas shooters.
“Pramod, there’s water in the sink above. I beg you, I can’t move to get it. I’m so thirsty, I might scream, and they’ll come again and finish us off.”
He pleaded again and again, until Pramod made a small hole in the sink pipe and collected some of the murky water in a pot. Extending his hand from the cabinet, Pramod whispered, “Here, this is all we have.”
Prabin lapped up the mixture of water and urine. His roommates, Rajan and Prabesh, lay under the table as well: They were dead, killed immediately.
Padam, a fourth roommate, took longer to die. “I am dying, bhauju,” he managed to send a short text-message to his sister-in-law, then plead with his friends to help him: “Kill me. I can’t stand this anymore, kill me with a knife if you can.”
“Please, friend, bear this pain. The police will come for us,” Himachal said, though he believed they were all doomed. Beneath the table, he noticed his own breathing growing heavier and heavier, matching the heavy breathing of Padam and Parbin.
Oct. 8 – The Present
The men who arrived in Israel as “neutral” replacements for Palestinian workers ultimately returned to their home countries either empty-handed or in coffins.
Out of the 17 Nepalese students at Alumim, 10 were killed, four injured, two survived unharmed — and Bipin was taken hostage alongside Phonsawan.
From their hiding spot in the kitchen, Himachal and Prabin overheard one of the terrorists questioning the two hostages about their religion, to which Phonsawan responded, “Buddhist, Buddhist, Thailand, Thailand.”
Two hours later, Bipin and Phonsawan were seen with their captors being pushed into a-Shifa Hospital in Gaza City.
With the onset of war, the thousands of Thai and Nepalese workers in Israel left the country, causing the collapse of the Israeli agricultural sector.
In the midst of harvest season, Israel was once again in desperate need of guest workers. In December 2023, the government of Malawi, one of the world’s poorest countries, announced it would send about five thousand young people to work in Israeli agriculture. Hundreds of Sri Lankans also joined, putting money over safety.
Men take the coffin of Bipin Joshi, to a car after a farewell ceremony for Bipin Joshi, a young Nepalese man who was taken hostage on Oct. 7, 2023 and later died in captivity in Gaza, at Ben Gurion airport on Oct. 19, 2025. (Chris McGrath/Getty Images)
Himachal and Prabin spent several months in Israeli hospitals, lonely, unable to communicate adequately, facing a range of complex surgeries and medical procedures. Eventually, they managed to recover and even continue their studies, earning their master’s degree from Robert H. Smith Faculty of Agriculture, Food and Environment in Rehovot last month.
At some point, Phonsawan was added to the list of dead; his body was returned and flown to Thailand this week. But Bipin’s fate remained unknown.
During two years of war, Bipin’s family lived in agonizing uncertainty, not knowing whether their son was alive or dead. They were disappointed through two ceasefires, when Thai citizens who’d been taken hostage were released, and as government officials expressed “grave concern” for his life. Clinging to hope, they did everything in their power to raise public awareness about their son, a young man trapped in a foreign conflict.
Their worst fears were confirmed last week when Bipin’s corpse was returned to Israel, on the first day of a new ceasefire that brought with it the release of all 20 living hostages in Gaza.
“With immense pain, we received the worst news imaginable. Our dear son, Bipin — brother and soulmate to our daughter Pushpa — was murdered in Hamas captivity. Bipin left us full of excitement, setting out for a year of study in Israel. We never imagined that the hug we gave him then would be our last,” the Joshi family said in a statement.
Family members mourn during the funeral ceremony of Bipin Joshi at his residence in Kanchanpur, Nepal, on Oct. 21, 2025. Prakash Chandra Timilsena/AFP via Getty Images)
“Before you were taken, you managed to send a message to your cousin, asking him to be strong and always look toward the future. It is hard to imagine a future without you, Bipin,” the statement continued. “Every flower in the garden we planted for you will remind us of you — every orchard, every field. You are part of the landscape of Nepal, and now also part of the landscape of the Land of Israel.”
On Monday, Bipin made his journey home. The first stop was a ceremony at Ben Gurion Airport, where a top government official praised his heroism and addressed him directly, saying, “I am sorry. It shouldn’t have ended this way.”
Then, Bipin’s body was flown to Kathmandu, where Prime Minister Sushila Karki draped Nepal’s flag over it during a brief ceremony at the airport.
And from there, his coffin was taken to his village where on Tuesday morning, after a night in which his family was reportedly accompanied by so many who had provided comfort over the last two years, his body was cremated in a ceremony on the banks of the Mahakali River. Government representatives were present, and the photograph that had become famous in Israel and beyond was on display. Bipin was home in Kanchanpur, the borderland district whose soil nurtured his dreams and now his memory.
—
The post Bipin Joshi was in Israel for 23 days before Oct. 7. This week, he was buried in his native Nepal. appeared first on Jewish Telegraphic Agency.
Uncategorized
The secret Jewish history of Dolly Parton
Dolly Parton, the musician, actor and philanthropist died Aug. 25 at the age of 80. A Christian known for her Christmas output, she nonetheless connected to Judaism through a cause dear to her heart: literacy.
In a “By the Book” interview, Dolly Parton told The New York Times that a copy of the Bible is always on her nightstand, next to a “daily devotional book.” In her memoir “Songteller,” Parton explains, “I’m not that religious, but I’m very, very spiritual. I grew up in very religious surroundings. I grew up with a Bible background, and I’m glad I did.”
Parton’s knowledge of the Jewish Bible is evident in several of her most beloved songs, including “Coat of Many Colors” and “The Master’s Hand.” The song “Coat of Many Colors” is based on Parton’s own childhood growing up in relative poverty and draws upon the story of the biblical Joseph. Parton sings, “As she [her mother] sewed, she told a story from the Bible she had read / About a coat of many colors Joseph wore….”
In “Songteller,” Parton recounts, “My mom made me this little coat. In order to make me proud of that little coat, I know now, she told me the story about Joseph from the Bible and his coat of many colors. So I thought, ‘Well, if it’s from the Bible, and Joseph was an important person, it has to be very special and important.’ Then when I went to school, the kids did not see that. They just made fun of my little coat. I had seen so much more in that coat than what Mama had sewn, things sewn into my body, my soul, my everything. Mama had made it and told the story and made it all seem so real. It was so mind-warping and heart-shattering to me when they made fun of it. In my mind, I thought I looked just like Joseph. But the kids didn’t, and it crushed me.”
Her song “The Master’s Hand,” written in 1971, displays Parton’s deep immersion not only in the Five Books of Moses but also in the Writings — specifically, the Book of Daniel. The song begins by recounting the familiar story of Noah thusly:
In the days before the flood
The world grew wicked and corrupt.
But Noah was a good man,
And the Lord unto him came.
And He said to Noah, “Go build an ark.”
Noah did, and the sky got dark,
And a great flood destroyed everything.
Except for Noah and his wife
And their three sons and their wives
And a pair of every kind of creature
Walkin’ in the land.
And the people mocked.
And they made fun.
But ol’ Noah worked ’til it was done,
’Cause he was holding to the Master’s hand.
After the song’s refrain, it continues with the lesser-known story of Shadrach, Meshach and Abednego, three figures from the Book of Daniel. The three are thrown into a “fiery furnace” after refusing to bow down to an image of Nebuchadnezzar II, the king of Babylon. Rewarded for their loyalty to God, the three miraculously survive the fire. Or, as Dolly Parton puts it:
Three Hebrew children in days of old
Were marched into the fiery coals,
’Cause they would not deny the Lord,
Would not obey command.
And the furnace roared like a mighty storm,
But the Hebrew children saw no harm.
The flame was smothered by the Master’s hand….
Shadrach, Meshach and Abednego
Had no fear of the fiery coals,
’Cause they were holdin’ to the Master’s hand.
“I know my Bible stories, like the ones I mention in this song,” Parton writes in “Songteller.”
Parton’s charity, the Imagination Library, a program with free books for children was the inspiration for Harold Grinspoon’s PJ Library, which provides Jewish-themed books to young readers.
“I’m always honored when my Imagination Library inspires others,” Parton said.
While Dolly Parton’s musical roots are in country and gospel, by the mid-1970s, with her career at a standstill, she was ready to reach a larger audience. Two Brooklyn-born Jewish men played essential roles in helping Parton make the leap from Nashville to mainstream pop stardom. Parton gives full credit to Sandy Gallin, one of the most successful talent agents from the 1970s through the 1990s, for helping her to achieve “crossover” success in music and to expand into TV, movies and even a theme park.
In 1977, Gallin convinced Parton to record a song called “Here You Come Again,” written by the Jewish husband-and-wife songwriting duo Barry Mann and Cynthia Weil. He brought in another Brooklyn native, Gary Klein, to produce the song and the album of the same name. The single cracked the Top 20 Pop Album charts and spawned her first Top 10 pop hit; the album was her first to sell millions. (Incidentally, her pop success didn’t come at the cost of her country credibility; the song sat atop the Country Singles chart for five weeks.) The song also garnered Parton her first-ever Grammy Award, for best female country vocal. Over the next few years, Klein produced a number of other hits for Parton.
But for Gallin, it didn’t end there. He convinced Parton to open the “Dollywood” theme park in Tennessee, and the two co-founded a production company, Sandollar, among whose many successes were the Steve Martin film “Father of the Bride” and the hit TV series “Buffy the Vampire Slayer.” The producers won an Academy Award in 1990 for their AIDS documentary, “Common Threads: Stories from the Quilt.” Gallin also produced the Parton-starring movies “Rhinestone” and “Straight Talk.” Parton commemorated her friendship and loyalty to Gallin by writing “Sandy’s Song,” sung to the tune of “Greensleeves.”
In “Songteller,” Dolly Parton writes of Gallin, “We were so close and our relationship was so loving. We were from two completely different worlds, but we just clicked, somehow. He was just one of those friends that you find who you just know are going to be your friend forever.” For a time, the two even shared an apartment on Manhattan’s Upper East Side. After Gallin died in 2017, Parton told an interviewer, “Nobody could quite get how the Christian Southern girl and the New York Jewish boy could have so much in common. But it was real.”
PJ Grisar contributed to this article.
The post The secret Jewish history of Dolly Parton appeared first on The Forward.
Uncategorized
A tourist’s guide to the vanished Jewish quarter of Warsaw
פֿאַרן חורבן האָבן אין וואַרשע געוווינט אַן ערך 370 טויזנט ייִדן — די גרעסטע ייִדישע שטאָט אין אייראָפּע און די צווייט גרעסטע בכלל נאָך ניו-יאָרק.
נאָך דער מלחמה איז די שטאָט און אירע ייִדישע אײַנוווינער, ווי באַוווּסט, געוואָרן איין גרויסע חורבֿה. דאָס גאַנצע רײַכע ייִדישע לעבן איז געוואָרן שטויב און אַש. אָבער אַ דאַנק די דיגיטאַלישע אַרכיוון, קען דאָס אַמאָליקע ייִדישע לעבן אין וואַרשע ווײַטער עקזיסטירן אין דעם מענטשלעכן דמיון, און מע קען עס ווידער אויפֿלעבן אין אונדזער תּקופֿה. אַ מענטש קען זיך פֿאַרטיפֿן אין די אַמאָליקע וואַרשעווער ייִדישע צײַטונגען, זיך פֿאַרלירן אין דער רײַזע אויף דער צײַטמאַשינקע, און זיך פֿאָרשטעלן אַז מע געפֿינט זיך אין וואַרשע אין 1938.
דאָס איז פֿאַקטיש דער רושם וואָס בלײַבט נאָכן דורכבלעטערן בני מערס נײַ בוך אויף העברעיִש, „מורה דרך: ורשה היהודית 1938“ (אַ וועגווײַזער צו דער ייִדישער וואַרשע, 1938), אַרויס אין 2025 בײַם מאגנס-פֿאַרלאַג. דער געדאַנק הינטער דעם בוך איז גאָר אייגנאַרטיק און אומגעוויינטלעך: צו שרײַבן אַ בוך הײַנט צו טאָג וואָס איז צונויפֿגעשטעלט ווי אַ בוך פֿאַר טוריסטן וועלכע ווילן באַזוכן דעם ייִדישן ייִשובֿ אין וואַרשע אין 1938; און דער „מחבר“ פֿונעם וועגווײַזער איז אַ וואַרשעווער ייִד פֿון יענע יאָרן, וואָס ווענדט זיך צו די דעמאָלטדיקע לייענערס.
בעצם איז דאָס גאַנצע בוך אַ שפּיל פֿון „לאָמיר זיך פֿאָרשטעלן“: אַ געשיכטע-בוך וואָס מאַכט זיך פֿאַר אַ טוריסטיש בוך, וואָס גיט פּרטים וועלכע זענען דעם הײַנטיקן לייענער דווקא אומניצלעך. דאָס שטייט אין שאַרפֿער סתּירה מיטן עצם געדאַנק פֿון אַ טוריסטיק בוך וואָס זײַן ציל איז צו געבן ניצלעכע פּרטים וועגן אַ געוויס אָרט. ווי מער שרײַבט אין דער הקדמה: „כּמעט אַלץ וואָס וועט ווײַטער געשילדערט ווערן אין אָט דעם וועגווײַזער עקזיסטירט ניט הײַנט… דאָס שרײַבן פֿון אַזאַ מין וועגווײַזער איז אויף אַ גרויסן מאָס דערמעגלעכט געוואָרן אַ דאַנק דער וועבזײַט ׳עיתּונות יהודית היסטורית׳ [דער היסטאָרישער ייִדישער פּרעסע].“
ווי יעדער וועגווײַזער פֿון דעם זשאַנער, איז דאָס בוך צעטיילט אויף דרײַ קאַטעגאָריעס: אַלגעמיינע קענטשאַפֿט, ניצלעכע אינפֿאָרמאַציע און די טורן. אויף דער ערשטער קאַטעגאָריע, „אַלגעמיינע קענטשאַפֿט“, קען מען לייענען וועגן דער שטאָטס געשיכטע, איר באַפֿעלקערונג, אירע לשונות, רעליגיע, ווירטשאַפֿט, קולטור, ספּאָרט, אַרכיטעקטור, חיות און פֿלאַנצן. למשל, ניט געקוקט אויף אַלע פּאָליטישע, רעליגיעזע און קולטורעלע מחלוקתן צווישן די וואַרשעווער ייִדן, האָבן זיי כאָטש איין זאַך געהאַט בשותּפֿות: די ייִדישע שפּראַך. ווי עס שטייט אינעם וועגווײַזער, רעדט מען אין דער ייִדישער וואַרשע בעיקר ייִדיש, ווי 88.9% פֿון די ייִדישע אײַנוווינער האָבן אין 1931 דעקלאַרירט. און זיי רעדן זייער אייגענעם ייִדישן דיאַלעקט מיט זײַנע אייגענע טערמינען. אַ באַלעבאָס, צום בײַשפּיל, הייסט אַ „וואַרעט“; אַ פֿינצטערער קאָרידאָר איז אַ „שטשאָנקע“; בכּיוון איז „אינאַמישנע“.
אויף דער קאַטעגאָריע „ניצלעכע אינפֿאָרמאַציע“ אינפֿאָרמירט דער וועגווײַזער דעם לייענער אין וועלכער צײַט פֿון יאָר איז ייִדן כּדאי צו באַזוכן וואַרשע (דער ענטפֿער: פֿרילינג און האַרבסט, ווען מע פֿײַערט דעם „חודש פֿון ייִדיש בוך“). צווישן די אַנדערע שאלות: וווּ אײַנצושטיין; וואָס צו עסן און טרינקען, פֿון אייער קיכלעך ביז וואַסער־פּלעצלעךף וויפֿל קאָסטן פֿאַרשידענע זאַכן? (אַ ייִדישע צײַטונג למשל קאָסט צווישן 10 און 30 גראָשן; אַ קילאָ קעז — 1 זלאָטע); וואָס צו לייענען אויפֿן וועג? פֿון וואָס מע זאָל זיך אָפּהיטן? (פֿון די גנבֿים, פֿאַרשטייט זיך) און ווי אַזוי מע קען אָנקומען קיין וואַרשע. מע לייענט אויך וועגן דעם פֿאַרקער אויפֿן וועג, דער פּאָסט, די בענק, דער פּאָליציי, די פֿײַערלעשערס, די ביבליאָטעקן, און נאָך און נאָך.
אויף דער טורן-סעקציע לייגט דער מחבר פֿאָר זיבן מעגלעכע טורן, למשל: אַ טור פֿונעם פּלאַץ גזשיבאָווסקי דורך דער קראָכמאַלנער גאַס – דער צענטער פֿון „דאָס פּלעצל“ (דער ייִדישער אונטערוועלט), פֿון וואַנען עס שטאַמען די דרײַ מחברים פֿון דער זעלבער משפּחה, י. י. זינגער, יצחק באַשעוויס זינגער און אסתּר קרײַטמאַן, און וווּ עס געפֿינט זיך אויך דער באַרימטער סאַסקי-גאָרטן; אַ טור וואָס דערפֿירט דיך דורך דער באַרימטסטער ייִדישער גאַס נאַלעווקעס, דער האַרץ פֿון ייִדישער וואַרשע, וווּ מחמת דער בליִענדיקער עקאָנאָמיע שפּראָצן דאָרט אויף יעדן שריט און טריט נײַע קיאָסקן פֿון זעלצער און אײַזקרעם; אָדער אַ שפּאַציר וואָס גייט דורכן צפֿונדיקן טייל שטאָט, אַרײַנגערעכנט דורך דער אָרעמער סמאָטשע־גאַס, וואָס ניט געקוקט אויף דעם דלות פֿאַרמאָגט זי דעם שיינעם „מעטראָ-קינאָזאַל“. בני מער האָט אַגבֿ מיט 8 יאָר צוריק טאַקע געשריבן אַ גאַנץ בוך וועגן דער סמאָטשע־גאַס (מאגנס, 2018).
„אַ וועגווײַזער צו דער ייִדישער וואַרשע, 1938“ איז אַ וויכטיקער בײַטראָג צום זשאַנער פֿון פּאָפּולערער געשיכטע, וואָס באַנײַט און באַלעבט די אַמאָליקע שטאָט דורך זײַן אויסנעמיקן פֿאָרמאַט. דער העברעיִשער לייענער וועט געניסן פֿון מערס ברייטער קענטשאַפֿט, הומאָר און טאַלאַנט ווי אַ דערציילער. ס׳איז פֿאָרט אומפֿאַרמײַדלעך, אַז בשעתן לייענען פֿילט מען זיך ווי מע דרייט זיך אַרום אין דער וועלט פֿון שדים און ווי מע ווערט געפֿירט דורך אַ „טויטער שטאָט“. דאָס בוך פּאַסט צום בעסטן פֿאַר די לייענערס וואָס זענען מסוגל אַ ווײַלע „צו סוספּינדירן דעם ספֿק“ און זיך איבערגעבן דער פֿאַנטאַזיע.
נאָכן איבערלייענען דאָס בוך, שטעל איך זיך אַליין די קשיא: וואָס פֿאַר אַ ווירטועלע פֿאַנטאַזיע אין דרײַ דימענסיעס וואָלט די אַלמעכטיקע קינסטלעכע אינטעליגענץ געקאָנט שאַפֿן פֿון מערס בוך? אויף אַזאַ סאָרט אויפֿלעבונג דאַרף מען נאָך וואַרטן.
The post A tourist’s guide to the vanished Jewish quarter of Warsaw appeared first on The Forward.
Uncategorized
Can an Oklahoma Senate candidate attract voters with an ad tossing out AIPAC ‘trash’?
(JTA) —Oklahoma grassroots activist N’kiyla Jasmine Thomas is facing off on Tuesday against centrist Jim Priest in a Democratic Senate race that has become the latest litmus test for progressive politics in a conservative stronghold.
The two candidates are battling at the ballot box for the second time this summer after neither of them secured the needed majority to win the June primary contest. Thomas, a nurse who has been vocal against AIPAC, earned 45% of votes in the June five-person matchup, while Priest, a lawyer and ordained minister, accrued 24%.
Both Thomas and Priest would be underdogs in the general election against Republican candidate Rep. Kevin Hern, who swept his primary and clinched the endorsement of President Donald Trump. Oklahoma hasn’t sent a Democrat to the Senate in more than three decades.
Nonetheless, Tuesday’s runoff will serve as a referendum on the potency of progressivism in a deep-red state, just a week after democratic socialist Angie Nixon knocked out her moderate opponent in Florida’s Democratic Senate primary.
Unlike Nixon, Thomas is not a member of the Democratic Socialists of America. She has, however, openly identified with socialist policies, while her opponent, Priest, calls himself a moderate.
Neither candidate has a wealth of political experience. Priest, 70, made a failed bid for Oklahoma attorney general in 2010 and was previously the CEO of two nonprofit organizations. His campaign priorities center on reducing the cost of living, making healthcare more accessible and inspiring confidence in government.
Thomas, meanwhile, is a 31-year-old citizen of the Chickasaw Nation, who says she represents “the next generation of leaders.” Among her key focuses are women’s health and safety, civil rights and LGBTQIA+ protections. She has also repeatedly pledged to never take money from the American Israel Public Affairs Committee.
Although the pro-Israel lobby has not been involved in this race, a November social media reel showed Thomas pulling a giant red trash bin, adorned with the labels “AIPAC Funds” and “Corporate PAC Funds.” Alongside the reel is a caption that reads, “Just taking out the trash.”
“I am a sole grassroots candidate,” she said in the reel. “And we are not accepting AIPAC or corporate PAC funds. It’s garbage.”
Asked about her rhetoric on AIPAC, Thomas told the Jewish Telegraphic Agency that “My concerns have NEVER been about Jewish people, Judaism, or Israel’s existence,” saying that she instead prioritizes human rights, civilian lives and the accountability of all governments.
Some voters see it differently. David Howman, a 30-year-old Jewish banker in Tulsa, said that although he’s “a fairly progressive Democratic voter,” he considers Thomas’s usage of AIPAC to be “a pretty cheap political tactic.”
“It’s kind of like a little grenade you get to toss out in there,” Howman told JTA.
“If AIPAC were funneling a bunch of money into the Jim Priest campaign, maybe that’s a conversation that is worth having,” he added. “But they’re not even touching this race.”
Though Howman voted for Priest in Tuesday’s runoff, he noted that a different candidate, Troy Green, was his favorite in the June primary.
When asked at a Saturday debate about Israel’s military actions, both candidates confirmed their belief in the existence of a “genocide” in Gaza. Only Priest, however, linked the word to Israel, while Thomas connected it to the actions of Prime Minister Benjamin Netanyahu.
Priest recognized that Hamas “committed atrocities,” noting that “they kidnapped people, they killed people, they tortured people” and that “they should be held accountable.” But he also deemed Israel’s retaliation “disproportionate to the threat.”
“In response, Israel is committing genocide,” he said, accusing the Jewish state of preventing medical supplies and food from getting to people.
Expressing skepticism about both one-state and two-state solutions, Priest declared that “what’s needed is a 24-state solution,” in which the whole Middle East unites “in something like the Abraham Accords.”
The Priest campaign did not respond to JTA’s request for comment.
Thomas, meanwhile, emphasized that “we can be for our Jewish brothers and sisters, and we can be against Netanyahu and what he is doing.”
“He is committing genocide. He is absolutely murdering children,” Thomas said. “We have to stop providing funding for these wars.”
She also backed the International Criminal Court’s decision to issue arrest warrants for Israeli leaders, noting that the U.S. should “not be on the side of another country that we don’t even have any ties to, outside of allyship.”
Thomas had previously refrained from using the word genocide in public statements, instead expressing “solidarity with Palestine” and calling for an end to “unconditional funding of Israel’s military.”
In her response to JTA’s request that she clarify her stances on AIPAC and Israel, Thomas provided a lengthy written statement.
“I stand with my Jewish brothers and sisters against antisemitism, hate and discrimination in all forms,” she said, referring to Judaism as one of the “most enduring faith traditions.”
Reiterating remarks she made at the debate, Thomas noted that “two things can be true at the same time,” and advocated for both the security of the Jewish people and a willingness to criticize “any government, including the current leadership of Israel.”
Thomas also voiced support for a two-state solution, explaining that “both Israelis and Palestinians deserve the opportunity to live in peace, security and self-determination.”
“When I discuss political influence or organizations, my focus is on the broader role of money, lobbying, and special interests in our political system, not on any one religion or community,” she added.
Regardless of who comes out victorious on Tuesday, Howman said that many Democrats will be heading to the ballot box this November with a pessimistic outlook.
“That’s kind of the challenge that we have here in Oklahoma,” he added. “There’s definitely a sense of defeatism on the Democratic side.”
This article originally appeared on JTA.org.
The post Can an Oklahoma Senate candidate attract voters with an ad tossing out AIPAC ‘trash’? appeared first on The Forward.

