Features
A deep dive into the lives of some shadier members of our community
By BERNIE BELLAN A few weeks ago I was contacted by a publicist for a publishing company, who asked me whether I’d be interested in obtaining a copy of a new book, titled Jukebox Empire: The Mob and the Dark Side of the American Dream?
Here’s what that publicist wrote: “This fall, Rowman & Littlefield is publishing a true crime book focusing on one of the key figures in the story of organized crime in the 20th century – Jukebox Empire: The Mob and the Dark Side of the American Dream by David Rabinovitch (publishing October 15). Rabinovitch, an award-winning filmmaker from Morden, Manitoba, unravels the story of his uncle William “Wolfe” Rabin, which takes him from the Canadian prairies to Chicago in the 1940s and Rabin’s invention of a jukebox. This is the first book to expose how organized crime infiltrated the jukebox industry and it’s an untold piece of criminal, cultural, and musical history. Rabin was the son of Jewish immigrants.
“Caught between the Mob and the feds in a plot to save the casinos in Havana from Castro’s revolution, Wolfe Rabin pulled the biggest money-laundering scheme in history, but his hubris led to the conspiracy falling apart in a sensational trial. At a time when there was a jukebox in every restaurant, diner, bar, barracks, arcade, and canteen, Rabin’s trajectory from inventor to promoter to outlaw is set against the Mob’s growing influence of the jukebox industry. In a world of music, machines, and money, popular culture and organized crime collide in this true story of invention and greed. Rabinovitch pieces together the puzzle that begins in Chicago and spans the casinos of Havana and the financial giants of Europe, leading to what the FBI called “the biggest bank robbery in the world.”
“Rabinovitch is a winner of Emmy, Peabody, and Gemini awards. His significant films include the documentary Politics of Poison and the mini-series Secret Files of the Inquisition. Jukebox Empire is his first book.”
Of course, the moment I read that email I was interested in reading the book. Here we have some of the essential elements of a story that’s perfect for this paper: A crime story with a Jewish character at its centre – who comes from Morden, Manitoba no less!
I immediately thought of historian Allan Levine, who’s written extensively about Jewish characters with sordid backgrounds – especially in the bootlegging business, and contacted Allan to ask him whether he’d ever heard of this “Wolfe Rabin?”
Allan said he hadn’t previously, not that is, until he was contacted by the author, David Rabinovitch, who asked Allan for some help.
After I began to read the book, however, I was again contacted by the publicist, who asked me to withhold writing a review of the book until October, when the book will be released to the public.
But, to whet readers’ appetites even further, here are some endorsements David Rabinovitch has already received in advance of the book’s actual release to the public:
“A fast-paced, colorful romp through a slice of the twentieth century American underworld”
-David Kertzer, Pulitzer Prize winner
“Jukebox Empire reads like a novel but the characters and events are real and chilling.”
-Peter Edwards, co-author, The Encyclopedia of Canadian Organized Crime
“It has everything: action, incredible characters, suspense, humor. Can’t wait to see the movie.”
-Fred Fuchs, producer, The Godfather, Part III
“A compelling story of family and crime that touches on key events of U.S. history in the 1950s and 60s”
-Scott M. Deitche, author, Garden State Gangland
“An eye-opening, informative, and fascinating book. Jukebox Empire is must-read.”
-Antonio Nicaso, author, Made Men, The Dark Mafia, Angels Mobsters & Narco-Terrorists
“A delightfully entertaining story of jukeboxes, money laundering, and stolen bonds.”
-Alex Hortis, author, The Mob and the City
“A unique combination of family memoir and investigative journalism.”
-Gary Jenkins, producer/host, “Gangland Wire”
“A tour-de-force account of the Mob’s growing infiltration into legitimate American industry and how it affected one man who was obsessed with power and money at all costs.”
-Joe Saltzman, Prof. of Journalism, Annenberg School of Communication, University of Southern California
I also asked David Rabinovitch whether readers could order Jukebox Empire in advance, so that they could obtain a copy as soon as it’s released.
David responded: The book “is available for pre-order online through the website www.jukeboxempire.com (Chapters Indigo in Canada) or readers should request it at their favourite bookstore.”
All this got me to thinking: Over the years, we’ve published quite a few stories about Jews with mob connections, and some of those individuals came from Winnipeg. Perhaps the story that elicited the most interest was one we published in 2015 by Martin Zeilig about a character by the name of Al Smiley. (You can still find that story on our website’s online archive. Just search for “Al Smiley.” in the “search archive” button on jewishpostandnews.ca)
Smiley, it turns out, was best friends with Bugsy Siegel (whose real name was Benjamin – and who hated being called “Bugsy.”) In fact, Smiley was sitting right beside Siegel – on his living room couch in his Las Vegas home, when Siegel was shot and killed by a Mafia hitman.
That story led to another story about a mobster with a Winnipeg connection who, it turns out, was actually related to me in a very distant way, someone by the name of Harry Altman.
In 2020 I wrote about someone by the name of John Novick in an article I wrote about the children of Jewish mobsters. In that same article I referenced Myer Lansky and his daughter, Sylvia, who was the subject of one of the greatest interviews Anna Maria Tremonti ever conducted when she was host of CBC’s “The Current.” (You can still listen to that interview on the CBC website.)
Finally, a few years back I happened to attend a Fringe show which was titled “Davey the Punk.” The creator of that show – and its sole performer, was singer Bob Bossin (who was a member of a well-known group called “String Band.”) The show was about Bob’s father, Davey Bossin who, while not a “made man” per se (Mafia parlance for someone who is accepted into the Mafia), but who was very “connected” and about whose background Bob Bossin knew nothing until years after his father had died.
What’s my obsession with mobsters, you might ask? Well, I don’t think I’m much different than a great many others when I say that I’m both fascinated and repelled by all these figures – and the fact they’re all Jewish only adds to my interest.
But, it got me to thinking – once again: Where are the stories about Winnipeg Jewish hoodlums from the North End? Even in Russ Gourluck’s masterful history of Winnipeg’s North End, The Mosaic Village, he only mentions two shady characters: Stanley Zedd, a well-known operator of gambling establishments, especially the Margaret Rose Tea Room on Osborne, and Bll Wolchuk, a major bootlegger in the 1920s.
So – to find out more about Jewish hoodlums of a bygone era, I turned to my most trusted source on the subject: Ernie Chisick, whom I first met at the Y reunion in 2019.
For those who don’t know Ernie – he is a raconteur of the first order and his own brushes with the law when he was younger only add to his mystique.
I sat down with Ernie one recent evening and asked him to repeat some of the fabulous stories he’s told me over the years about colourful North End characters with whom he crossed paths over the years. I was especially keen on hearing Ernie recite some of the nicknames of guys with whom he associated when he was younger.
The problem is, as Ernie explained, some of those individuals are still alive and, even if they’re not, they have kids and grandkids, so referring to them by their full names might not even be embarrassing, it might be potentially lethal for me!
I have attempted to reach out to one character in particular who, as Ernie described him, probably knows more about Jewish hoodlums… and criminals, from the North End of the 40s and 50s than anyone else alive, but even if that guy does get back to me, I rather doubt he’s going to want to see his name end up in the Jewish paper in Winnipeg. (I’m hoping that he will respond to my message and I’ll promise him full anonymity if he’s prepared to talk about his former friends – who weren’t quite boy scouts.)
Ernie though, has too many good stories not to at least refer to some of them here. He told me about a gambling club on Selkirk Avenue between Salter and Powers that was run by an individual who was known as “Montreal…..” (Again, I’m leaving out the surname because it’s a name that would be familiar to at least some readers.)
According to Ernie, that club had a lookout by the name of “Srulik Flaxman.” When Srulik would spot a cop coming, he would shout to the guys who were in the back room: “Watch out – it’s the football shoes kimmen!” (Why he referred to cops as “football shoes,” Ernie didn’t know.)
Here’s another story Ernie tells – about a character who went by the name “One-eyed Connolly.”
“They’re playing cards,” Ernie says, “and Connolly says he’s got to take a piss.” But before he gets up to go to the bathroom, he leaves his cards on the table, then takes out his glass eye, puts it on the table, and says to the eye: “Watch them guys; they’re all a bunch of thieves!” Apparently that so unnerved the other players, they sat there frozen in their seats, afraid of that well-known Jewish superstition: “the evil eye.” (But Connolly wasn’t Jewish. Can a non-Jew threaten someone Jewish with the “evil eye?” There’s a Saturday morning sermon for you, all you rabbis and would-be rabbis out there.)
With reference to Stanley Zedd and the Margaret Rose Tea Room, Ernie says that his father, Charlie, once said to him, “Take this to the Rosie (the nickname for the Osborne Tea Room) and ask for Stanley Zedd.” Charlie handed Ernie a paper bag (which, Ernie now says, unbeknownst to him at the time, contained betting slips. Ernie claims he was only an innocent 16-year-old. not yet wise in the ways of the world. Anyway, the statute of limitations protects him now.)
So, Ernie drove to the Tea Room and announced, when he walked into the room, “I have something for Stanley from Charlie.”
He was ushered into the back room where Stanley Zedd held court. “He was very nice to me and told me my father was an honourable man,” Ernie recalls.
Another time, Ernie says, he got a phone call from his father in the middle of the night.
“Charlie,” Ernie asked (Ernie says he always called his father by his first name), “what is it?”
“I’m in jail,” Charlie responded. (He didn’t say why.)
“In the morning,” Charlie continued, “give Roland Penner a phone call.” (Roland Penner would go on to become Manitoba’s attorney general, but at the time he was in partnership with Joe Zuken in the firm, Zuken and Penner.)
“So, I phoned Roland Penner’s office in the morning. I told his secretary who I was and she put me through immediately to Roland Penner.”
“Roland says to me, ‘You heard from your dad? The mounties made a raid in the middle of the night. Eighteen guys (from different cities) were charged with conspiracy to commit bookmaking.’”
“Roland says: ‘I’ve got something for you.’ “ He explained that the mounties took Charlie out in the middle of the night and it was quite cold.
“Your father wanted me to give you his gloves,” Penner continues.
“I put them on,” Ernie says, “and I feel a lump in one of the gloves. They were betting slips that could have been used as evidence in court.’
(Did Penner know that, I wonder? Ernie says he doesn’t know.)
“All the guys were taken to a lock-up in Calgary. Harry Walsh represented the three Winnipeggers,” Ernie continues.
“My dad explained that the Jewish boys were able to get kosher food to eat because one of the mounties was Jewish and he brought them deli.”
The Grey Cup was being held that week, Ernie says. “Charlie said he made $10,000 taking bets on the game” – while he was in jail.
Eventually, when the accused were brought to trial, they were all acquitted, Ernie explains.
“Walsh said they weren’t betting with each other; they weren’t in business together.” As a result, the conspiracy charge didn’t hold up, Ernie says. (If they had simply been charged with bookmaking, then the likelihood is that at least some of them, including Charlie, would have been found guilty.)
I don’t necessarily approve of Charlie’s behaviour. Rather, the stories about the less savoury aspects of Jewish lives don’t usually receive much attention in North American Jewish newspapers. (Some Israeli newspapers, in contrast, are not at all reluctant to publish extensive investigative pieces about the Israeli underword.)Yet, there are so many colourful stories to tell I thought I’d deviate from the Gerry Posner and Myron Love types of stories that extol the virtues of individuals who have led honest, hardworking lives to write about other less honourable fellows who, as the late Harvey Rosen used to say are “of the Hebraic persuasion.”
We’ll have more about members of our community who had connections to activities that were not always on the right side of the law in our Aug. 16 issue. If you might have a story to add about a relative with a shady past that you might like to share, you can email us at jewishp@mymts.net
Features
“The Rabbi of Baton Rouge”: new book is both a rom com and an insightful look at the challenges of living in a small Jewish community
Reviewed by BERNIE BELLAN About a month ago I received an email from a publicist about a new book titled The Rebbe of Baton Rouge.
Now, I should explain that even though I’m now officially retired as publisher of The Jewish Post I still receive loads of emails inviting me to review new books. Unfortunately, most of the titles seem to fall into one of two categories: Either self-help books or books about the Holocaust. I usually don’t even open those emails.
But, when I received this particular email – whose title alone intrigued me (“Review copy: the Rebbe of Baton Rouge”), I decided to read the email.
Here’s what it said:
“Dear Bernie,
“I hope you’ll consider The Rebbe of Baton Rouge for review or feature coverage in The Jewish Post and News. It’s a new Southern-Jewish novel from University of Louisiana at Lafayette Press, out this October.
“Anna Zisk, a Yiddish literature professor, flees a scandal in Boston and moves back into her childhood home in Baton Rouge. Adam Kluger is the new rabbi in town, trying to hold together a shrinking congregation in a city with barely enough Jews to fill a high school gym. His ex-fiancée left him at the altar, a rival synagogue is picking off his members, and he’s being haunted by a Yiddish-speaking ghost. Then he starts falling for Anna.
“It’s a funny, fast-moving rom-com that’s also about faith, belonging, and what holds a small community together.
“The authors, Jennifer Anne Moses and Stuart Green, lived in Baton Rouge for years and raised their three children there. Jennifer has written nine previous books, including the memoir Bagels and Grits: A Jew on the Bayou. Stuart is a Distinguished Professor of Law at Rutgers.
“I’d be glad to send a PDF or print review copy or arrange an interview with the authors. Thank you for considering it.”
I responded to the publicist:
“This sounds interesting – a bit of a distraction from the endless series of Holocaust books that we’re usually asked to consider reviewing.
“You can send me a pdf of the book and I’ll take a look at it – no promises.”
In short order I received a pdf of The Rebbe of Baton Rouge – and wow – was this one ever good!
The problem is, after you’ve finished reading what’s about to be a glowing review, you’re going to have a tough time buying this book. From what I can see, it’s available only through Amazon so far – and even though Amazon says it’s just a paperback, it’s priced at $42.66 (I assume that’s in Canadian dollars because I looked for it on Amazon Canada.)
Putting aside the cost of the book, however, I want to tell you why I was so thoroughly entertained by this book – and why I think it will interest Winnipeg Jews in particular.
The story is set mostly in Baton Rouge, which I discovered is a relatively small city (only about 225,000 population) – with a very small Jewish population (only about 1500).
From the way it’s described in the book, anyone considering moving there would have to think twice before doing that. It’s very humid, is infested with mosquitoes – and, at the time the book was set (which is 2016), it was prime MAGA territory.
The two principal protagonists in the book, a Yiddish studies professor named Anna Zisk, and a Reform rabbi named Adam Kluger, both end up in Baton Rouge – although neither one by choice.
Anna has become entangled in an embarrassing affair with one of her male grad students in a Boston college – and when the affair ends at Anna’s insistence, the grad student launches a sexual harassment campaign against Anna, which forces her to leave Boston and head back home to Baton Rouge, which is where she is from and where her family still lives.
Rabbi Kluger, on the other hand, is looking for a pulpit of his own – even though he’s had a prior successful career working as a programmer for Google. He’s also decided to break off a relationship with a woman he says he loves, Deborah, because she wouldn’t even consider moving with him to the boonies – in this case, Baton Rouge.
Now, that particular aspect of the story really resonated with me. Here we have a rabbi who doesn’t really want to move to a community which is looking for a new rabbi (after the previous rabbi has died suddenly), but he figures he’ll take the position – until something better turns up.
Frankly, given the fact that neither Anna nor Adam is looking forward to living in Baton Rouge – for different reasons, I was expecting the book to turn into a typical rom com where two ill-starred people find love by being thrust together in unfortunate circumstances.
But The Rebbe of Baton Rouge isn’t that kind of book – much to my delight – and surprise. Sure, Anna and Adam do connect – although I won’t ruin the surprise by telling you what happens in the end, but their connection is more a result of their both respecting one another and having an honest appreciation of the plight that has led both of them to Baton Rouge. (Anna is actually pursued by a handsome Jewish doctor in Baton Rouge, while Adam’s former girlfriend is also quite beautiful – and still cares for him deeply, so it’s not as if Anna and Adam are two losers thrown together after having been rejected by others). They both need to decide whether they are willing to make certain concessions for the sake of ending up just “comfortable,” rather than truly fulfilled.
What I especially appreciated was the manner in which Rabbi Adam especially, comes to find the charm of serving as a rabbi to a small, and very unfunded congregation, so rewarding. There’s a complication to his position though: While he’s the rabbi of a very small Reform congregation, the rabbi of the only other Reform congregation in Baton Rouge, whose membership is much larger, has his sights set on absorbing the members of the smaller congregation into his own.
And frankly – it makes total sense for the two congregations to merge. (Now, haven’t we seen this same scenario played out in Winnipeg?) In fact, a major part of the book is taken up with Rabbi Adam seeking a better paying position elsewhere in the U.S. (in this case, Santa Barbara) because he’s very concerned his own congregation is about to be swallowed up by the larger congregation – and he’s worried that he will end playing second fiddle to a dominant, longer serving rabbi.
As for Anna, she tries to make the best of a bad situation by accepting a temporary position teaching English composition to the members of the Louisiana State University football team – which provides both some comic relief, but also puts her into another embarrassing situation when she is accused of becoming too close with the star of the football team – even though her intentions are totally above board (and so are the football star’s).
Through into the mix an intriguing sub plot about a Hasid ghost who appears every so often in Rabbi Adam’s life – to offer sage advice when Adam is at his lowest points. There is an explanation for why the ghost appears, but I wont’ spoil it here.
One other thing – the book is full of Yiddishkeit. Each chapter has a Yiddish title (there’s a glossary at the end in case you don’t understand the words) and there’s a fair bit of Yiddish sprinkled throughout the book. (After all, Anna is a Yiddish professor – not that she uses Yiddish in her everyday speech. It just gives the book a real “haimish” feel.)
I ought to mention something about the authors: Jennifer Anne Moses and Stuart Green. Jennifer Moses is an accomplished novelist (having written seven previous works of fiction, along with two memoirs), while Stuart Green is a Rutgers law professor who’s also written several books on the law. They began writing The Rebbe of Baton Rouge together during the Covid epidemic. It’s their first jointly written book.
The dialogue in the book is sharp and well informed. It’s clear that Jennifer Moses has honed her craft – and while I was expecting the book to be full of clichés about a rabbi and a congregant having to ward off their physical attractiveness to one another – which is the primary theme of that annoying American show about a rabbi and a non-Jewish woman falling in love in “Nobody Wants This,” this book makes offers much deeper insights into many of the challenges 30 and 40 something Jews face today, including choosing careers over relationships, and the difficulty of finding meaningful relationships in the first place.
And, as for getting a rabbi to move to the boondocks – well Baton Rougers, have you ever heard of Winnipeg?
The Rebbe of Baton Rouge
By Jennifer Anne Moses and Stuart Green
Published by University of Louisiana at Lafayette Press, 2026
202 pages
Available on Amazon
Features
You might not like what this article has to say about what happened on October 7 and the aftermath
By MARTY GREEN I just read a very disturbing article in Ha’aretz about the treatment of Arab prisoners in Israeli detention. 71-year-old Dr. Mazen Rantisi was recently released after 127 days in detention, and he told Amira Hass about conditions on the inside. No, he was not hung upside-down and beaten; his fingernails were not pulled out or his bones broken. That is not the Jewish way. Without getting into details, the conditions he describes are more along the lines of filth, enforced “discomfort”, hunger, and daily humiliations. And yes, occasional kindness from one guard or another. All in all, treatment no better (and probably often worse) than our own hostages received while they were being held in Gaza.
Which brings me to the point of this article. We like to justify our devastation of Gaza by reminding the world that the declared purpose of Hamas’s invaders was to kill every single Jew they could get their hands on…man, woman, or child. “It’s right there in their Charter!” we proclaim.
We, on the hand, were perfectly blameless in our conduct of the war. “We dropped leaflets to warn people of impending attacks”. “Civilian casualties were because Hamas used them as human shields”. And our trump card: “Hamas could have ended the war at any moment by simply releasing the hostages”.
Could they really have? The last hostages were released a year ago but we are still killing “militants” every single day…some 1,600 since October 10th 2005. (A figure not disputed by Israeli authorities…and considerably more than the 1200 Israeli’s killed on October 7th.) It seems we continue to carry out targeted killings of every single Gaza resident who we can identify as having participated in the October 7th operation…even if those targeted killings involve “collateral damage”.
Yes, we had every justification to invade Gaza to rescue our hostages. But on October 7th weren’t there already thousands of Arab prisoners being held “hostage” in our own prisons, including 1,300 being held without criminal charges or pending trial under our “administrative detention” system? And if the conditions were anything close to those described by Dr. Rantisi, was the need for action (at least from Hamas’s viewpoint) to liberate those prisoners – by whatever means possible – any less than the subsequent need for us to liberate our own hostages?
Does any of this justify the unspeakable cruelties perpetrated by Hamas on October 7th? This is a difficult question to answer, because those cruelties and acts of barbarism were so…well, unspeakable…that Israel has for the most part refrained from posting the evidence online. Yet some details have come out little by little. For one thing, contrary to early claims, it does not seem that any babies were murdered by being placed alive in microwave ovens. Yes, it is all but certain that individual acts of wanton cruelty occurred, but let us look at some actual numbers: specifically, rapes and murders.
But we are going to analyze those in the context of what we will presume, for the sake of argument, to have been a “military operation” whose purpose was the taking of hostages for the “legitimate” purpose of negotiating the release of the detainees being improperly held in Israeli prisons. What are the numbers? And how do they compare with the numbers from our Gaza operation? You should stop reading right now if you don’t like where this is going. . . .
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Okay, let us continue. Of the 1200 Israeli casualties, 373 were members of security forces. That’s almost a third. So 800 deaths were civilians…that would be what we call “collateral damage” when they are Palestinian deaths. Then let us call them the same when they are ours. We pride ourselves on the low ratio of “collateral damage” we inflicted on Gaza, claiming 20 to 30 thousand armed combatants out of 70,000 total casualties. Well, then evidently our ratio of “collateral damage” is not better than that of Hamas.
(And by the way, how do we count the three unarmed Israeli escapees we killed? If they had turned out to be Arabs would they have been counted as enemy combatants (despite being unarmed) or merely as “collateral damage”? Clearly, we had no compunction about killing unarmed individuals who might have had concealed weapons. Should Hamas have been more scrupulous than us in terms of who they killed in the course of their operation?)
Now let’s look at some percentages. The biggest single site for casualties was the Nova festival, where some 350 were killed….about 10 percent of the total number there. After that, some nearby kibbutzes and settlements were hard hit…Kibbutz Be’eri, 132 dead out of a population of 1,000; Kfar Aza, 80 out of 800 (some of those were security personnel); and communities like Nir Oz, Nahal Oz, and Kissufim: 170 out of 1100.
So the numbers killed in the most heavily hit communities was 10 to 15 percent. These are devastating numbers but they are hard to reconcile with the claim that Hamas intended to murder every single Jew they could lay their hands on. Israeli resistance was stiff in many of these locales, as evidenced by the high number of military casualties. So many of the civilian deaths must have been, (once again from the point of view of Hamas) “collateral damage”.
We all know the story of the one killer who boasted gleefully of having killed ten Jews all by himself. But if we reckon that at least half the civilian casualties were “legitimate” (by the same definition we used for civilian casualties in Gaza), that they were merely “collateral damage”, then no more than two to three hundred civilian deaths would have been gratuitous murders. Those murders could have all been plausibly committed by no more than 30 to 50 of the six thousand invaders in total….less than one percent. Yet in the post-ceasefire world, it remains our declared intention to kill every invader who participated in October 7th.
What about women and children? Women were close to 300 civilian casualties out of 800. Children….perhaps 40 altogether, including exactly seven under the age of six. How many of the 70,000 casualties in Gaza were children under the age of six? We cannot know the true figure with any certainty, but it is hard to believe that the comparison would favor Israel on a percentage basis.
What about rape? There is little doubt that rapes took place at several locations, with many of the victims being subsequently killed. But no actual numbers are readily available. Surely the great majority of the 300 female casualties were mere “collateral damage” and not rape victims. All we can guess is that the number of women raped and then killed could have been anywhere from 10 to 100. But again, these are mere guesses.
Survivors of rape is another story. Only one woman has come forward to publicly testify that she was raped. How many more may have kept quiet or reported their ordeals only privately is unknown. But I would find it hard to believe that in the chaos of the day’s events, that 100 women were raped and only one survived to tell her story out loud. Yes, rape happened. But it could hardly have been on any kind of mass scale. Especially considering the eagerness of the Israeli side to publicize stories of atrocities.
Finally, it is important to remember that this operation was not a “walk in the park” for Hamas. It is said that out of an elite contingent of 3800 fighters, between twelve and fifteen hundred died on Israeli territory. More Arabs than Jews died on October 7th.
Those special forces were followed by perhaps 2000 civilian looters, many of them armed. To the extent that atrocities occurred, it seems highly likely that they came largely from perhaps a hundred individuals out of this contingent of opportunistic marauders, rather than the disciplined forces that were evidently fighting and dying to complete their assigned mission.
And what of the success of the mission itself? If it was intended to give Israel a black eye, it was hardly a failure. And if it was intended to secure bargaining chips in the form of hostages, then the 4000 Arabs released from custody would have to be a win for Hamas. What about the 70,000 dead? Well, we all know that human life means very little to the Arabs. Don’t we? We’ve said it often enough.
If the Arabs don’t regard their own casualties as human beings, maybe it’s time we started to. And going back to where we began this story, with Dr. Rantisi: let’s remember that we are supposed to be responsible for the humane treatment of prisoners. I can’t help but wonder if we haven’t somehow decided to make those who remain in our custody endure extra suffering on behalf of those we were forced to release.
Features
A Sensation at the Bible Contest in Jerusalem
The final of the International Bible Contest, Chidon HaTanakh, takes place every year on Israeli Independence Day (Yom HaAtzmaut). The event is broadcast live across the country, and American contestants appear each year — yet few expect them to win. History, however, records exceptions. In 1988, two teenagers from New York challenged decades of Israeli dominance, and one of them accomplished the impossible.
A TV Quiz Show Where the Subject Is the Bible
Chidon HaTanakh is an annual international competition testing knowledge of the Hebrew Scriptures — something like Jeopardy, except that instead of pop culture, every question revolves around the Torah. It is the country’s largest televised event, followed by the entire nation; the nation’s top officials are invariably present in the hall. Students travel from around the world, yet the balance of power is predictable. In more than half a century of the contest’s existence, only three Americans have taken the top prize. The crown almost always goes to an Israeli.
Why Israel Holds an Almost Permanent Advantage
The reasons for the host country’s dominance are less mystical than pragmatic. In Israel, Chidon is surrounded by state attention and public prestige, especially within the Religious Zionism community. Schools release promising candidates from regular classes for dedicated preparation; some are trained almost from infancy. The Israeli stage covers around 400 chapters from the most demanding books, while the American national qualifier covers roughly 100 from relatively accessible ones. Finally, the language barrier is enormous: absorbing hundreds of chapters of biblical Hebrew is incomparably easier when modern Hebrew is one’s native tongue. The language question frequently proves a stumbling block beyond Israel’s borders as well — kykNET is launching a new show in South Africa, Die 1% Klub, and one of the requirements for participants is knowledge of Afrikaans. This already eliminates a significant proportion of potential contestants from outside South Africa, even though there are formally no citizenship requirements.
For foreigners, the contest is just one of many extracurricular activities; for Israelis, it is a matter of national importance.
A Joke That Turned Out to Be an Accurate Diagnosis
As far back as the 1970s, the celebrated Israeli comedy troupe Lul turned the predictability of the results into a sketch that became widely quoted. “We are at the Chidon final,” gasps the host. “Of 60 contestants, three remain. The Scandinavian has 37 points, the Sudanese has 42, and the Israeli has 473 out of a possible 400. The final question is worth 13 points. Everything can still change!” The sketch captured a cultural phenomenon in which suspense existed only on paper.
A Quiz or a Money Game
The TV quiz show format built around the Hebrew Scriptures fits naturally within Jewish tradition. Competition in Torah knowledge is encouraged, and in religious circles it is perceived as an extension of study. Entertainment shows built on gambling are a different matter. The wheel of fortune, bets, multipliers, and cash prizes — as seen in Playtech Live Game Shows, information about which is publicly available — are also presented as televised spectacle complete with a studio and a charismatic host. From a religious standpoint, however, the picture is more complex. To simplify greatly and set aside the distinctions between streams of Judaism: the dividing line runs through money. A person who simply watches the broadcast as entertainment and risks nothing is not participating in gambling. One who places a wager is playing, and under halakha such conduct is either prohibited or, in more lenient interpretations, condemned. In Chidon, only points and reputation are at stake, and the only thing a contestant can wager is years of preparation. In 1988, those years unexpectedly outweighed decades of Israeli tradition.
The Exception That Happened in 1988
That year, two American teenagers arrived in Jerusalem not as also-rans. Jeremy Wieder and Noah Feldman were considered genuine contenders for the title. Both knew the material down to the finest detail. But the story of their rivalry ended in a way no one had predicted.
The American Qualifier, Where the Favorite Was Not the Future Champion
The national Chidon in the United States is divided into four divisions: two each for middle and high school, separately in English and in Hebrew. The strongest contestants typically emerge from the senior Hebrew-language division. In June 1987, that division was won by Feldman — with a near-perfect score. Wieder finished second. Contest organizer Dr. Mitchell Orlian noted that the gap between them was negligible, though the American program’s scope was considerably narrower than the Israeli one.
Who Wieder and Feldman Were
Wieder grew up in Monsey, New York, in the family of a physics professor. He studied at the Ashar and Spring Valley yeshivas and then at the Yeshiva University boys’ high school. An experienced synagogue Torah reader, he was competing in the international final for the first time and was remembered by rivals as someone who “simply knew everything.”
Feldman came from an academic family in Cambridge, Massachusetts; his parents taught at Harvard and MIT. He attended Maimonides School in Brookline and displayed intellectual brilliance from an early age. He won the national qualifier having lost only half a point — he had confused the dimensions of two sets of curtains of the Tabernacle. “I was off by about a cubit and a half,” he recalled later.
A Year of Preparation, Two Different Approaches
From September 1987, Wieder — who had enrolled early at Yeshiva University — devoted at least one hour each day to reviewing the material. His foundation was a thorough knowledge of the Pentateuch, which made up a third of the program, but the remaining sections required months of additional work.
Feldman structured his preparation differently. His school released him from classes during the Prophets (Nevi’im) period, and he used the 42-minute slot to memorize texts with traditional cantillation. In the final months, he discovered in the Harvard library an archive of Chidon questions and answers dating from the 1950s and used it as a training tool.
The Two Weeks Before the Broadcast That Viewers Never See
Foreign participants arrive two weeks before the final. The program includes tours of the country, meetings with rabbis, politicians, and the Prime Minister, and a visit to a military base — all guided by mentors drawn from former finalists. Informally, the whole experience is known as “Tanakh camp” — a project for strengthening Jewish communal bonds around Israel and the biblical text.
It was here that the Americans first grasped the scale of the competition. Among the contestants was a student from behind the Iron Curtain who had arrived with a teacher from Hungary, and Canadian champion Sean Zelig Aster. The Israelis displayed photographic memory: one of them moved a finger across his forehead as if turning pages and recited entire passages from memory. “They were a little frightening,” admitted another American contestant, Jeremy Spierer. Feldman summed up the contrast this way: in America, he had simply been told — “Noah, there’s a Tanakh quiz, you like that sort of thing, go tomorrow.”
The Final at the Jerusalem Theatre and the Role of the Written Exam
On Israeli Independence Day (Yom HaAtzmaut), thousands of spectators filled the Jerusalem Theatre, where in earlier years David Ben-Gurion had personally checked contestants’ answers against his own Bible. Television cameras broadcast every movement on stage.
A significant portion of the contest, however, is decided before the broadcast. Several days before the televised rounds, contestants sit a written exam of 50–60 questions, and the points scored carry over into the final. The questions on stage are made easier so that no one is publicly humiliated, meaning that anyone who loses too many points in the written portion is effectively out of contention before the cameras roll.
In 1988, the written exam proved unusually lenient and even included a multiple-choice section. Several contestants achieved a perfect score. “I was lucky,” Wieder said. “The Israelis knew the material better than anyone, and the only reason I had a chance was the unusually easy written exam.” Sixteen contestants advanced to the televised rounds; Wieder and Feldman were among them.
On stage, the foreign contestants added color: Aster placed a small Canadian flag in front of him, and Feldman, in the Israeli manner, answered with long quotations, reciting a passage from the Song of Songs from memory. Contestants were eliminated one by one, but several maintained a perfect score into the decisive round. The final question was posed, as tradition dictates, by Prime Minister Yitzhak Shamir. Contestants were given ten biblical occurrences of the word shalom and asked to identify the source of each and provide commentary. Wieder answered 19 of the 20 points correctly. The result: a tie for first place with an Israeli contestant of Tunisian descent, Zehava Haddad. Aster finished fourth, Feldman fifth.
Shock, Rumors, and Mutual Suspicion
The result triggered a wave of conspiracy theories. The American participants believed that Wieder had in fact won outright, but that the judges had not dared award the gold to a foreigner and had arranged a tie instead. The Israeli side advanced the mirror-image accusation: one of the finalists publicly claimed that the political establishment had wanted the prize to go neither to an Israeli nor to a woman. The organizers rejected both versions.
The Winner Himself Called It Luck
Wieder consistently emphasized that his success was a confluence of circumstances. In a “normal” year, with a rigorous written exam, he would never have reached the final question. Nevertheless, the record stands: the first American victory since 1973, when the prize was taken by Leora Reich of the Flatbush yeshiva in Brooklyn. The next comparable result came only in 2013, when Yishai Eisenberg shared first place.
Two Paths After the Contest
Wieder received rabbinic ordination (semikha) and became the youngest head of the RIETS rabbinical school in Yeshiva University’s history. He also earned a doctorate in rabbinic literature from New York University and today teaches Talmud and Tanakh. “The knowledge of Prophets (Nevi’im) and Writings (Ketuvim) that the preparation gave me has remained a resource for life,” he has noted.
Feldman graduated from Harvard with the highest grade point average in his class, received a Rhodes Scholarship to Oxford, completed Yale Law School, and clerked for Supreme Court Justice David Souter. He later advised the Coalition Provisional Authority in Iraq and became a professor at Harvard Law School. He described Chidon as “one of the most important educational experiences of his life,” one that opened access to medieval Hebrew poetry, to English-language literary corpora saturated with biblical allusions, and that deepened his inner connection to a foundational text.
A Rare American Victory Still Debated Today
Over more than half a century of Chidon HaTanakh history, Americans have won only a handful of times. The 1988 final stands out against the backdrop of prolonged Israeli dominance for several reasons at once: an anomalously lenient written exam that for the first time opened a genuine path to victory for foreign contestants; a tie for first place that some considered fair and others politically motivated; and two careers that grew from a single youthful competition.
