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25 years after opening, Yiddish Book Center overhauls its core exhibit for a wider audience
AMHERST, Massachusetts (JTA) — Since its opening in 1997, the Yiddish Book Center has wowed visitors with its architecture. A Jewish village resurrected on a college campus in sylvan Amherst, Massachusetts, the building conveys the Center’s mission: to rescue and revive a language spoken for over 1,000 years by Ashkenazi Jews in German-speaking lands, Eastern Europe and wherever they migrated.
On Oct. 15, the Center is unveiling a new core exhibit, meant to flesh out and deepen the story told by its building and the treasures stored inside. Arriving at a moment when Yiddish is experiencing one of its periodic revivals, “Yiddish: A Global Culture” is a major Yiddish institution’s answer to a question without easy answers: How do you tell the story of a language without a country, and of a culture that lost a majority of its purveyors in a little over a decade of madness?
In response, the new exhibit depicts the “secular” Yiddish culture that arose in the mid-19th century as a distinctly transglobal, modern movement that includes theater, the press, mass market publishing and intellectual ferment in big cities from Warsaw to New York to Shanghai.
The exhibit is “foregrounding a story of creativity, tremendous accomplishment and tremendous diversity of a culture that has migration built into its DNA,” David Mazower, the Center’s research bibliographer and the exhibition’s chief curator, told me when I visited Amherst last month.
The displays in the exhibit will surround and weave in and out of the Center’s book stacks, another striking architectural feature of the building. The stacks offer duplicates of the Center’s collection of 1.5 million Yiddish books and periodicals, for sale and browsing. I couldn’t be the first visitor to be reminded of the closing scene in “Raiders of the Lost Ark,” which reveals a colossal government warehouse filled with, in the words of the screenplay, “crates and crates. All looking alike. All gathering dust.”
What a casual visitor might not see is all that is happening at the Center to blow the dust off those books, including translator workshops, summer fellowships, conferences, an oral history project, a busy publishing program and a riotous summer music festival.
Interest in all of those activities has been helped along by young Jews interested in the language and culture and a pandemic that created a demand for online Yiddish classes. The Yiddish Book Center has been drawing 10,000 visitors a year since its pandemic shutdown. The New York Times made the latest revival official (to non-readers of the Jewish media, anyway) in an essay last month by the Jewish polymath Ilan Stavans, declaring that “Yiddish Is Having a Moment.” Stavans notes a flurry of new translations of obscure and classic Yiddish writers, the all-Yiddish staging of “Fiddler on the Roof” and the Yiddish dialogue in three recent Netflix series: “Shtisel,” “Unorthodox” and “Rough Diamonds.”
A mural featuring key moments in the global history of Yiddish is a central feature of a new core exhibit at the Yiddish Book Center in Amherst, Massachusetts. (JTA photo)
(More controversially, Stavans also reports that Yiddish is appealing to those — presumably young anti-Zionist Jews — for whom Hebrew “symbolizes far-right Israeli militarism.”)
Such a revival also challenges keepers of the flame — not just the Yiddish Book Center, but the YIVO Institute for Jewish Research in New York, The Workers Circle, publications like In geveb and the Yiddish Forward, academic departments plus a host of regional Yiddish organizations — to define a language and culture that means many different things to many different people.
Is it a language of a decimated past? A progenitor of the Jewish left? A tongue, still spoken daily by haredi Orthodox Jews, that continues to grow and evolve? Is it an attitude — a Jewish way of being and thinking — that survives in humor and cooking and music even if those who appreciate it can’t speak the language? For European Jews of the Enlightenment, the Yiddish scholar Jeffrey Shandler reminded me a few years ago, “Yiddish represented the resistance and inability of Jews to enter the cultural mainstream. It represented something atavistic, a way of holding Jews back.” For Zionists, meanwhile, it represented a weak Diaspora and everything associated with it (a clash explored in a current YIVO exhibit, “Palestinian Yiddish: A Look at Yiddish in the Land of Israel Before 1948”).
Goldie Morgenthaler, herself the daughter of the Yiddish writer Chava Rosenfarb, has written that she teaches Yiddish literature to mostly non-Jewish university students in Alberta, Canada because “studying what is specific to one culture is often the first step to understanding many cultures.”
At YIVO, an institution founded by scholars in Vilna in 1925 and transplanted to New York in 1940, Yiddish is regarded as an expression of and vehicle for “Jewish pride,” according to its executive director and CEO, Jonathan Brent.
“For Jewish people in the Diaspora to understand that they have in fact a future as Jews,” he said last week, “they have to take pride in their heritage. For all kinds of historical reasons, many Jews felt that [Yiddish] was somehow a shameful or devalued heritage. It was ‘zhargon’ [jargon], and it had been basically eliminated from public discourse in the land of Israel. YIVO from the very beginning wanted to study Yiddish as a language among languages, the same way you studied Russian or Spanish or French. It was a language with a history.
David Mazower, the Yiddish Book Center’s research bibliographer and the exhibition’s chief curator, shows off a samovar to be used in a recreation of the Warsaw literary salon of writer I.L. Peretz. (JTA photo)
“What Yiddish does,” he continued, “is help anchor us in the language in which our grandparents and great grandparents communicated their deepest thoughts and feelings. And that has real implications for the survival of the Jewish people.”
Aaron Lansky, the founder and president of the Yiddish Book Center, said the story he wants to tell goes back to his days as a graduate student in Yiddish at McGill University in the 1970s, when he first started saving the discarded books that would become the core of the Center’s collection.
“People think of [Yiddish] as this nostalgic creation,” he said. “But the truth is, it was a profound, multifaceted and really global literature that emerged in the late 19th century, and then just took off throughout the 20th century…. It wasn’t long before writers were using every form of literary expression — expressionism, impressionism, surrealism, eroticism. It all found expression in this very short period of time, and even the Holocaust didn’t destroy it. “
Lansky admits his own vision is more literary than the core exhibit’s, and thanked Mazower for creating a broader view of Yiddish as a global culture.
That view is represented in a 60-foot mural that serves as an introduction to the exhibit. Cartoons by the German illustrator Martin Haake depict key historical vignettes in Yiddish history, from nearly every continent. Glikl of Hameln, a German-Jewish businesswoman, writes her diaries at the turn of the 18th century. Women call for a strike at “Yanovsky’s Cigarette Factory” in Bialystok, Poland, in 1901. A nursery scene honors the leading Yiddish activists who were born in Displaced Persons camps after World War II. And tubercular Yiddish writers are seen recovering at the Jewish Consumptive Relief Society in Denver, Colorado, which operated from 1904 to 1940.
The mural lines the ramp that leads to the bookshelves, where displays (some of which Mazower calls “wedges”) use artifacts and wall-mounted photos to talk about the breadth of Yiddish culture. There’s a display about Yiddish celebrities, including writers, such as Sholom Aleichem and Chaim Zhitlowsky, who would draw tens of thousands of mourners to their funerals. Another display honors those who preserved and studied Yiddish culture, from YIVO (described here as “The Mothership”) to the monumental “Language and Cultural Atlas of Ashkenazic Jewry” undertaken between 1959 and 1972 by the linguist Uriel Weinreich. A Yiddish linotype machine, rescued by Lansky, anchors an exhibit about the Jewish press.
Michal Michalesko (center) and chorus appear in a publicity photo from an unidentified production, ca. 1930. Michalesko (1884–1957) made his name in the 1910s as a star of the Warsaw Yiddish operetta stage. (Yiddish Book Center)
A centerpiece of the core exhibit is a recreation of the Warsaw literary salon of the writer and playwright I.L. Peretz, a leading figure of the late 19th century and early 20th centuries. While few actual artifacts belonging to Peretz survive, the room will include contemporaneous objects and photographs to immerse visitors in the literary scene of the day.
“You’ll step through his doorway the way that so many young writers did, clutching their first manuscripts to show them either in Hebrew or in Yiddish,” Mazower explained. “His name, his address was known throughout the Russian Empire at that time. People would come thousands of miles in some cases to Warsaw to try and get entry into this alchemy-like space where extraordinary things happen.”
One of those pilgrims was Mazower’s great-grandfather, the famed playwright Sholem Asch. When Asch showed Peretz a draft of his notorious play “God of Vengeance,” whose lesbian subplot would shock audiences and rile religious leaders, Peretz reportedly told him to burn it.
“My hope is that through the exhibition as a whole you see Jewish history through a Yiddish lens and in a different way from the Holocaust-defined story that so many of us have been educated with and that popular culture feeds us,” said Mazower.
A Yiddish book features a stamp for a bookseller in Cairo, demonstrating the global reach of the language. (JTA photo)
The exhibit treats the Holocaust as one part of the Yiddish story, not its culmination. The original Yiddish edition of Elie Wiesel’s “Night,” published as part of a memorial project in Argentina shortly after the war, rests in a wedge about individuals who rescued Yiddish culture under the Nazis. The same section features a tribute to Rokhl Brokhes, a writer murdered in the Minsk Ghetto in 1945. A still from a recent animated adaptation of one of her stories by Alona Bach, currently a PhD student at MIT focusing on the “intersections of electricity and Yiddish,” affirms one of the Center’s aims: to bring young Yiddishists into conversation with the past.
The story of Yiddish theater will wrap around the auditorium, starting with a large photo of the audience at the opening of the Grand Street Theatre in New York in 1905. A memorial section remembers the probably thousands of actors, playwrights and musicians who were killed in the Holocaust.
“Had Yiddish theater not suffered a rupture, which it did, it would have continued to evolve and borrow and expand,” said Lisa Newman, the Center’s director of publishing and public programs. “What’s so important about this exhibition is that it places Yiddish in this context of language no less than any other country’s, except it’s not a country.”
I asked Mazower what kind of stories he did not want to tell about Yiddish culture.
“It’s not a story about Yiddish humor,” he said. “It’s not a story about the Holocaust. It’s not a story about the state of Israel. It’s not a lachrymose story about Jewish persecution through the ages.”
Other Yiddishists told me much the same thing (Brent said that the story of Yiddish “shouldn’t be told as a collection of jokes, or Yiddish curses, or as a cute language that connects you to Bubbe’s gefilte fish”).
And yet, said Lansky, “We’re not feinschmeckers, we’re not elitist when it comes to Yiddish. Yiddish was a vernacular language, and I am happy to embrace that. I love the humor and social criticism that’s embedded in it. It’s the aggregate that’s so impressive. To see all of this literature and culture in a lively and accessible way can be quite transformative.”
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Harvard Faculty Oppose Deal With Trump, Distancing From Hamas Apologists: Crimson Poll
Harvard University president Alan Garber attending the 373rd Commencement Exercises at Harvard University in Cambridge, Massachusetts, US, May 23, 2024. Photo: REUTERS/Brian Snyder
A recently published Harvard Crimson poll of over 1,400 Harvard faculty revealed sweeping opposition to interim university President Alan Garber’s efforts to strike a deal with the federal government to restore $3 billion in research grants and contracts it froze during the first 100 days of the second Trump administration.
In the survey, conducted from April 23 to May 12, 71 percent of arts and sciences faculty oppose negotiating a settlement with the administration, which may include concessions conservatives have long sought from elite higher education, such as meritocratic admissions, viewpoint diversity, and severe disciplinary sanctions imposed on students who stage unauthorized protests that disrupt academic life.
Additionally, 64 percent “strongly disagree” with shuttering diversity, equity, and inclusion (DEI) programs, 73 percent oppose rejecting foreign applicants who hold anti-American beliefs which are “hostile to the American values and institutions inscribed in the US Constitution and Declaration of Independence,” and 70 percent strongly disagree with revoking school recognition from pro-Hamas groups such as the Palestine Solidarity Committee (PSC).
“More than 98 percent of faculty who responded to the survey supported the university’s decision to sue the White House,” The Crimson reported. “The same percentage backed Harvard’s public rejection of the sweeping conditions that the administration set for maintaining the funds — terms that included external audits of Harvard’s hiring practices and the disciplining of student protesters.”
Alyza Lewin of the Louis D. Brandeis Center for Human Rights Under Law told The Algemeiner that the poll results indicate that Harvard University will continue to struggle to address campus antisemitism on campus, as there is now data showing that its faculty reject the notion of excising intellectualized antisemitism from the university.
“If you, for example, have faculty teaching courses that are regularly denying that the Jews are a people and erasing the Jewish people’s history in the land of Israel, that’s going to undermine your efforts to address the antisemitism on your campus,” Lewin explained. “When Israel is being treated as the ‘collective Jew,’ when the conversation is not about Israel’s policies, when the criticism is not what the [International Holocaust Remembrance Alliance definition of antisemitism] would call criticism of Israel similar to that against any other country, they have to understand that it is the demonization, delegitimization, and applying a double standard to Jews as individuals or to Israel.”
She added, “Faculty must recognize … the demonization, vilification, the shunning, and the marginalizing of Israelis, Jews, and Zionists, when it happens, as violations of the anti-discrimination policies they are legally and contractually obligated to observe.”
The Crimson survey results were published amid reports that Garber was working to reach a deal with the Trump administration that is palatable to all interested parties, including the university’s left-wing social milieu.
According to a June 26 report published by The Crimson, Garber held a phone call with major donors in which he “confirmed in response to a question from [Harvard Corporation Fellow David M. Rubenstein] that talks had resumed” but “declined to share specifics of how Harvard expected to settle with the White House.”
On June 30, the Trump administration issued Harvard a “notice of violation” of civil rights law following an investigation which examined how it responded to dozens of antisemitic incidents reported by Jewish students since the 2023-2024 academic year.
The correspondence, sent by the Joint Task Force to Combat Antisemitism, charged that Harvard willfully exposed Jewish students to a torrent of racist and antisemitic abuse following the Hamas-led Oct. 7 massacre, which precipitated a surge in anti-Zionist activity on the campus, both in the classroom and out of it.
“Failure to institute adequate changes immediately will result in the loss of all federal financial resources and continue to affect Harvard’s relationship with the federal government,” wrote the four federal officials comprising the multiagency Task Force. “Harvard may of course continue to operate free of federal privileges, and perhaps such an opportunity will spur a commitment to excellence that will help Harvard thrive once again.”
The Trump administration ratcheted up pressure on Harvard again on Wednesday, reporting the institution to its accreditor for alleged civil rights violations resulting from its weak response to reports of antisemitic bullying, discrimination, and harassment following the Oct. 7, 2023 massacre.
Citing Harvard’s failure to treat antisemitism as seriously as it treated other forms of hatred in the past, The US Department of Educationthe called on the New England Commission of Higher Education to review and, potentially, revoke its accreditation — a designation which qualifies Harvard for federal funding and attests to the quality of the educational services its provides.
“Accrediting bodies play a significant role in preserving academic integrity and a campus culture conducive to truth seeking and learning,” said Secretary of Education Linda McMahon. “Part of that is ensuring students are safe on campus and abiding by federal laws that guarantee educational opportunities to all students. By allowing anti-Semitic harassment and discrimination to persist unchecked on its campus, Harvard University has failed in its obligation to students, educators, and American taxpayers.”
Follow Dion J. Pierre @DionJPierre.
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Balancing Act: Lebanese President Aoun Affirms Hope for Peace with Israel, Balks At Normalization
Lebanese President Joseph Aoun attends a joint press conference with French President Emmanuel Macron at the Elysee Palace in Paris, France, March 28, 2025. REUTERS/Sarah Meyssonnier/Pool
Lebanese President Joseph Aoun on Friday carefully affirmed his country’s desire for peace with Israel while cautioning that Beirut is not ready to normalize relations with its southern neighbor.
Aoun called for a full Israeli withdrawal from Lebanese territory, according to a statement from his office, while reaffirming his government’s efforts to uphold a state monopoly on arms amid mounting international pressure on the Iran-backed terror group Hezbollah to disarm.
“The decision to restrict arms is final and there is no turning back on it,” Aoun said.
The Lebanese leader drew a clear distinction between pursuing peace and establishing formal normalization in his country’s relationship with the Jewish state.
“Peace is the lack of a state of war, and this is what matters to us in Lebanon at the moment,” Aoun said in a statement. “As for the issue of normalization, it is not currently part of Lebanese foreign policy.”
Aoun’s latest comments come after Israeli Foreign Minister Gideon Saar expressed interest last month in normalizing ties with Lebanon and Syria — an effort Jerusalem says cannot proceed until Hezbollah is fully disarmed.
Earlier this week, Aoun sent his government’s response to a US-backed disarmament proposal as Washington and Jerusalem increased pressure on Lebanon to neutralize the terror group.
While the details remain confidential, US Special Envoy Thomas Barrack said he was “unbelievably satisfied” with their response.
This latest proposal, presented to Lebanese officials during Barrack’s visit on June 19, calls for Hezbollah to be fully disarmed within four months in exchange for Israel halting airstrikes and withdrawing troops from its five occupied posts in southern Lebanon.
However, Hezbollah chief Sheikh Naim Qassem vowed in a televised speech to keep the group’s weapons, rejecting Washington’s disarmament proposal.
“How can you expect us not to stand firm while the Israeli enemy continues its aggression, continues to occupy the five points, and continues to enter our territories and kill?” said Qassem, who succeeded longtime terrorist leader Hassan Nasrallah after Israel killed him last year.
“We will not be part of legitimizing the occupation in Lebanon and the region,” the terrorist leader continued. “We will not accept normalization [with Israel].”
Last fall, Israel decimated Hezbollah’s leadership and military capabilities with an air and ground offensive, following the group’s attacks on Jerusalem — which they claimed were a show of solidarity with the Palestinian terrorist group Hamas amid the war in Gaza.
In November, Lebanon and Israel reached a US-brokered ceasefire agreement that ended a year of fighting between the Jewish state and Hezbollah.
Under the agreement, Israel was given 60 days to withdraw from southern Lebanon, allowing the Lebanese army and UN forces to take over security as Hezbollah disarms and moves away from Israel’s northern border.
However, Israel maintained troops at several posts in southern Lebanon beyond the ceasefire deadline, as its leaders aimed to reassure northern residents that it was safe to return home.
Jerusalem has continued carrying out strikes targeting remaining Hezbollah activity, with Israeli leaders accusing the group of maintaining combat infrastructure, including rocket launchers — calling this “blatant violations of understandings between Israel and Lebanon.”
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Peace Meals: Chef José Andrés Says ‘Good People’ On Both Sides of Gaza Conflict Ill-Served By Leaders, Food Can Bridge Divide
Chef and head of World Central Kitchen Jose Andres attends the Milken Institute Global Conference 2025 in Beverly Hills, California, US, May 5, 2025. Photo: Reuters/Mike Blake.
Renowned Spanish chef and World Central Kitchen (WCK) founder José Andrés called the Oct. 7 attack “horrendous” in an interview Wednesday and shared his hopes for reconciliation between the “vast majority” on both sides of the Israeli-Palestinian divide who are “good people that very often are not served well by their leaders”
WCK is a US-based, nonprofit organization that provides fresh meals to people in conflict zones around the world. The charity has been actively serving Palestinians in the Gaza Strip and the West Bank since the Oct. 7 massacre in southern Israel. Since the Hamas attack, WCK has served more than 133 million meals across Gaza, according to its website.
The restaurateur and humanitarian has been quoted saying in past interviews that “sometimes very big problems have very simple solutions.” On Wednesday’s episode of the Wall Street Journal podcast “Bold Names,” he was asked to elaborate on that thought. He responded by saying he believes good meals and good leaders can help resolve issues between Israelis and Palestinians, who, he believes, genuinely want to live harmoniously with each other.
“I had people in Gaza, mothers, women making bread,” he said. “Moments that you had of closeness they were telling you: ‘What Hamas did was wrong. I wouldn’t [want] anybody to do this to my children.’ And I had Israelis that even lost family members. They say, ‘I would love to go to Gaza to be next to the people to show them that we respect them …’ And this to me is very fascinating because it’s the reality.
“Maybe some people call me naive. [But] the vast majority of the people are good people that very often are not served well by their leaders. And the simple reality of recognizing that many truths can be true at the same time in the same phrase that what happened on October 7th was horrendous and was never supposed to happen. And that’s why World Central Kitchen was there next to the people in Israel feeding in the kibbutz from day one, and at the same time that I defended obviously the right of Israel to defend itself and to try to bring back the hostages. Equally, what is happening in Gaza is not supposed to be happening either.”
Andres noted that he supports Israel’s efforts to target Hamas terrorists but then seemingly accused Israel of “continuously” targeting children and civilians during its military operations against the terror group.
“We need leaders that believe in that, that believe in longer tables,” he concluded. “It’s so simple to invest in peace … It’s so simple to do good. It’s so simple to invest in a better tomorrow. Food is a solution to many of the issues we’re facing. Let’s hope that … one day in the Middle East it’ll be people just celebrating the cultures that sometimes if you look at what they eat, they seem all to eat exactly the same.”
In 2024, WCK fired at least 62 of its staff members in Gaza after Israel said they had ties to terrorist groups. In one case, Israel discovered that a WCK employee named Ahed Azmi Qdeih took part in the deadly Hamas rampage across southern Israel on Oct. 7, 2023. Qdeih was killed in an Israeli airstrike in Gaza in November 2024.
In April 2024, the Israel Defense Forces received backlash for carrying out airstrikes on a WCK vehicle convoy which killed seven of the charity’s employees. Israel’s military chief, Lt. Gen. Herzi Halevi, said the airstrikes were “a mistake that followed a misidentification,” and Israel dismissed two senior officers as a result of the mishandled military operation.
The strikes “were not just some unfortunate mistake in the fog of war,” Andrés alleged.
“It was a direct attack on clearly marked vehicles whose movements were known by” the Israeli military, he claimed in an op-ed published by Israeli newspaper Yediot Aharonot. “It was also the direct result of [the Israeli] government’s policy to squeeze humanitarian aid to desperate levels.”
In a statement on X, Andres accused Israel of “indiscriminate killing,” saying the Jewish state “needs to stop restricting humanitarian aid, stop killing civilians and aid workers, and stop using food as a weapon.”
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