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A Muslim family saved a Jewish one from the Nazis. 50 years later, the Jewish family returned the favor in Sarajevo.
(JTA) — In 1941 Sarajevo, a Muslim woman hid her Jewish friend from fascist roundups. Half a century later, that same Muslim woman was trapped in the besieged capital during the 1992-1995 Bosnian War — and her Jewish friend made sure she got out.
These real events inspired “Sevap/Mitzvah,” a short film directed by Sabina Vajrača that won the 2023 Humanitas Prize, among other awards, and has qualified to be considered for the 2024 Oscar for best live action short.
The film has been shown across the world, including at the Cleveland International Film Festival and the Joyce Forum Jewish Short Film Festival in San Diego. Upcoming screenings include the Centre Film Festival in Phillipsburg, Pennsylvania, on Nov. 1; the Ojai Film Festival in Ojai, California, on Nov. 5; and the Lake County Film Festival in Grayslake, Illinois, between Nov. 3-12.
The Arabic word “Sevap” and the Hebrew word “Mitzvah” translate to the same meaning: A good deed.
“I wanted to tell a story about Jews and Muslims coexisting peacefully and happily, and helping one another, which is the narrative that we don’t really hear,” Vajrača told the Jewish Telegraphic Agency. Vajrača herself escaped the Bosnian War as a teenager, arriving in the United States as a refugee.
As the Nazis invaded Yugoslavia in April 1941, Sarajevo was heavily bombed, its synagogue looted and 400-year-old Torah scrolls burned. The Jewish Kabiljo family was among those who fled to the forests and returned to find their home destroyed.
A couple of Muslim friends and neighbors, Mustafa and Zejneba Hardaga, offered the Kabiljos shelter in their home. At the risk of their own execution, the Hardagas hid Josef Kabiljo, his wife Rifka and their two children from the Gestapo and the Ustaša — the fascist movement that ruled the regions of Croatia and Bosnia and Herzegovina during World War II.
According to their faith, the women in the Hardaga family covered their faces with a veil in front of men who were not their family. But to signal that the Kabiljos were welcome, Mustafa Hardaga told Zejneba and her sister-in-law Bachriya that they could remove their veils before Josef Kabiljo.
Josef later testified to Yad Vashem, Israel’s Holocaust memorial authority: “Never before had a strange man stayed with them. They welcomed us with the words: ‘Josef, you are our brother, and your children are like our children. Feel at home and whatever we own is yours.’”
The Ustaša set out to purge its state of Serbs, Jews and Roma through labor and death camps. By the end of the war, they succeeded in murdering 12,000 of Bosnia’s 14,000 Jews. But the Kabiljo family survived, eventually making their way to Israel.
Filmmaker Sabina Vajrača was 14 during the Bosnian War. (Joshua Sarlo)
Fifty years later, 76-year-old Zejneba Hardaga found herself at the center of another genocide in Sarajevo. (By that time, her husband had died.) Serb forces embarked on a campaign to rid Bosnia of non-Serbs, the majority of whom were Bosnian Muslims, also known as Bosniaks. Sarajevo was blockaded from food, water and power between April 1992 and February 1996 — the longest siege in modern history.
Hardaga sheltered in a basement with her daughter, son-in-law and granddaughter, subsisting for weeks at a time on soup made of grass they picked nearby. Outside, Sarajevo was shelled daily and snipers targeted people leaving their homes. Over 11,000 people were killed during the siege.
In Jerusalem, Rifka Kabiljo and her family were watching Bosnia’s devastation on the news. They contacted an Israeli journalist who was covering the war, asking him to confirm that Hardaga was alive.
Upon learning she was still in Sarajevo, the Kabiljos appealed for help from Yad Vashem, which had recognized Hardaga and her family as Righteous Among the Nations in 1984.
Yad Vashem’s authority did not sway the president of Bosnia, so the Kabiljos took their case all the way to Israeli Prime Minister Yitzchak Rabin.
In early 1994, the Hardagas joined 300 others in a convoy of six buses leaving Sarajevo — the last rescue of mostly Jewish refugees organized by the American Jewish Joint Distribution Committee and Sarajevo’s Jewish community. The family was given a choice of destinations, and Zejneba chose to join her friend Rifka in Israel. She died there a year later.
Vajrača, a Bosnian Muslim, started thinking about stories of Jews and Muslims who rescued each other during a conversation with her late grandmother — who admitted that she was haunted by her failure to save a childhood best friend. One morning in 1941, when she was about 9 years old, she watched from a window as her Jewish friend who lived next-door was rounded up with her family. Vajrača’s grandmother tried to run outside but her parents held her back, saying it was dangerous outside. The Jewish girl and her family died in a concentration camp.
“She said to me, ‘I remembered it because 50 years later, they knocked on my door and came for me,’” recounted Vajrača, whose grandmother survived the Bosnian War. “‘They took me, and I thought, perhaps if we had saved them 50 years ago this wouldn’t have happened.’”
Vajrača was 14 years old when her northern Bosnian town was overrun by Serb forces. Her family was quickly targeted, as her father worked in humanitarian aid for victims of the war. In retaliation, the Serbs threatened to take Vajrača to a concentration camp, where women and girls were systematically raped. Her parents asked everyone they knew for help getting her out of the country.
“In the end, the people who saved me were two women, both Christian — one Croatian and one Serb,” Vajrača told JTA. “They’re the ones who saved my life, even at the risk of their own. So the story that I tell in this film is personal in that way, that it happened to me as well.”
Zejneba Hardaga’s daughter, Sara Pecanac, still lives in Jerusalem. She converted to Judaism and worked at Yad Vashem for many years.
In a 2013 interview, Pecanac recalled how her mother asked to meet Rabin a few months after their arrival. After a bit of chatting, Hardaga said she wanted to offer Rabin some advice.
“The whole place went quiet,” said Pecananc. “Who was this old woman to give advice to the prime minister of Israel? He said ‘OK,’ and she said, ‘Please, try to make peace in the Middle East. Don’t let Jerusalem become Sarajevo.’”
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The post A Muslim family saved a Jewish one from the Nazis. 50 years later, the Jewish family returned the favor in Sarajevo. appeared first on Jewish Telegraphic Agency.
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Anti-Israel Group Lambasted for ‘Desecrating the Name of Raphael Lemkin’ in ‘Infuriating Abuse’
Raphael Lemkin being interviewed on Feb. 13, 1949. Photo: Screenshot
Pressure is mounting on a Philadelphia-based nonprofit organization that has usurped the name of a Jewish lawyer and anti-genocide activist to pursue a campaign of strident anti-Israel activism.
Earlier this month, The Algemeiner exposed the extreme anti-Israel activities of the Lemkin Institute for Genocide Prevention, reporting that family members of Raphael Lemkin are outraged that the name of Lemkin, who died in 1959, is being used without their permission to groundlessly vilify the world’s lone Jewish state.
Jewish organizations and Israeli government representatives voiced alarm at the situation disclosed in the article. Lemkin was an ardent Zionist who coined the term genocide and spearheaded the effort to win passage of the UN Convention on the Prevention and Punishment of Genocide, while the Lemkin Institute for Genocide Prevention, founded in 2021, has repeatedly and — despite all evidence to the contrary — accused Israel of planning and perpetrating a genocide in Gaza.
“The Lemkin Institute for Genocide Prevention (@LemkinInstitute) is desecrating the name of Raphael Lemkin and the word ‘genocide’ by falsely labeling the Gaza war as ‘genocide,’” the Simon Weisenthal Center said in a social media post linking to The Algemeiner story. “Lemkin was a Jewish lawyer who coined the term ‘genocide’ and dedicated his life to exposing the horrors of the Holocaust. While the Lemkin Institute is entitled to its political agenda, it has no right to besmirch Lemkin’s legacy.”
An Israeli diplomat, Tammy Rahaminoff-Honig, posted about the article from her official government account: “An important story by @IraStoll in the @Algemeiner reveals infuriating abuse by @LemkinInstitute of Raphael Lemkin’s name and legacy, as well as the terms Holocaust and Genocide, for political bashing of Israel.”
The Azerbaijani Jewish Assembly of America wrote in response to the article, “Finally, @LemkinInstitute has been exposed. It has been a platform for not only antisemitic rhetoric but also blatant Azerbaijanophobia. Backed by funding from the Armenian lobby, it has relentlessly targeted Azerbaijan, promoting the dehumanization of the Azerbaijani people.”
The Lemkin Institute, which didn’t answer The Algemeiner‘s inquiries before the article was published, issued “a note on recent criticism of the Lemkin Institute.”
“We are proud of our record and of our unfailingly frank assessments,” the statement said. “It is almost never popular to call out genocide as it is happening or to point to red flags as the process is getting started.”
In a social media post, Michel Elgort characterized the Lemkin Institute’s note as “a very long, vague, and empty statement that didn’t answer the most basic question that was asked by The Algemeiner: Did you or did you not co-opted the name of Raphael Lemkin to appropriate the good will associated with his name and works, without his family and successors approval?”
The post Anti-Israel Group Lambasted for ‘Desecrating the Name of Raphael Lemkin’ in ‘Infuriating Abuse’ first appeared on Algemeiner.com.
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Mayor Olivia Chow’s city hall has yet to adequately address antisemitism in Toronto, based on Jewish community complaints
It’s been a rocky year for relations between Toronto’s Jewish community and city hall following the Oct. 7, 2023, assault on Israel—which led to an ongoing regional war in the […]
The post Mayor Olivia Chow’s city hall has yet to adequately address antisemitism in Toronto, based on Jewish community complaints appeared first on The Canadian Jewish News.
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Amsterdamned: The Shame of Femke Halsema
Mayor of Amsterdam Femke Halsema attends a press conference following the violence targeting fans of an Israeli soccer team, in Amsterdam, Netherlands, Nov. 8, 2024. Photo: Reuters/Piroschka Van De Wouw
JNS.org – In the arsenal of the antisemite, denial is a key weapon. Six million Jews were exterminated during the Holocaust? Didn’t happen. The Soviet Union persecuted its Jewish population in the name of anti-Zionism? Zionist propaganda. Rape and mutilation were rampant during the massacre in Israel on Oct. 7, 2023? What a smear upon the noble resistance of Hamas. And so on.
No surprise, then, that the left-wing mayor of Amsterdam, Femke Halsema, is now publicly regretting her use of the word “pogrom” in her summation of the shocking antisemitic violence unleashed by Arab and Muslim gangs in the Dutch city in the wake of the soccer match between local giants Ajax and visitors Maccabi Tel Aviv two weeks ago.
One day after the violence, Halsema noted that “boys on scooters crisscrossed the city in search of Israeli football fans, it was a hit and run. I understand very well that this brings back the memory of pogroms.” She could have also mentioned (but didn’t) that the Dutch authorities ignored warnings from Israel that the violence was being stoked in advance in private threads on social-media platforms, resulting in a massive policing failure; that Ajax supporters were not involved in the attacks, undermining claims that what happened was merely another episode in the long history of inter-fan violence at soccer matches; and that the “boys” engaged in the assaults were overwhelmingly youths of Moroccan or other Middle Eastern or North African backgrounds, who gleefully told their victims that their actions were motivated by the desire to “free Palestine.” But at least Halsema grasped the nature of the violence. Or so we thought.
A few days later, she rolled back her initial comments. “I must say that in the following days, I saw how the word ‘pogrom’ became very political and actually became propaganda,” she stated in an interview with Dutch media. “The Israeli government, talking about a Palestinian pogrom in the streets of Amsterdam. In The Hague, the word pogrom is mainly used to discriminate against Moroccan Amsterdammers, Muslims. I didn’t mean it that way. And I didn’t want it that way.”
On the left, the enemy is “Jewish privilege,” and on the right, it is “Jewish supremacism.”
Halsema’s discomfort does not, of course, mean that what happened in Amsterdam was not a pogrom. Nor does she speak for the entirety of the Dutch political class. Both the center-right VVD Party and the further-right PVV Party, for example, continue to describe the violence as a pogrom and have suggested strong measures for countering further outrages targeting local Jews and visiting Israelis. Both parties have urged a clampdown on mosque funding from countries promoting Islamism, such as Turkey and Saudi Arabia, and have called on the Netherlands to follow Germany’s example in denying or removing citizenship from those convicted of antisemitism.
But the mayor’s 180-degree turn speaks volumes about how the left in Europe enables antisemitism by denying that it is a serious problem. To begin with, there is a refusal to situate each incident in its historical context, which makes it all the easier to portray violent explosions as an anomaly. Listening to Halsema, you would never know that the Amsterdam pogrom was preceded in March by a violent demonstration at the opening of the National Holocaust Museum, where pro-Hamas protestors masked with keffiyehs and brandishing Palestinian flags—this century’s equivalent of a brown shirt and a Nazi armband—lobbed fireworks and eggs in protest at the presence of Israeli President Isaac Herzog. What you will realize, however, is that Halsema is terrified of being labeled “Islamophobic.” That explains her pleas for understanding for a bunch of Moroccan thugs who express contempt not just for Israel but for the country that has provided them a sanctuary with housing, education and many other benefits.
Not only are Jews expected to take all this abuse lying down; they are then told by non-Jewish leftist politicians—often aided by Jewish “anti-Zionist” lackeys—that they have no right to situate the violence directed against them within the continuum of Jewish persecution over the centuries. What happened in Amsterdam, we are badgered into believing, was different because it wasn’t motivated by hatred of Jews but a righteous rejection of Israeli policy.
That’s why the behavior of some of the Maccabi fans is brought into the equation. Video showing fans descending into a subway as they chanted “F**k the Arabs” spread like wildfire on social-media platforms, along with reports that Palestinian flags adorning some private homes had been torn down. I am not going to endorse these actions, even if, as a Jew, I can understand and empathize with the feelings that motivated them, but I also consider them essentially irrelevant to this case. The advance planning of the pogrom, coupled with the wretched record of pro-Hamas demonstrations around the Netherlands in the previous year, proves that the Maccabi fans would have been hounded and attacked even if their behavior had been impeccable. Moreover, legally and morally, violent assaults are in a different league than acts of petty vandalism or the singing of distasteful songs. There can be no comparison, and nor should there be.
What the Amsterdam pogrom underlines is that the extremes of the left and the unreconstructed elements of the nationalist right are now at one in their attitudes towards Jews. On the left, the enemy is “Jewish privilege,” and on the right, it is “Jewish supremacism.” Both terms carry the same meaning, but are expressed in language designed to appeal the prejudices of their respective supporters. For the left, claims of antisemitism are dismissed as expressions of Jews exercising their “privilege,” dishonestly seeking victim status at the same time as the “colonial” state they identify with is persecuting the “indigenous” inhabitants. For the right, claims of antisemitism are a tactic to shield the contention that Jews are superior to everyone else. Translated, both communicate the same message: The violence you experience is violence you bring upon yourselves.
To her eternal shame, Halsema is now trafficking in this noxious idea while presiding over a city in which no Jew can now feel safe, less than a century after their ancestors were rounded up and deported by the German occupiers. She should resign.
The post Amsterdamned: The Shame of Femke Halsema first appeared on Algemeiner.com.