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After losing friends on Oct. 7, this Israeli NCAA basketball player looks for an escape on the court
(JTA) — Romi Levy glides towards the basket, her sole focus on finishing at the net in the University of South Florida’s practice facility. Moments later, during a break in practice, she checks her phone, hoping not to see any alerts about rocket alarms in her hometown of Herzliya, Israel.
More than 6,000 miles from home at a U.S. university, Levy always thought about Israel often. But things changed on Oct. 7, when some of her high school friends were killed during Hamas’ terror attack on the Re’im music festival. Her cousin, one year younger and like “a little brother,” is on the front lines of the war.
“Trying to stay on top of school and basketball and also knowing everything going on at home was hardest the first week, and it still is hard,” Levy told the Jewish Telegraphic Agency. “I’m just trying to do my best and make sure that everybody at home is OK and try to be there and support them.”
Basketball is an escape. Levy’s time with the team, about six hours per day at the team’s practice facility, gets her away from watching the news “nonstop.”
“I just love basketball so much that when I get on the court I just have fun,” Levy said. “I know that if something were to happen my phone is right there, so I don’t need to think about it when I play basketball.”
She was already looking to turn her college career around on the court this year. This past March, after an injury-plagued three years at Auburn University, Levy put her name in the NCAA transfer portal. More than 40 Division I women’s college basketball programs reached out, illustrating the 6-foot-3 wing player’s potential.
“New life, New team, New position. Starting it all over!” she captioned an Instagram post after transferring to USF.
Born and raised Jewish, Levy is a third-generation standout Israeli athlete. Her grandmother, Tamara Metal Schumacher, was the first female Israeli Olympian, competing in the 1952 Games in the high jump and long jump. She also played for the country’s national basketball team, as did her mother. Levy’s “23” tattoo on her arm honors her grandmother’s Olympic number.
Levy is also a dual Israel-American citizen. Her father, Alon, a former professional soccer player and Ironman triathlete, lived in Los Angeles for a decade and became an American citizen. He and Romi lived in Boca Raton, Florida, during her freshman year of high school, where she attended Olympic Heights Community High School. They moved back to Israel at the end of that school year.
Between graduating from Hof Hasharon High School and beginning college, Levy completed Israel’s mandatory two-year national service requirement. During her service, spent at her parents’ rehabilitation center working with Israel Defense Force veterans, Levy also represented the Israeli national team at the U18 Women’s European Championships, leading the team to a bronze medal.
She enrolled at Auburn in 2020 on the recommendation of Israeli three-time Olympic swimmer Yoav Bruck, a 1994 Auburn graduate and friend of her parents. Levy posted her best season to date as a freshman, averaging 5.4 points, 3.9 rebounds, 1.5 assists and 1.4 steals per game en route to SEC All-Freshman Team honors.
She then missed her sophomore season due to an ACL tear suffered in her left knee and injured her meniscus in both knees during a preseason practice. She made a strong return, posting 6.7 points and 4.2 rebounds per game in 23 appearances for Auburn last season, but Levy played through pain. Unable to straighten her leg all the way, it swelled to the point where she needed it drained and took steroid shots. With Auburn out of any postseason play, Levy sought an MRI. She again underwent season-ending knee surgery in February.
She called Auburn — where she celebrated Jewish holidays with men’s basketball coach Bruce Pearl and his family — “a great place for school, but for basketball it wasn’t a good fit for me.” USF boasts a stronger women’s basketball program: While Auburn finished a solid No. 81 out of 361 teams in last year’s NCAA NET Rankings, USF finished No. 39.
Levy likes to play far from the basket on offense. A physical lefty with a deft shooting touch, she flashed 3-point range during her time at Auburn but mainly played with her back to the basket in the post. At USF, she’s transitioning back to her natural position on the wing.
Carsen McFadden, a current member of the Auburn women’s basketball team in Levy’s recruiting class, told JTA she appreciated learning about Jewish and Israeli culture from Levy — such as the fact that Hebrew is written from right to left. McFadden, who called Levy her “best friend,” acknowledged Levy’s efforts to stay positive during a trying time at Auburn, always there to lend a listening ear and a hug.
Outside of basketball, Levy felt comfortable with USF because of its large international student population — more than 50% of the undergraduate population in the fall of 2021, according to the school. At USF, she has also found a larger Jewish community, attending events at the school’s Hillel center and Chabad house and in the greater Tampa community, as her busy schedule permits. She does her best to celebrate all of the Jewish holidays stateside but longs for extended family’s Friday night Shabbat dinners.
Levy struggled with injury issues at Auburn and is looking for a clean start at the University of South Florida. (South Florida Athletics)
“We’d do the Kiddush and all that,” Levy said. “Seeing everyone together is something I miss. Friday nights aren’t as special here as they are in Israel.”
Levy’s parents still live in Israel, roughly an hour by car from the Gaza Strip. Alon Levy traveled from Israel to Tampa this week to visit his daughter and attend her first game at USF, a 76-61 win over UT Arlington in which Romi scored 10 points across 21 minutes of action. Alon said he and his wife Liat communicate with Romi and their older daughter, Sean, a New York City-based model, daily.
“I can’t explain what we are feeling, but we are in shock, all of Israel is for what happened,” Alon said. “I think almost everybody in Israel has someone that something happened to. There are no words to explain it.”
He told Romi not to look at the news too much and try to focus on her new beginnings in Florida.
“I’m coming now, also, to give her a hug and see how she feels,” he said. “From a distance, you never know exactly how your children are feeling. They always say they are OK. But she’s OK. She’s OK.”
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The post After losing friends on Oct. 7, this Israeli NCAA basketball player looks for an escape on the court appeared first on Jewish Telegraphic Agency.
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A History of Hanukkah and Jewish Survival
A Hanukkah menorah. Photo: Pixabay
We like to think that Hanukkah was the great victory of Judah, the son of Mattiyahu the Priest (who initiated the resistance) against the mighty Syrian or Seleucid Greeks over 2,000 years ago. The Seleucid campaign against Judea began when Antiochus the 4th invaded in 167 BCE). He believed his culture was far superior to that of the Jews. Jewish merchants were beginning to rival the Greeks in the Eastern Mediterranean, so commercial rivalry was a factor too.
Judah (the name Maccabee is not mentioned in Talmudic sources) did indeed defeat some Seleucid armies and retook the Temple and purified it in 164 BCE. But in fact, the fighting went on for some five years.
Although in between, the Temple did indeed function the way it did before Antiochus, nevertheless it was not a clear-cut victory. The in-fighting in the court of the Syrian Greeks, the assassination of kings and rival generals, all contributed to stalemate with Syrians still holding on to their fortress in Jerusalem.
Judah was killed in the battle of Elasa in 160 BCE. Judah’s brother Jonathan was killed in 143 BCE. Only with the last brother Simon, who was recognized officially as Judea’s high priest and the head of the Judean state in 142 CE, did Judea become independent, for a while.
Judah did not establish the annual eight-day festival we have today. He did replicate the Eight Days of King Solomon’s original dedication of the first Temple when he re-took it. The late Talmudic rabbis established the ongoing eight days to commemorate the miracle of the oil not mentioned earlier. And their failure to mention Judah indicates their disapproval of the Hasmonean dynasty in general as it played out.
Was Hanukkah just a matter of military conquest — or just cultural disagreement with the Greeks? There were no Palestinians to be seen. In competing for markets, Greeks killed Jews and Jews killed Greeks back. John Hyrcanus, Simon’s successor ,was particularly effective at retaliating against those who attacked Jews even beyond his territory.
Within the Jewish community of Judea, there were huge divisions, which reflected the precise divisions that exist today within the Jewish communities in Israel and the Diaspora.
Succeeding generations could not even agree what the significance of Hanukkah was. For those who fought, it was a military victory that ultimately led to the establishment of regaining and re-opening the Temple and an autonomous state.
For the rabbis of the Talmudic era, who were scarred by the Roman conquests, it was a celebration of the spiritual flame kept burning by the few against the many. Judah the fighter was not mentioned. Some saw it as a response to the Diaspora festival of Purim, others as the interaction between the Diaspora and Israel, with both suffering from different pressures and antagonisms. What we now call antisemitism.
A lot has changed over the last 2,000 years — and a lot has not.
Empires have come and gone, rulers have risen and died, and Jews remain a people as Bilaam says (Numbers 23:9) “A nation that dwells alone and is not regarded (or valued) by the other peoples.” We have always been loners. Does this really matter? For some it does and that explains why so many Jews have always abandoned the confines of Jewish life to try to thrive in the non-Jewish world. It also explains why others have fought for their beliefs and freedom — and why some have become zealots.
We should not be surprised today to discover how many Jews are antagonistic to the Jewish people, and certainly not about how the non-Jewish world continues to be extremely ambivalent towards us. Both in the Middle East and in the West, communities are now no longer as monochromatic or as unified as they once were. Mass migrations have changed the complexity of many societies and divided them against themselves.
This is why the Hanukkah story is so important. It’s the only festival we have that records the military triumph of Israel against its opponents, and the survival of our tradition despite the continuous, repeated attempts to snuff us out.
We have thrived despite it all. In our prayers every single day of the year, we think of Jerusalem and returning to it in our minds if not in our bodies. This is something that the world just does not get — because they are not concerned with history or facts. This is our story, whichever the way the wind blows, and they will not snuff our lights out.
The author is a writer and rabbi, currently based in New York.
The post A History of Hanukkah and Jewish Survival first appeared on Algemeiner.com.
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Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef
Reading from a Torah scroll in accordance with Sephardi tradition. Photo: Sagie Maoz via Wikimedia Commons.
Parshat Vayigash brings us to one of the most emotionally charged moments in the Torah.
Yosef, now a powerful ruler in Egypt, reveals his identity to his brothers, setting the stage for reconciliation after years of separation, pain, and misunderstanding. The parsha highlights themes of forgiveness, unity, and divine providence, as fractured relationships are mended and a family realigns with its shared destiny.
From a mathematical perspective, the resolution in Parshat Vayigash can be seen as a system of linear equations. Just as a system requires each equation to be satisfied simultaneously at a single solution point, the family’s conflicting perspectives and needs converge into a unified outcome. This metaphor provides a structured lens through which to understand the intricate interplay of values, responsibilities, and emotions in this story.
The Mathematical Framework: Systems of Linear Equations
A system of linear equations consists of two or more equations that must be satisfied simultaneously. For example:
Here, x and y represent variables, while the coefficients
This concept mirrors the narrative arc of Parshat Vayigash. Yosef’s perspective, shaped by his journey and Divine purpose, represents one equation, while Yehdah’s plea, grounded in responsibility and repentance, represents another. Both have their own unique parameters, yet the Torah demands that their paths intersect to achieve harmony.
Yosef’s Equation
Yosef’s trajectory is shaped by years of hardship and Divine intervention. Sold into slavery by his brothers, he rises to become the viceroy of Egypt, using his position to save countless lives during a devastating famine. His equation includes parameters such as forgiveness, hidden identity, and the fulfillment of his prophetic dreams. Yosef operates with a long view of history, understanding that his suffering was part of a Divine plan to ensure the survival of his family.
In mathematical terms, Yosef’s line reflects a higher-level perspective. His decisions are calculated, testing his brothers to see if they have truly changed. He places Benjamin in a position of vulnerability, forcing his brothers to confront their past actions and demonstrate growth.
Yehudah’s Equation
Yehudah’s line, meanwhile, is rooted in loyalty, repentance, and self-sacrifice. Once a key player in the sale of Yosef, Yehudah now steps forward as the family’s moral leader. His heartfelt plea to protect Benjamin, even offering himself as a slave in his brother’s place, demonstrates a profound transformation. Yehudah’s parameters include responsibility for his actions, a commitment to his father Yakov, and a willingness to endure personal suffering for the sake of his family’s unity.
Yehudah’s line represents a grounded, immediate perspective. He is not thinking about grand plans or Divine foresight; he is focused on the here and now, ensuring Benjamin’s safety and preserving his father’s fragile spirit.
Solving the System
The brilliance of Parshat Vayigash lies in how these two “lines” converge. Yosef and Yehudah begin from vastly different places: Yosef with his concealed identity and tests, and Yehudah with his guilt and earnestness. Through their charged interaction, each adjusts their position, mirroring the process of manipulating equations to find a solution.
Yosef’s eventual revelation — “I am Yosef” — is the moment when the system resolves. At this point, all conditions are satisfied: Yosef’s need to confirm his brothers’ repentance, Yehudah’s commitment to his family’s well-being, and the overarching Divine plan to reunite Yakov’s children.
The solution to the system is a point of harmony where all variables align. The family’s unity is restored, not by erasing their differences, but by finding a resolution that respects and incorporates each perspective.
Lessons from the Formula
The system of linear equations in Parshat Vayigash teaches us profound lessons about reconciliation and harmony. Just as mathematical systems require each equation to maintain its integrity while finding common ground, human relationships thrive when differing perspectives are acknowledged and balanced. The Torah shows us that unity is not about uniformity; it’s about creating a space where all voices can contribute to a shared solution.
The process of solving such a system highlights the importance of adjustments and dialogue. Yosef and Yehudah’s interactions involve testing, negotiation, and moments of vulnerability. The result is a meaningful reconciliation that strengthens their family’s bond.
Conclusion
Parshat Vayigash offers a timeless blueprint for resolving conflicts and building unity. Through the lens of a system of linear equations, we see how Yosef and Yehudah’s distinct trajectories intersect to create a harmonious outcome. Each perspective brings its own parameters, yet the solution honors them all. This mathematical metaphor not only deepens our understanding of the parsha, but also inspires us to seek alignment in our own relationships, finding points of connection where harmony can flourish.
Rochie Gottheil is an analyst by day and creates high school and college math curricula in her spare time. She can be reached at Rochel.desk@gmail.com
The post Deriving Harmony: A ‘Mathematical’ Reading of Parshat Vayigash and the Story of Yosef first appeared on Algemeiner.com.
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How Hamas Lies About Israeli Hostages — With the BBC’s Help
The BBC logo is seen at the entrance at Broadcasting House, the BBC headquarters in central London. Photo by Vuk Valcic / SOPA Images/Sipa USA.
On Dec. 17, the BBC News website published a report by Yolande Knell and Rushdi Abualouf headlined “Gaza ceasefire talks in final stage, Palestinian negotiator tells BBC.” Readers of that report were told that:
Of 96 hostages still held in Gaza, 62 are assumed by Israel to still be alive.
As was the case in another BBC report published a week earlier, that portrayal fails to clarify that Hamas also holds two Israeli civilians who entered the Gaza Strip in 2014 and 2015, and the bodies of two soldiers who were killed in 2014.
Readers are also told that Israel’s concern for the security of its civilians is “problematic” and a nod to the “far right”:
According to his spokesman, [Israel’s minister of defence] Katz told members of the Israeli parliament’s foreign affairs committee on Monday: “We have not been this close to an agreement on the hostages since the previous deal,” referring to an exchange of hostages and Palestinian prisoners in Israel in November 2023.
He has since written on X: “My position on Gaza is clear. After we defeat Hamas’s military and governmental power in Gaza, Israel will have security control over Gaza with full freedom of action,” comparing this to the situation in the occupied West Bank.
“We will not allow any terrorist activity against Israeli communities and Israeli citizens from Gaza. We will not allow a return to the reality of before 7 October.”
Such comments are likely to be seen as problematic by negotiators trying to bridge gaps with Hamas. However, in Israel, they are seen as vital to guarantee the support of far-right Israeli cabinet ministers who have previously warned they would not agree to what they have described as a “reckless” deal in Gaza.
In a televised report about the talks which was aired on the BBC News channel on the same day, Rushdi Abualouf (located in Istanbul) told viewers that: [emphasis in italics in the original, emphasis in bold added]
“…also the first stage will allow the dead hostages — the civilian dead hostages — also will be released. So not only alive [sic] hostages but also the people who were killed in the airstrikes and they are civilians…”
With that highlighted statement Abualouf promoted and mainstreamed the long-standing Hamas propaganda whereby any deceased hostages were killed as a result of Israeli actions.
In August we saw that when such claims were shown to be false, the BBC failed to adequately inform its audiences when Hamas murdered six Israeli hostages, including American Hersh Goldberg-Polin.
Among the civilian hostages known to be deceased, are those who were murdered during the October 7 onslaught and their bodies then abducted and taken to the Gaza Strip. They include Idan Shtivi, Judith Weinstein Haggai, Gadi Haggai, Dror Or, Yair Yaakov, Manny Godard, Ilan Weiss, Eitan Levy, Ofra Keidar and two Thai nationals. Additional hostages were kidnapped alive and subsequently died or were murdered while in captivity.
Rushdi Abualouf not only promoted disinformation by claiming that the deceased civilian hostages were “killed in the airstrikes” — he deliberately misled BBC audiences by means of brazen promotion of the Hamas narrative, which is intended to erase its responsibility for the deaths of hostages and place the blame on Israel.
Hadar Sela is the co-editor of CAMERA UK — an affiliate of the Committee for Accuracy in Middle East Reporting and Analysis (CAMERA), where a version of this article first appeared.
The post How Hamas Lies About Israeli Hostages — With the BBC’s Help first appeared on Algemeiner.com.
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