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For one group of friends separated by geography, a single Israel experience builds lifelong bonds
When Ashley Inbar of Portland, Maine, got married in a traditional Jewish ceremony at the Jamaican beach resort of Ocho Rios in early January, there were five very special names on the guest list.
Just half a decade earlier, they were all complete strangers.
But then they met in Israel on an unusual Birthright trip geared toward “older participants” — those ages 27 to 32 — and forged bonds that have only grown over the years. When that 2018 trip drew to a close, six of them resolved to hold annual in-person reunions, despite the vast geographical distances that separate them.
“Pretty much right when we got home, we started planning to meet up somewhere,” said Inbar, who heads fundraising for the Jewish Community Alliance of Southern Maine. “Our first trip was to Denver, then we traveled north to Redstone, Colorado, and stayed for the weekend. As soon as we end one trip, we start planning the next one. We see each other as often as we can, and we talk every day through group chats on Instagram.”
The tight bonds established by the six friends — Inbar, Tim Campbell, Max Staplin, Carly Herbst, Simon Muller and Jared Glassman — are part of the goal of Birthright Israel, which seeks to offer participants a “life-changing experience.”
While forging bonds between Diaspora Jews and Israel is the main purpose of the trips, which are given to participants at no cost to them, the 10-day Birthright experience also aims to strengthen both participants’ Jewish identity and their connection to fellow Jews (including Israelis). Countless long-lasting friendships and romances that started on Birthright have blossomed into marriages and Jewish families.
From Inbar’s group five years ago, the vast majority of participants are still in touch, she said.
“There were 38 of us, and our entire group got along really well,” Inbar said. “We were all at similar places in life, and all of us already had careers. Even today, 95% of us are still connected through social media.”
During the pandemic, when the six couldn’t meet up in person, they held biweekly Zoom chats where they’d talk for hours on end, playing games and discussing the ups and downs of their lives — including engagements, illnesses, deaths of family members and job promotions — as well as their shared memories of their Israel experience.
Ashley Inbar, third from right, with her Birthright friends celebrates her January 6, 2023, wedding on the beach in Ocho Rios, Jamaica. (Courtesy of Ashley Inbar)
The group also stayed in touch with the Israeli security guard, Gal, who escorted them on the trip. Gal video-chats with the group at times of conflict in Israel to share his experiences on the ground — and at other times to practice his English. “He just became an integral part of our collective experience, and I think it was as impactful for him as it was for us,” Inbar said.
Staplin, 36, a franchise attorney in Philadelphia, says the 2018 Birthright trip was one of the best experiences of his life. While the tours to the Dead Sea and Masada were amazing and the vibrancy of Tel Aviv unforgettable, he said, what remains with him most are the friendships he formed during those 10 days.
“We’d stay up till 1 a.m. every night talking. We knew then that we’d be friends for the rest of our lives,” Staplin said. “We decided to have a reunion every year. The first was in New Orleans, then the next year we visited Ashley in Maine. As we were figuring out where to do the next reunion, Ashley got engaged.”
Since 1999, more than 800,000 young Jews from 68 countries have visited Israel on free 10-day trips offered through Birthright, known in Hebrew as Taglit (Discovery). The vast majority were 18 to 26, but from mid-2018 until recently some 13,000 Jews in the 27 to 32 age bracket got to visit Israel as well, according to Noa Bauer, Birthright’s vice president of global marketing.
Now that the pandemic has ended and trips to Israel are back in full force, the organization is seeing its highest demand ever and can’t accommodate all would-be participants without raising additional funds.
“Given the limited spots, we went back to the original age group of 18 to 26,” Bauer said, “though we did allow those who missed out during Covid to participate this past summer as a last chance even if they aged out during the pandemic.”
On Inbar’s trip, the cohort of older Birthright participants included two married couples and several people with children, including her.
Visiting Israel at an older age made all the difference to Glassman, a 36-year-old firefighter in New Orleans. He cited “a much higher maturity level” as one of the advantages of doing Birthright when he did.
“At 18 or 19, I wouldn’t have appreciated it as much,” Glassman said. “Everyone on our group really wanted to be there. In my case, as a young adult, I became much closer to my local Jewish community. I’m a pretty active member of my temple, Touro Synagogue, so when Birthright opened that slot for my age group, it was almost like it was meant to be.”
Staplin said that what really stood out from his experience was the 360-degree view of Israeli life and history that the Birthright trip gave him – not something he could have gotten on a typical vacation.
Six participants of a 2018 Birthright Israel trip gather for their annual reunion in 2022 in New Orleans, Louisiana. (Courtesy of Ashley Inbar)
“The most meaningful part was gaining an understanding of what day-to-day life is like in a country with so much history but still in the middle of so much conflict in present times,” he said. “Watching the people of Tel Aviv just going about their regular work days despite the announcement of the largest rocket attacks in years. Taking a bus ride through the middle of nowhere to Masada and learning about what happened there centuries before America was discovered, and then seeing the daily struggles of the Bedouins the next day. Going from the Western Wall to the Mahane Yehuda Market. Eating schnitzel in a kibbutz and then eating fancy Thai-fusion food at a restaurant in Tel Aviv.”
Herbst was 32 when she went on Birthright. Until then, she said, her travel priorities were to visit countries other than Israel, even though her older brother had gone on Birthright and had a positive experience.
“I wasn’t that interested at the age when you’re supposed to go,” Herbst said. “But our group had a different perspective. We weren’t looking just to get a free trip. Even my Jewish identity was certainly different for me in my 30s than in my 20s.”
Now 37, Herbst works in business development at a New York City tech startup.
“For me, what’s special about Israel is the enduring history of religion, and not only of Judaism,” she said. “Even seeing how strong of a presence Islam and Christianity has there was really fascinating for me. There’s no other place in the world where you see that.”
Muller, 37, grew up outside Rochester, New York, and was supposed to go on Birthright in his mid-20s. But a month before his planned trip, Muller lost his job after the congressional office where he was working in Washington, D.C., suddenly closed. He never got around to rescheduling the Israel trip, and then he aged out.
Nearly six years later, he said, he got an email that Birthright was doing a pilot program for older Jews.
“It was just before my 32nd birthday, I didn’t know anybody else,” Muller recalled. “It was a shot in the dark. I had low expectations.”
The trip turned out to be one of the milestones in his life.
“I found people I really clicked with,” said Muller, now an international trade consultant in Seattle. “We all live in different places and have different interests, but Birthright really bonded us. It’s been a wonderful experience.”
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The post For one group of friends separated by geography, a single Israel experience builds lifelong bonds appeared first on Jewish Telegraphic Agency.
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Helen Mirren criticizes Israel at film festival after being called ‘evil Zionist’ in viral video
(JTA) — British actor Helen Mirren criticized Israel at a film festival in Italy, in her first public comments since security footage of a November incident where she was accused by a stranger of being an “evil Zionist b—h” went viral late last month.
“Evil forces are rising everywhere, even in a country like Israel,” Mirren said in an interview with journalists at the Taormina Film Fest in Sicily, according to reports in entertainment media. “How could you possibly repeat the actions of what was done to you as people to other people? Crimes against humanity, it’s called.”
The Academy Award-winning actor, who is 80, is being honored with a lifetime achievement award from the festival on Friday. Her many roles have included playing former Israeli Prime Minister Golda Meir in the 2023 biopic “Golda,” which she premiered in Jerusalem.
Mirren is not Jewish but has a long history of connection to Israel, dating back to 1967, when she traveled with a Jewish boyfriend to work for a month on a kibbutz in the country’s north.
She referenced that period in her comments at Taormina.
“I saw it from the inside and I saw some things that disturbed me from the inside in Israel at that time,” she said, according to Deadline. “I’m talking about six months after the Six Day War.”
Mirren has previously criticized the Israeli government. While promoting “Golda” in early 2023, she said she believed that Meir would be “utterly horrified” by Israel’s current leadership, which she referred to as a “dictatorship.”
But she also spoke favorably about Israel during the promotional events, which shortly preceded the Hamas attack that began the war in Gaza.
“I believe in Israel, in the existence of Israel, and I believe Israel has to go forward into the future, for the rest of eternity,” she told the country’s Channel 12 in August 2023. “I believe in Israel because of the Holocaust.”
During the November incident, the person who accosted Mirren and her husband Taylor Hackford appeared to reference those comments, saying, “She said Israel should last forever because of the Holocaust, and she was very happy that Palestinians’ houses were gone.”
Hackford responded, “F–ck off,” and Mirren did not say anything in the video.
At Taormina, the actor offered a more nuanced characterization of her beliefs while also praising Israel’s creative and intellectual communities.
“I grew up in Europe post-Second World War and the realization in my parents’ generation of what had happened in the Holocaust was so profound, so important,” Mirren said. “Therefore, the creation of Israel was a very important moment, although maybe it was done in completely the wrong way, in the wrong place, I don’t know. But something had to happen after the horror.”
According to Variety, she also said, “The evil is always lurking, waiting to take over, even in a place like Israel. I played Golda Meir and worked in a country that was the idealistic Israel, and I always thought it was a country that would never do wrong, but of course they were doing wrong, even then.”
About the viral video showing her being accosted, Mirren told journalists at the festival she believes she was “attacked by mistake by a man who was maybe a little over passionate or maybe mentally not quite stable.”
She added, “I don’t know whether he read things on the Internet or thought he read something which he hadn’t read, I don’t know.”
Though London’s Metropolitan Police initially said it was possible for an incident to be investigated as an antisemitic hate crime even if the victim is not Jewish, it will not be investigating further, as Mirren and Hackford have decided not to press charges.
The post Helen Mirren criticizes Israel at film festival after being called ‘evil Zionist’ in viral video appeared first on The Forward.
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After dozens of Jewish girls get lost in NY creek tunnel, antisemitic comments follow online
(JTA) — When dozens of Jewish girls emerged from a storm drain in Nyack, New York, Wednesday after becoming lost on a school trip, local officials described the episode as a fortunate ending to a potentially dangerous situation.
On social media, however, the incident quickly drew a slew of antisemitic comments.
“They can’t help it. Roaches and rats love the sewers,” wrote one Facebook user on a post by the Rockland Daily.
“Those tunnels were promised to them 3,000 years ago,” another user wrote, referencing the common online antisemitic phrase ridiculing the Jewish connection to Israel.
Many of the comments also referenced the 2024 incident at the Chabad-Lubavitch movement’s world headquarters in Crown Heights, Brooklyn, in which a group from the movement attempted to dig an unauthorized tunnel beneath the building.
“From the tunnels in Brooklyn to the tunnels in nyack! The black coats never disappoint 🤣🤣🤣🤣🤣🤣🤣,” one user wrote. “There drawn to tunnels. Natural instinct😂,” another wrote.
The girls, students from the Toras Emachu school in Monsey, New York, had been visiting Nyack Memorial Park on a school trip when they entered a large drainage culvert located in the park, according to the Orangetown Police Department.
While walking through the tunnel system, the students got lost but were heard by individuals in the town who alerted police, according to Nyack Mayor Joseph Rand.
“First responders immediately came to the scene and located all the girls at various points in Nyack,” Rand wrote in a post on Facebook. “Technically, none of the girls were ‘rescued,’ because they all came out in their own power, but everyone’s lucky that the authorities responded and figured out where all the girls were as quickly as they did.”
Rand said that roughly 70 students were on the trip, and there were no serious injuries beyond some “cuts and scrapes.”
Nyack Village Administrator Andy Stewart told the Jewish Telegraphic Agency that the school group had not been given a permit to host a field trip in the park Wednesday, and while there was “definitely concern over the violation of that law,” he wasn’t sure how the local government would follow up with the school.
“This is a group that did not have a permit, and so we didn’t know they were there, and they made no plans with the village,” Stewart said.
The Toras Emachu school did not respond to numerous requests for comment from the Jewish Telegraphic Agency.
But while local town officials handle the response to the incident, for some Jewish groups, the online response underscored how an innocuous incident can become a vehicle for antisemitic rhetoric.
“Unfortunately, internet comment sections have become havens for antisemitic memes and conspiracies, and commenters emboldened by relative anonymity will jump at any opportunity to demonize Jews,” Nate Wolfson, the communications director for the Nexus Project, told the Jewish Telegraphic Agency about the incident. “In this case, a story of dozens of children getting lost on a field trip is appallingly used to spread stereotypes about Jews, including comparing them to rats.”
Wolfson added that the references to the Chabad tunnel incident had been “especially troubling,” adding that the story had been “routinely used by antisemites to spread truly vicious and dangerous conspiracies about child sex trafficking.”
Some Nyack residents also called out the spate of antisemitic comments about the incident online.
“This was not hard to find. It was not buried. It was not one bad comment from one bad actor. It was thread after thread of people in this county saying the same old bullshit about Jewish people like it was nothing,” wrote one resident in a post on Facebook alongside a series of screenshots of antisemitic comments. “If all it takes is one local news story for your contempt to come spilling out, the contempt was already there.”
The post After dozens of Jewish girls get lost in NY creek tunnel, antisemitic comments follow online appeared first on The Forward.
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The battle between tradition and revolution in Soviet-Yiddish culture
די סאָװעטיש־ייִדישע קולטור איז געװען עסטעטיש אָדער אידעאָלאָגיש פֿילזײַטיק, לכל־הפּחות אין משך פֿון די ערשטע פּאָר צענדליק יאָר. דאָס איז דער עיקר־טעזיס פֿון דער װאָגיקער שטודיע „רױטע ייִדן: דער ייִדיש־סאָװעטישער קולטור־פּראָיעקט“ פֿון דער ליטעראַטור־פֿאָרשערין דאַריע װאַכרושאָװאַס (אוניװערסיטעט פֿון מינכען).
דער ציל פֿון דער פֿאָרשונג איז צו לאָזן דעם הײַנטיקן לײענער הערן די פֿאַרשײדענע שטימען אינעם אַלגעמײנעם כאָר פֿון סאָװעטישע ייִדישע ליטעראַטן, קינסטלער און כּלל־טוער.
ווי האָבן אָט די פֿיגורן פֿאַרשטאַנען די צוקונפֿטיקע ייִדישע קולטור? װי אַזױ האָבן זײ בדעה געהאַט צונױפֿצוברענגען ייִדישקײט און סאָװעטישקײט? װוּ שטײט די סאָװעטישע ייִדישע קולטור אױף דער ייִדישער װעלטמאַפּע? דאָס זײַנען די פֿראַגן, װאָס װאַכרושאָװאַ באַהאַנדלט.
זי גיט זיך ספּעציעל אָפּ מיט לינגװיסטישע פּרטים — טערמינען, מעטאַפֿאָרן, אימאַזשן — װאָס מען האָט גענוצט אין די קריטישע װיכּוחים פֿון יענער תּקופֿה. דערבײַ באַטראַכט זי ניט נאָר די מער באַקאַנטע ליטעראַרישע טעקסטן, נאָר אַ ברײטערן פֿאַרנעם פֿון מקורים פֿון צײַטונגען.
װאַכרושאָװאַ פּרוּװט צו אַנטפּלעקן די פֿילשטימיקײט פֿונעם סאָװעטיש־ייִדישן קולטורעלן פּראָיעקט. זי איז ספּעציעל פֿאַראינטערעסירט אין פֿאַרשײדענע װיזיעס פֿון דער צוקונפֿט פֿון ייִדיש אין סאָװעטן־פֿאַרבאַנד, װאָס מען האָט אַרומגערעדט אין די 1920ער יאָרן.
דאָס בוך באַשטײט פֿון דרײַ טײלן. אינעם ערשטן באַטראַכט װאַכרושאָװאַ כּלערלײ עסטעטישע מאַניפֿעסטן און קינסטלערישע פּראָגראַמען פֿון ייִדישער קולטור, װאָס מען האָט אַרױסגעגעבן נאָך דער ערשטער װעלט־מלחמה אין קיִעװ, מאָסקװע, לאָדזש, װאַרשע און בערלין.
דער צװײטער טײל איז געװידמעט דעם נסתּרס זאַמלונג רײַזע־פֿאַרצײכענונגען „דרײַ הױפּטשטעט“(1934). דער לעצטער חלק אַנאַליזירט די סטיליסטישע און לינגװיסטישע אַספּעקטן פֿון סאָװעטישע ליטעראַרישע איבערזעצונגען אױף ייִדיש פֿון רוסיש און אײראָפּעיִשע שפּראַכן.
די יאָרן נאָך דער ערשטער װעלט־מלחמה זײַנען געװען אַ בלי־תּקופֿה פֿון ייִדישן אַװאַנגאַרד אין ליטעראַטור און קונסט. אין װאַרשע זײַנען דערשינען די זשורנאַלן „רינגען“, „אַלבאַטראָס“, „כאַליאַסטרע“, „די װאָג“; אין בערלין — „מילגרױם“; אין קיִעװ — דיאַלמאַנאַכן „אײגנס“ און „אױפֿגאַנג“. לרובֿ האָבן די דאָזיקע פּובליקאַציעס ניט לאַנג געדױערט, אָבער זײ האָבן געמאַכט דרײסטע פּראָקלאַמאַציעס װעגן דער רעװאָלוציע אין דער ייִדישער קולטור.
למשל, אינעם ערשטן נומער פֿון דער סאָװעטישער קאָמוניסטישער צײַטונג „דער עמעס“ דעם 7טן נאָװעמבער 1920 האָט פּרץ מאַרקיש פֿאַרעפֿנטלעכט אַן אַרטיקל „אױף די װעגן פֿון ייִדישער דיכטונג“. עס איז מערקװירדיק, באַמערקט װאַכרושאָװאַ, װאָס דער דאָזיקער מאַניפֿעסט פֿון דער נײַער סאָװעטישער ייִדישער פּאָעזיע פֿאַרמאָגט ניט קײן מאַרקסיסטישע קאָמוניסטישע מליצה.
אַנשטאָט דעם רעדט מאַרקיש װעגן טיפֿע איבערלעבונגען, װאָס פֿאַרכליניען דעם מענטשן אין דער צײַט פֿון דער רעװאָלוציע. די רעװאָלוציע האָט גורם געװען אַן איבערבראָך אין דער טראַדיציע, „און טאַקע דערפֿאַר קאָנען די דיכטער פֿון אונדזער נײַער שטורעמדיקער תּקופֿה ניט שאַפֿן קײן מאָנומענטאַלע װערק, זײ זײַנען קױלן־גראָבערס […] פֿאַר נײַע תּקופֿות, פֿאַר קומעדיקע דורות,“ שרײַבט מאַרקיש.
אָבער מיט פֿיר יאָר שפּעטער האָט מאַרקיש זיך באַרעכנט װעגן דער המשכדיקײט פֿון דער ייִדישער קולטור. אין אַ רעפֿעראַט אין װילנע אין 1924 האָט ער געזאָגט, לױטן באַריכט אין דער װילנער צײַטונג „טאָג“: „ניטאָ קײן צװײ ליטעראַטורן, ס’זײַנען בלױז פֿאַראַן צװײ ליטעראַרישע עפּאָכעס, מיט פֿאַרשײדענע פֿאָרמעס, אָבער מיט אײן גרונד־ליניע, אײן ענדציל.“
דאָ האָט מאַרקיש פּראָקלאַמיט די המשכדיקײט צװישן די קלאַסיקער װי מענדעלע, שלום־עליכם און פּרץ און דער נײַער ליטעראַטור, װי מאַרקיש אַלײן, װאָס איז אַנטשטאַנען נאָך דער ערשטער װעלט־מלחמה.
אָט די צװײ קעגנזײַטיקע דעות װעגן דער ליטעראַרישער אַנטװיקלונג — אַן איבערבראָך אָדער המשכדיקײט — האָבן באַשטימט צװײ שטרעמונגען אין דער אַלװעלטלעכער ייִדישער ליטעראַטור נאָך דער ערשטער װעלט־מלחמה, סײַ אין סאָװעטן־פֿאַרבאַנד, סײַ אין פּױלן און סײַ אין אַמעריקע.
אין אונטערשייד צו דער הײַנטיקער אַמעריקאַנער שיטה אין ייִדיש־פֿאָרשונגען, װאָס פּרוּװן כּסדר צופּאַסן ייִדישע טעקסטן צו דער הײַנטיקער מאָדע אין ליטעראַרישער טעאָריע, איז װאַכרושאָװאַס מעטאָד דער עיקר אַ פֿילאָלאָגישער.
זי באַזירט אירע אױספֿירן אױף אַ גרונטיקן אַנאַליז פֿונעם שפּראַכלעכן סטיל פֿון ייִדישע מקורים. אַזאַ צוגאַנג מאַכט אירע אַרגומענטן גלײַכצײַטיטק מער װאָגיק און מער ניואַנסירט. זי דערװײַזט פּינקטלעך, װי אידעיִשע און עסטעטישע חילוקי־דעות צװישן ייִדישע ליטעראַטן האָבן זיך אַנטפּלעקט דורך שאַטירונגען אין זײער זאַצבױ, װאָקאַבולאַר, אינעם אױסקלײַב פֿון גערמאַנישע, סלאַװישע און לשון־קודשדיקע קאָמפּאָנענטן.
װאַכרושאָװאַ באַמערקט, אַז כּסדר שאַצט מען אָפּ די פּאָזיציעס פֿון סאָװעטישע שרײַבער, אַזעלכע װי מאַרקיש און דוד בערגעלסאָן, פֿונעם שפּעטערן שטאַנדפּונקט, װען מען איז שױן געװױר פֿון זײער טראַגישן אומקום. זי פּרוּװט, להיפּוך, לײענען זײערע טעקסטן דורך דעם מיטצײַטלערישן שפּאַקטיװ. זי ברענגט דעם לײענער אַרײַן אינעם סאַמע ברען פֿון קריטישע װיכּוחים פֿון די 1920ער יאָרן.
אַן אינטערעסאַנטער בײַשפּיל פֿון דעם, װי אַזױ מען האָט זיך געפּרוּװט צופּאַסן צו די נײַע סאָװעטישע באַדינגונגען, זײַנען דעם נסתּרס פֿאַרצײכענונגען װעגן די שטעט כאַרקעװ, לענינגראַד און מאָסקװע אינעם זאַמלבוך „הױפּטשטעט“. דאָס איז געװען זײַן פּרוּװ אַריבערצוגײן פֿונעם סימבאָליסטישן סטיל פֿון זײַנע פֿריִערדיקע דערציילונגען צו דעם רעאַליסטישן סטיל פֿונעם זשאַנער פֿון רײַזע־פֿאַרצײכענונג.
װאַכרושאָװאַ האַלט, אַז דער נסתּר האָט בכּװוּן אָפּגעהיט עלעמענטן פֿון זײַן סימבאָליסטישן סטיל – אַזעלכע װי ריטמישע איבערחזרונגען פֿון די אײגענע װערטער אין אײן זאַץ, דער שװערלעכער דײַטשמערישער זאַצבױ, דער ניט־פֿאַרלאָזלעכער נאַראַטאָר – כּדי אונטערצורײַסן די פּאָזיטיװע שטימונג, װאָס עס האָט געפֿאָדערט די אָפֿיציעלע סאָװעטישע ליטעראַטור. „הױפּטשטעט“ איז אַ דאָקומענט פֿון דעם נסתּרס אַנטױשונג אינעם פּראָיעקט פֿון אױפֿבױען די ייִדישע קולטור אינעם סאָװעטן־פֿאַרבאַנד, פֿאַרסך־הכּלט װאַכרושאָװאַ.
װי אַ צאָל אַנדערע ייִדישע און ניט־ייִדישע מחברים, װאָס זײַנען געשטאַנען אױף די ראַנדן פֿון דער אָפֿיציעלער סאָװעטישער ליטעראַטור, האָט דער נסתּר געפֿונען אַ מקום־מקלט אין איבערזעצערישער אַרבעט. ער האָט איבערגעזעצט אויף ייִדיש די װערק פֿון די רוסישע קלאַסיקער לעװ טאָלסטאָי, פֿיאָדאָר דאָסטאָיעװסקי, איװאַן טורגענעװ, און פֿון אַ היפּשער צאָל דײַטשישע, פֿראַנצײזישע און אַנדערע שרײַבער.
איבערזעצונגען פֿון דער רוסישער און אײראָפּעיִשער בעלעטריסטיק און דיכטונג, פֿון פּאָליטישער און װיסנשאַפֿטלעכער ליטעראַטור אױף די סאָװעטישע מינאָריטעט־שפּראַכן זײַנען געװען אַ װיכטיקער עלעמענט פֿון דער סאָװעטישער קולטור־פּאָליטיק, און ייִדיש איז ניט געװען קײן אױסנאַם. דערצו איז דאָס געװען אַ מער־װײניקער סטאַבילע פּרנסה, װײַל די האָנאָראַרן האָבן באַצאָלט מלוכישע פֿאַרלאַגן.
דװקא די איבערזעצונגען האָבן אַ סך בײַגעטראָגן צו דער אַנטװיקלונג פֿונעם אײגנאַרטיקן סאָװעטישן נוסח פֿון ייִדיש. איבערזעצונגען זײַנען אויך געװאָרן אַ װיכטיק ליטעראַריש פֿעלד פֿאַר שפּראַכלעכע עקספּערימענטן, בפֿרט װען די פּאָליטישע באַדינגונגען זײַנען אין די 1930ער יאָרן געװאָרן אַלץ שװערער, פֿאַרסך־הכּלט װאַכרושאָװאַ. אַזױ האָט זיך די ייִדישע שפּראַך װײַטער אַנטװיקלט, ניט געקוקט אױף דעם פּאָליטישן דרוק.
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