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Holocaust museum celebrates Rebecca Rubin, the Jewish immigrant and American Girl doll
(New York Jewish Week) – Born in 1905, Rebecca Rubin was a Russian-Jewish immigrant who lived on the Lower East Side. Typical of girls her age, she attended public school, lit Shabbat candles with her siblings, watched her father conduct business at his shoe store and loved going to the movies.
And now, this Sunday, the Museum of Jewish Heritage-A Living Memorial to the Holocaust will host a family-friendly event designed to celebrate her life and that of other young Jewish immigrants. On the event’s agenda are special tours, crafts and a panel discussion about Rebecca’s story, as well as others like her who lived in New York in the early 20th century.
But here’s the thing: Rebecca Rubin is not a real person. She is an 18-inch tall American Girl doll — who, like the others in the brand’s uber-popular series of historical dolls, represents the life of a girl who lived during an important period of American history. The aim of American Girl, which launched in 1986, is to inspire “girls to grow up with courage, confidence and strength of character,” according to its web site, and invites young children to learn about history on their own terms.
That mission, as it happens, dovetails nicely with that of the Battery Park-based museum. “We celebrate Jewish life before, during and after the Holocaust, and immigration is a big theme of what we do,” said Joshua Mack, the Museum of Jewish Heritage’s vice president of marketing. “I had been thinking about our immigration pieces and ways to get people into the museum so that they can discover what we do, especially younger people. What’s amazing about American Girl dolls is how historically relevant they are. It’s a way for so many children to get proper history, so it totally fits into our lane.”
Sunday’s “Rebecca Day” is the museum’s first-ever event dedicated to a doll. The idea originated nearly 10 years ago when Mack took his own child, Willa, to the Tenement Museum — a Lower East Side “living history museum” that tells the story of New York’s immigrants by recreating the conditions they lived in — and they toted along their Rebecca doll.
“It seemed like a great way to celebrate Jewish heritage and get fans and enthusiasts to visit us and learn more about the museum,” Mack said of Rebecca Day, adding that when he pitched his team — who are mostly Gen-Z and millennials — they immediately latched onto it.
As one of 12 historical dolls in the active lineup of historical American Girls, Rebecca was the first American Girl doll with a Jewish story when she came on the scene in 2009. (This spring, American Girl released 1990s twin dolls Isabel and Nicki Hoffman, whose father is Jewish.) “The much-anticipated latest addition to the American Girl series of historical characters, Rebecca goes on sale May 31 along with six books about her life,” JTA’s Sue Fishkoff wrote at the time. “No cheap date, she costs $95 with one book, or $118 if accompanied by the complete set.” (Inflation has been kind to American Girl: The Rebecca set today costs $146.)
Each of the dolls in the series comes with period clothing and accessories to flesh out her life story, as well as a set of books that describes the year in their lives when they turn 10. Rebecca’s line includes props like a menorah, Shabbat candles and a Russian-style shawl, as well as a purple bouclé outfit and satin purple hat.
Sunday’s event is also also designed to get people in the building to view the museum’s new exhibit, “Courage To Act: Rescue in Denmark,” its first-ever exhibit geared towards children, Mack said. The interactive exhibit tells the story of how Jewish and non-Jewish communities in Denmark banded together to save 95% of the Danish Jewish population from the Nazis, including by transporting them on rescue boats to Sweden — an endeavor helmed by 22-year-old Henny Sinding Sundø.
Rebecca Day — which is free, though $10 donations are encouraged — includes kid-friendly guided tours of the museum’s exhibits, as well as a festive lunch of latkes for kids and their dolls at the Lox Cafe, the museum’s restaurant, and Hanukkah crafts like dreidel-decorating.
A highlight of the event is a discussion with Jacqueline Dembar Greene, the author of 11 American Girl novels featuring Rebecca Rubin. She plans to answer questions about Rebecca’s story and about what life was like as an immigrant in 1914. Some of the research she did for the books was conducted at the Museum of Jewish Heritage 15 years ago, Dembar Greene told the New York Jewish Week, adding that other stories were lifted from her own family’s experience as Russian Jewish immigrants in the 1920s.
“I tried to write it as if there were readers who didn’t know much of anything,” Dembar Greene said. “But then, for the kids who were Jewish, I wanted to make sure that they felt that they learned a little extra something and see their own lives reflected in some of the traditions.”
American Girl is not sponsoring Rebecca Day at the museum. But spokesperson Julie Parks said the company is “excited” about the event, particularly the fact that Dembar Greene “will be on hand to share how Rebecca, a first-generation Jewish American growing up in early 20th-century New York City, made her own positive mark on the world.
“American Girl is a brand rooted in story,” Parks said, “and each of our beloved characters, like Rebecca, has helped to create a sense of connection and community among our fans.”
Dembar Greene said one of the biggest challenges in writing the Rebecca books was nailing just how observant the Rubin family might have been — Rebecca’s father opens his shoe store on Shabbat, for example, but her parents wouldn’t let her go to a movie then — while acknowledging that part of the immigrant experience at that time was assimilating to American culture. It’s one of the themes that Rebecca contends with throughout the series.
“I tried to reflect that the most important thing in the families, that was not changeable, was the acceptance of moral traditions,” she said, adding that “tikkun olam, making the world a better place, and the way you treat other people,” are major factors in both Rebecca’s story and Jewish life in general.
“Partly why these books are still popular and still very relevant, even though the story is based so long ago, is that we have new immigrants coming in and contributing to the American story their energy, their drive, their fresh ideas and new ways of looking at things that drive progress,” she added.
“Rebecca Day” will take place at the Museum of Jewish Heritage at 36 Battery Pl. on Sunday, Dec. 3 from 1 p.m. to 4 p.m. Register here.
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Down and Out in Paris and London
The Oxford Circus station in London’s Underground metro. Photo: Pixabay
JNS.org – In my previous column, I wrote about the rape of a 12-year-old Jewish girl in Paris at the hands of three boys just one year older than her, who showered her with antisemitic abuse as they carried out an act of violation reminiscent of the worst excesses of the Oct. 7 Hamas pogrom in southern Israel. This week, my peg is another act of violence—one less horrifying and less traumatic, but which similarly suggests that the writing may be on the wall for the Jews in much of Europe.
Last week, a group of young Jewish boys who attend London’s well-regarded Hasmonean School was assaulted by a gang of antisemitic thugs. The attack occurred at Belsize Park tube station on the London Underground, in a neighborhood with a similar demographic and sensibility to New York’s Upper West Side, insofar as it is home to a large, long-established Jewish population with shops, cafes and synagogues serving that community. According to the mother of one of the Jewish boys, an 11-year-old, the gang “ran ahead of my son and kicked one of his friends to the ground. They were trying to push another kid onto the tracks. They got him as far the yellow line.” When the woman’s son bravely tried to intervene to protect his friends, he was chased down and elbowed in the face, dislodging a tooth. “Get out of the city, Jew!” the gang told him.
Since the attack, her son has had trouble sleeping. “My son is very shaken. He couldn’t sleep last night. He said ‘It’s not fair. Why do they do this to us?’” she disclosed. “We love this country,” she added, “and we participate and we contribute, but now we’re being singled out in exactly the same way as Jews were singled out in 1936 in Berlin. And for the first time in my life. I am terrified of using the tube. What’s going on?”
The woman and her family may not be in London long enough to find out. According to The Jewish Chronicle, they are thinking of “fleeing” Britain—not a verb we’d hoped to encounter again in a Jewish context after the mass murder we experienced during the previous century. But here we are.
When I was a schoolboy in London, I had a history teacher who always told us that no two situations are exactly alike. “Comparisons are odious, boys,” he would repeatedly tell the class. That was an insight I took to heart, and I still believe it to be true. There are structural reasons that explain why the 2020s are different from the 1930s in significant ways. For one thing, European societies are more affluent and better equipped to deal with social conflicts and economic strife than they were a century ago. Laws, too, are more explicit in the protections they offer to minorities, and more punishing of hate crimes and hate speech. Perhaps most importantly, there is a Jewish state barely 80 years old which all Jews can make their home if they so desire.
Therein lies the rub, however. Since 1948, Israel has allowed Jews inside and outside the Jewish state to hold their heads high and to feel as though they are a partner in the system of international relations, rather than a vulnerable, subjugated group at the mercy of the states where we lived as an often hated minority. Israel’s existence is the jewel in the crown of Jewish emancipation, sealing what we believed to be our new status, in which we are treated as equals, and where the antisemitism that plagued our grandparents and great-grandparents has become taboo.
If Israel represents the greatest achievement of the Jewish people in at least 100 years, small wonder that it has become the main target of today’s reconstituted antisemites. And if one thing has been clear since the atrocities by Hamas on Oct. 7, it’s that Israel’s existence is not something that Jews—with the exception of that small minority of anti-Zionists who do the bidding of the antisemites and who echo their ignorance and bigotry—are willing to compromise on. What’s changed is that it is increasingly difficult for Jews to remain in the countries where they live and express their Zionist sympathies at the same time. We are being attacked because of these sympathies on social media, at demonstrations and increasingly in the streets by people with no moral compass, who regard our children as legitimate targets. Hence, it’s hard to avoid the conclusion that while the 2020s may not be the 1930s, they certainly feel like the 1930s.
And so the age-old question returns: Should Jews, especially those in Europe, where they confront the pincer movement of burgeoning Muslim populations and a resurgent far-left in thrall to the Palestinian cause, stay where they are, or should they up sticks and move to Israel? Should we be thinking, given the surge in antisemitism of the past few months, of giving up on America as well? I used to have a clear view of all this. Aliyah is the noblest of Zionist goals and should be encouraged, but I always resisted the notion that every Jew should live in Israel—firstly, because a strong Israel needs vocal, confident Diaspora communities that can advocate for it in the corridors of power; and secondly, because moving to Israel should ideally be a positive act motivated by love, not a negative act propelled by fear.
My view these days isn’t as clear as it was. I still believe that a strong Israel needs a strong Diaspora, and I think it’s far too early to give up on the United States—a country where Jews have flourished as they never did elsewhere in the Diaspora. Yet the situation in Europe increasingly reminds me of the observation of the Russian Zionist Leo Pinsker in “Autoemancipation,” a doom-laden essay he wrote in 1882, during another dark period of Jewish history: “We should not persuade ourselves that humanity and enlightenment will ever be radical remedies for the malady of our people.” The antisemitism we are dealing with now presents itself as “enlightened,” based on boundless sympathy for an Arab nation allegedly dispossessed by Jewish colonists. When our children are victimized by it, this antisemitism ceases to be a merely intellectual challenge, and becomes a matter of life and death. As Jews and as human beings, we are obliged to choose life—which, in the final analysis, when nuance disappears and terror stalks us, means Israel.
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Hamas Says No Major Changes to Ceasefire Proposal After ‘Vague Wording’ Amendments by US
FILE PHOTO: U.S. President Joe Biden speaks during a campaign rally in Raleigh, North Carolina, U.S., June 28, 2024. Photo: REUTERS/Elizabeth Frantz/File Photo
i24 News – A senior official from the terrorist organization Hamas called the changes made by the US to the ceasefire proposal “vague” on Saturday night, speaking to the Arab World Press.
The official said that the US promises to end the war are without a clear Israeli commitment to withdraw from the Gaza Strip and agree to a permanent ceasefire.
US President Joe Biden made “vague wording” changes to the proposal on the table, although it amounted to an insufficient change in stance, he said.
“The slight amendments revolve around the very nature of the Israeli constellation, and offer nothing new to bridge the chasm between what is proposed and what is acceptable to us,” he said.
“We will not deviate from our three national conditions, the most important of which is the end of the war and the complete withdrawal from the Gaza Strip,” he added.
Another Hamas official said that the amendments were minor and applied to only two clauses.
US President Joe Biden made the amendments to bridge gaps amid an impasse between Israel and Hamas over a hostage deal mediated by Qatar and Egypt.
Hamas’s demands for a permanent ceasefire have been met with Israeli leaders vowing that the war would not end until the 120 hostages still held in Gaza are released and the replacement of Hamas in control of the Palestinian enclave.
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Sacred Spies?
A Torah scroll. Photo: Wikimedia Commons.
JNS.org – How far away is theory from practice? “In theory,” a new system should work. But it doesn’t always, does it? How many job applicants ticked all the boxes “theoretically,” but when it came to the bottom line they didn’t get the job done?
And how many famous people were better theorists than practitioners?
The great Greek philosopher Aristotle taught not only philosophy but virtue and ethics. The story is told that he was once discovered in a rather compromised moral position by his students. When they asked him how he, the great Aristotle, could engage in such an immoral practice, he had a clever answer: “Now I am not Aristotle.”
A similar tale is told of one of the great philosophers of the 20th century, Bertrand Russell. He, too, expounded on ethics and morality. And like Aristotle, he was also discovered in a similarly morally embarrassing situation.
When challenged, his rather brilliant answer was: “So what if I teach ethics? People teach mathematics, and they’re not triangles!”
This idea is relevant to this week’s Torah portion, Shelach, which contains the famous story of Moses sending a dozen spies on a reconnaissance mission to the Land of Israel. The mission goes sour. It was meant to be an intelligence-gathering exercise to see the best way of conquering Canaan. But it resulted in 10 of the 12 spies returning with an utterly negative report of a land teeming with giants and frightening warriors who, they claimed, would eat us alive. “We cannot ascend,” was their hopeless conclusion.
The people wept and had second thoughts about the Promised Land, and God said, indeed, you will not enter the land. In fact, for every day of the spies’ disastrous journey, the Israelites would languish a year in the wilderness. Hence, the 40-year delay in entering Israel. The day of their weeping was Tisha B’Av, which became a day of “weeping for generations” when both our Holy Temples were destroyed on that same day and many other calamities befell our people throughout history.
And the question resounds: How was it possible that these spies, all righteous noblemen, handpicked personally by Moses for the job, should so lose the plot? How did they go so wrong, so off-course from the Divine vision?
Naturally, there are many commentaries with a variety of explanations. To me personally, the most satisfying one I’ve found comes from a more mystical source.
Rabbi Schneur Zalman of Liadi, in his work Likkutei Torah, explains it thus: The error of the spies was less blatant than it seems. Their rationale was, in fact, a “holy” one. They actually meant well. The Israelites had been beneficiaries of the mighty miracles of God during their sojourn in the wilderness thus far. God had been providing for them supernaturally with manna from heaven every day, water that flowed from the “Well of Miriam,” Clouds of Glory that smoothed the roads and even dry cleaned their clothes. In the wilderness, the people were enjoying a taste of heaven itself. All their material needs were taken care of miraculously. With no material distractions, they were able to live a life of spiritual bliss, of refined existence and could devote themselves fully to Torah, prayer and spiritual experiences.
But the spies knew that as soon as the Israelites entered the Promised Land, the manna would cease to fall and they would have to till the land, plow, plant, knead, bake and make a living by the sweat of their brow. No more bread from heaven, but bread from the earth. Furthermore, they would have to battle the Canaanite nations for the land. What chance would they then have to devote themselves to idyllic, spiritual pursuits?
So, the spies preferred to remain in the wilderness rather than enter the land. Why be compelled to resort to natural and material means of surviving and living a wholly physical way of life when they could enjoy spiritual ecstasy and paradise undisturbed? Why get involved in the “rat race”?
But, of course, as “holy” and spiritual as their motivation may have been, the spies were dead wrong.
The journey in the wilderness was meant to be but a stepping stone to the ultimate purpose of the Exodus from Egypt: entering the Promised Land and making it a Holy Land. God has plenty of angels in heaven who exist in a pure, spiritual state. The whole purpose of creation was to have mortal human beings, with all their faults and frailties, to make the physical world a more spiritual place. To bring heaven down to earth.
While their argument was rooted in piety, for the spies to opt out of the very purpose of creation was to miss the whole point. What are we here for? To sit in the lotus position and meditate, or to get out there and change the world? Yes, the spies were “holy,” but theirs was an escapist holiness.
The Torah is not only a book of wisdom; it is also a book of action. Torah means instruction. It teaches us how to live our lives, meaningfully and productively in the pursuit of God’s intended desire to make our world a better, more Godly place. This we do not only by study and prayer, the “theoretical” part of Torah but by acts of goodness and kindness, by mitzvot performed physically in the reality of the material world. Theory alone leaves us looking like Aristotle with his pants down.
Yes, it is a cliché but a well-worn truth: Torah is a “way of life.”
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