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How a Catholic university amassed a treasure trove of Jewish artifacts from the Bronx
(New York Jewish Week) – A Catholic university may be the unlikeliest place for what may be the largest depository dedicated to the Jewish history of the Bronx.
But at Fordham University — the private, Jesuit institution in the Bronx — decades worth of archival documents and artifacts from the local Jewish community have found a home, thanks to its Jewish studies department.
For the last three years, Fordham has been collecting and cataloging items that detail a once-thriving Jewish community in the Bronx: yearbooks full of Jewish last names, Bar Mitzvah invitations, phonebooks full of Jewish-owned businesses — all the simple transactions that define an era in history.
The archive at Fordham is one of the only physical collections of everyday material from Jewish residents of the borough, according to Magda Teter, the chair of the Center for Jewish Studies at the university, who spearheaded the project.
“It’s not only preserving a piece of New York Jewish history, but also a way of life,” Teter told the New York Jewish Week. “Bringing this voice to the dominant Christian identity of Fordham and teaching about Jews [as a minority] within the dominant cultures is very important.”
A song and dance book in the Fordham University collection features the lyrics for “Hatikvah” and “For He’s a Jolly Good Fellow,” and a “Jewish dictionary.” (Julia Gergely)
During the first half of the twentieth century, Jewish life thrived in the Bronx. There were 260 registered synagogues in 1940, and the borough produced some of the biggest Jewish names in show business, fashion, literature and more: designer Ralph Lauren, politician Bella Abzug, novelist E.L. Doctorow, filmmaker Stanley Kubrick, Miss America Bess Myerson, Nobel Prize-winning chemist Robert Lefkowitz.
At the community’s peak in 1930, the Bronx was approximately 49% Jewish, according to the borough’s official historian, Lloyd Ultan. South of Tremont Avenue, the number reached 80%. Most of the Jewish Bronx was of Eastern European descent; many were first generation Americans whose parents had immigrated and lived on the Lower East Side, but who could now afford to live in less cramped neighborhoods with more trees and wider streets.
Though there is a strong Jewish community in the neighborhood of Riverdale, most of the Jewish community moved out of the Bronx for the suburbs after World War II when mortgages for white would-be homeowners were being subsidized by the government and Blacks and Latinos were steered to Bronx neighborhoods they couldn’t afford or that the city had chosen to neglect. The Jewish population of the Bronx dropped from 650,000 in 1948 to 45,000 in 2003. Many of the synagogues have been converted for other uses, and the physical legacy of the Jewish community there has begun to erode over time, making an archive all the more necessary.
While Teter was always interested in collecting items from the Jewish Bronx, the archive got an unexpected boost from a member of the public. In the spring of 2020, at the height of the pandemic, Fordham hosted a virtual event, “Remnants: Photographs of the Jewish Bronx,” which featured evidence of the area’s faded Jewish history gathered by writer and photographer Julian Voloj. (Voloj is the husband of the New York Jewish Week’s managing editor, Lisa Keys.)
An invitation for the bar mitzvah of Freddie Rothberg, which took place on Oct. 6, 1951 at Beth Hamedrash Hagadol. (Julia Gergely)
In the audience was Ellen Meshnick, who had grown up in New York and now lives in Georgia. Inspired, she offered Fordham a trove of material her parents, Frank and Martha Meshnick, had kept throughout their lives in the Bronx. The boxes included donated yearbooks from Morris High School and Walton High School, songbooks, bar mitzvah invitations, a marriage certificate, receipts for a flower delivery — even a document from the hospital from when she was born — mostly from the 1930s through the 1960s.
The donation significantly bolstered what materials Fordham already had on hand, which included less personal but still unique items like matchbooks from kosher restaurants. Now, Teter is growing the archive through other private donations and occasionally by purchasing materials online — personal family archives, books about Bronx Jewish history, songsheets and the like.
The marriage certificate, or ketubah, recognizing the marriage between Frank Meshnick and Martha Farber on Aug. 23, 1942. The certificate was part of an archive donated to Fordham University by the couple’s daughter Ellen. (Julia Gergely)
“They may not be the most beautiful things, but we are interested in what people actually used and lived with,” Teter said.
Teter said that while the American Jewish Historical Society in Manhattan does collect the types of quotidian and personal items that American Jews kept with them in the last few centuries, they don’t have much that uniquely focuses on Jewish life in the Bronx.
The entire collection is part of a greater effort by Teter, the Jewish studies department and the librarians at Fordham to increase awareness about Judaism and Jewish people. “I will not hide that I think it’s an important way to fight antisemitism — to teach Jewish history and Jewish culture in all its colors and in all its experiences,” she said. “It enriches the students’ appreciation and understanding of Jewish life beyond how Jews are usually portrayed.”
The Jewish studies department at Fordham is relatively new: The college began offering a Jewish studies minor in 2016, and opened the department in 2017. At the time, the highlight of the library’s archives was the Rosenblatt Holocaust collection, which was funded by an alumnus. Since 1992, the library has amassed over 11,000 titles, videos and artifacts on the Holocaust, according to librarian Linda Loschiavo.
When Teter arrived, Loschiavo worked with her to bring in historical Passover haggadahs from all over the world. Fordham now possesses two Italian haggadahs from the 1660s, as well as Jewish artifacts from unexpected places, like playbills from Jewish Bollywood.
Last month the university opened the Henry S. Miller Judaica Research Room on the fourth floor of the campus’ main library — named for Fordham’s first Jewish student, who graduated in 1968. Miller, a leader of a financial restructuring firm, is now a trustee of the college.
Fordham President Tania Tetlow described herself jokingly as “a wannabe Jew” at the room’s unveiling. “I’ve understood how deeply intertwined Judaism and Catholicism are,” she said, “and the connections we have of the deep intellectualism of both faiths, of the desire to study text and the interpretation of text going back for thousands of years, of the love of ritual — and the central place of food and guilt!”
The former Jacob Schiff Center on Valentine Avenue. (Julian Voloj)
“At the moment, we envision that the research room will be a space for exhibitions that would foster the curatorial skills of our students and that will bring Jewish art and artists to campus,” Teter said. “We would now be able to display their art and combine the exhibitions with some items from the Judaica collection.”
The research room is currently displaying Voloj’s Bronx photographs, along with some of the recently acquired local archival materials, curated by sophomore Reyna Stovall, who is interning in Fordham’s Jewish studies department this semester.
“It is really, really rewarding,” said Stovall, who is Jewish. Stovall became involved in the Jewish studies department because of her interest in Holocaust studies, but as she began her internship, she was excited to work on the archives cataloging the once thriving Jewish history of the Bronx.
The yearbook photo of Frank Meshnick (bottom right), who graduated from Morris High School in Morrisania in 1931. (Julia Gergely)
“It’s pretty amazing that they have the collection to begin with,” she added. “It really shows Fordham’s commitment to diversity and inclusivity that they’re willing to take on this massive collection of Judaica, even though that’s not the religion that the school was founded on.”
Teter estimates there are about 300 Jews among the school’s 15,000 undergrads. As a result, the Center for Jewish Studies and the research room offers students from all backgrounds the opportunity to learn more about Judaism — as well as marginalized communities in general, and connect their stories to their own lives.
“Our identity grew to showcase Jewish studies at the intersection and in conversation with other fields and areas of study,” Teter explained.
The Center’s goal, she added, is “to make students, faculty and the public realize that studying Jews is not just for Jews, and that they can learn so much about the areas of their own concern and interest by studying Jews.”
“Something magical happens when you give students the opportunity to work with historical artifacts, and really touch history,” Teter said. “That’s what I think inspired the director of the library to devote that space to that kind of research and to that kind of student experience.”
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50 years after the Dirty War, Argentinians remember the Jews who ‘disappeared’
(JTA) — BUENOS AIRES — As Argentina marks the 50th anniversary of the 1976 military coup, a lesser-known aspect of the dictatorship is gaining attention: the disproportionate number of Jews among the disappeared.
Estimates suggest that as many as 1,900 Jews were abducted, tortured and murdered by the military junta during the six-year Dirty War, when many sources say 30,000 people were disappeared. Depending on the source, Jews represented 5% to 8% of the total, even though Jews made up less than 1% of Argentina’s population at the time.
That grim history is being explored in educational initiatives by Argentina’s Jewish community, aimed at younger generations and focused on understanding how the dictatorship operated and the disproportionate suffering it inflicted on Jews.
“The Jews were subjected to a particular form of treatment that resulted in greater brutality on the part of the repressive forces,” according to a new curriculum released by the education department of AMIA, the Jewish community center in Buenos Aires. “The experience of Jewish Argentines who were victims of state terrorism was marked by a strong antisemitic imprint among many members of the task forces.”
The AMIA project includes meetings between Jewish youth and relatives of the Jewish “disappeared,” as well as visits to memorial sites. Some 1,000 students are expected to take part this month.
A parallel digital project, Eduiot (“Testimonies”), documents the stories of Jewish victims of the military dictatorship and includes meetings between relatives of the disappeared and high school students.
The materials rely on personal testimonies to explain the human impact of the dictatorship and to put individual stories in the broader historical context.
Eduiot includes the story of Fernando Ruben Brodsky, a 22-year-old student who disappeared in 1979, including accounts from relatives who continue to seek answers. His mother, Sarah Brodsky, shares accounts of her son, a psychology student and kindergarten teacher who was abducted from his home on Aug. 8 and never seen again.
The testimonials relate how security forces subjected Jews to antisemitic abuse when they were kidnapped or detained, including Nazi language and symbols and “special” interrogations reserved for Jews.
The anniversary comes amid renewed debate over how Argentina interprets the dictatorship. President Javier Milei’s government has called for a broader account that also includes victims of left-wing guerrilla violence, which some suggest is a way to minimize the crimes of the dictatorship. Milei and other voices close to the government have also questioned the 30,000-victim figure, promoting a lower number (often 9,000).
Under the junta, the military and state security forces targeted suspected left-wing sympathizers, including students, unionists, journalists and activists.
In 1979, Jewish advocacy groups such as the Anti‑Defamation League expressed grave concern over the disappearances, focusing on the Jewish victims, and Jewish families in Argentina and abroad helped compile lists of the missing. According to an ADL official at the time, “Jews are not specifically targeted as Jews. However, the security agents tend to be suspicious of Jews.”
The best-known Jewish target of the state was journalist Jacobo Timerman, who published a left-leaning newspaper, La Opinion. In 1977, the generals who ruled Argentina shut down the paper and imprisoned Timerman. Among other things, Timerman was accused of masterminding a plot to establish a Jewish homeland in the remote Patagonia region of southern Argentina.
He survived, and in his 1981 memoir, “Prisoner Without a Name, Cell Without a Number,” he recounted how he was subjected to torture during his 2 1/2 years in confinement.
According to Eduiot, Jewish advocacy for the disappeared “proved effective in bringing early attention to human rights violations.” The U.S. Congress launched investigations, and in a 1978 article in Le Monde, novelist and Holocaust survivor Marek Halter compared the persecution of Argentine Jews to Nazi-era atrocities.
The Eduiot site includes photographs and audiovisual material, and features the accounts of parents, siblings, cousins, nephews and nieces of Jews persecuted and disappeared under the dictatorship.
“Because every testimony matters and holds great value,” according to its website. “Because these dark episodes of our history must never be repeated, and because we want each of the disappeared to have a space of remembrance on this site, helping families sustain their memory and uphold the call for justice.”
The post 50 years after the Dirty War, Argentinians remember the Jews who ‘disappeared’ appeared first on The Forward.
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Fortnite tops ADL’s new ‘leaderboard’ ranking video games on antisemitism safeguards
(JTA) — The online video game Fortnite tops the Anti-Defamation League’s “leaderboard” ranking online video game companies on their efforts to curb antisemitism and extremism on their platforms.
The Online Gaming Leaderboard, which the antisemitism watchdog billed as the “first comprehensive public evaluation” of how online multiplayer games address antisemitism, ranked 10 popular online games based on safety features, moderation, player protections and written policies meant to address antisemitism and hate.
Fortnite was followed at the top of the rankings by Grand Theft Auto Online, Call of Duty and Minecraft. Games labeled as having “limited protection” by the ADL included Counter-Strike 2 and PUBG: Battlegrounds.
Madden NFL, Valorant, Clash Royale and Roblox, a collaborative computer gaming platform for children as young as 7, were ranked as having “moderate protection.”
“Without strong safeguards, these platforms can become breeding grounds for harassment and hateful activity that harms players directly, normalizes hateful ideologies and damages trust,” Jonathan Greenblatt, the CEO of the ADL, said in a statement Wednesday. “This leaderboard provides the transparency that parents, gamers and the industry need to understand where companies are succeeding and where urgent improvements are necessary.”
The leaderboard’s release coincided with a landmark Los Angeles jury verdict finding Meta and YouTube liable for harming a young user through addictive design features.
In the virtual worlds of online gaming, players have posted abusive messages in chats, created antisemitic imagery and even given themselves bigoted usernames.
While Fortnite ranked first, the popular online game has also previously faced scrutiny over allegations that it enabled antisemitic content. Last September, it disabled a character dance feature after users said its gestures resembled a swastika.
Roblox, which has long faced criticism over content moderation, has also been the subject of controversy, including in 2022 when it removed a user-created simulation of a Nazi gas chamber. In the wake of the Oct. 7 attacks in 2023, the Israeli government also urged users to report pro-Palestinian activity in the game that it said included antisemitic content.
The post Fortnite tops ADL’s new ‘leaderboard’ ranking video games on antisemitism safeguards appeared first on The Forward.
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Iran Posts AI Video Showing Missile Striking Statue of Liberty
An Israeli air defense system intercepts a ballistic missile barrage launched from Iran to central Israel during the missile attack, February 27, 2026. Photo: Eli Basri / SOPA Images via Reuters Connect
Iran on Tuesday released an AI-generated video depicting a missile striking the Statue of Liberty in New York Harbor, a global symbol of American freedom and democracy, in one of the regime’s latest propaganda efforts to influence public perception abroad.
Shared by Iranian state broadcaster IRIB as well as a Telegram channel affiliated with the Islamic Revolutionary Guard Corps (IRGC), the minute-long video ends with the slogan “One vengeance for all.”
IRGC Official Telegram Channel Releases AI Video Depicting Iranian Ballistic Missile Strike on United States, Hitting New York City and Toppling Statue of Liberty Shown as Idol of Baal Holding Babylonian Talmud pic.twitter.com/JhgNgHW2Zz
— MEMRI (@MEMRIReports) March 25, 2026
The video was also circulated by Russian state outlet RT, in what appears to be a stark and symbolic threat against the United States.
‘ONE VENGEANCE FOR ALL’ — Iran ‘bombs’ the Statue of Liberty WITH THE HEAD OF BAAL pic.twitter.com/6tPH15fqkZ
— RT (@RT_com) March 25, 2026
Since the start of the US-Israel war with Iran, which began on Feb. 28, Iranian officials have ramped up their propaganda and disinformation efforts, trying to portray Washington and Jerusalem as responsible for decades of regional conflict while seeking to influence left-leaning Americans to mobilize domestic opposition to the war.
This latest widely circulated video presents a striking sequence portraying the United States as the world’s enemy, drawing on imagery from the dispossession of Native Americans and the atomic bombings of Japan to the Vietnam War and more recent Middle Eastern conflicts to craft a sweeping narrative of American aggression.
The clip also features footage alluding to a child on Jeffrey Epstein’s private island — a recurring theme in Iran’s messaging used to suggest that US President Donald Trump launched the current war to distract the public from the Epstein scandal, in which the late financier was convicted of running a sex-trafficking ring involving underage girls and, allegedly, various influential figures.
Later in the video, AI-generated figures of Iran’s former Supreme Leader Ayatollah Ali Khamenei and the late Iranian Major General Qassem Soleimani are shown gazing skyward. Khamenei was killed in an Israeli airstrike on Feb. 28, and Soleimani was killed in a US drone strike in 2020.
The final sequence of the video depicts a missile in Iranian colors striking the Statue of Liberty in New York Harbor, whose head has been replaced with that of Baal, a false god from the Bible, while the statue holds the Talmud, a key collection of Jewish religious teachings and laws.
This video is the latest example of AI-generated propaganda released since the start of the war with Iran.
Last week, Chinese state television CCTV released a separate AI-generated clip illustrating Beijing’s perspective on the Strait of Hormuz crisis, featuring Persian cats in martial arts combat and an eagle-headed human representing the United States.
Experts note that Russian dissemination of Tehran’s video reflects a broader coordinated effort to use visual propaganda to challenge US foreign policy and influence global perceptions amid rising regional tensions.
The latest video came as the US and Iran began engaging in diplomacy over a possible resolution to the war, although Tehran has reportedly responded negatively to Washington’s proposal.