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In Chicago, a Black-led church and a Jewish community are addressing painful history through a Sukkot festival
CHICAGO (JTA) — Earlier this month, 40 people gathered in Chicago’s Lawndale neighborhood to design a sukkah.
But they hadn’t come together only to build a hut for the upcoming Jewish festival of Sukkot, which begins on Friday evening and revolves around Jews erecting and dwelling in temporary structures for a week.
For this interfaith, intergenerational group, constructing the impermanent space was a step forward in what they hope is an enduring relationship between a Jewish community on Chicago’s North Side and a Black-led church on the West Side.
“Interfaith, interracial, cross-city, cross-neighborhood relationship building does not happen overnight,” said Rabbi Lizzi Heydemann of Mishkan Chicago, the Jewish prayer community partnering on the project. “It’s taken over a year for us to get together three times, four times. This sustained effort of people to continue to build relationships takes a long time.”
The sukkah project is part of the Chicago Sukkah Design Festival, which was launched last year and aims to build connections between the predominantly Black West Side community of Lawndale and the city’s Jewish community, which was once centered in that neighborhood. As part of the festival, which will take place in Lawndale from Oct. 1-15, architects partner with local neighborhood organizations to build the sukkahs, which are repurposed as permanent structures following the festival.
This year, six organizations are building sukkahs, which will later become sites ranging from a pavilion for meditation or a tool library. Mishkan is the only synagogue participating in the festival, and it is building its sukkah in collaboration with the Lawndale Christian Legal Center, a legal services initiative founded by the Lawndale Christian Community Church.
Through building the sukkah, which will later serve as a memorial to 41 victims of gun violence who were part of the legal center, the communities hope to reckon both with present tragedy and historical pain.
The sukkah’s design will address the departure of Jews from Lawndale during the postwar “white flight” era, when white residents left newly integrated urban neighborhoods en masse for the suburbs. Lawndale once had 60 synagogues and 75,000 Jewish residents. By the mid-1950s, only 500 were left.
“It’s a sad, hard, important-to-reckon-with piece of Jewish history in Chicago,” said Heydemann, who delivered a sermon on that topic to the church on a Sunday last year. That Sunday was also Tisha B’Av, the Jewish fast day that commemorates the destruction of the ancient Holy Temples in Jerusalem.
“There are people from the congregation who remember when Jews and Black people both lived in the neighborhood before Jews moved out of the neighborhood, and that was a powerful conversation,” said Diana Collymore, a deacon who has been active in Lawndale Christian Community Church since 2014. “That’s one of the strongest pieces that stayed with people. There were people from Mishkan who remembered what street the grandpa or mom or dad grew up on here.”
The communities are collaborating with two firms: Architecture for Public Benefit and Trent Fredrickson Architecture, whose architects also hope to honor that shared history and create something that is responsive to the community’s needs, backgrounds and experiences.
“One of the community members was talking about this old Jewish restaurant that now doesn’t exist anymore and whenever she would go there she would feel welcome and at home,” said Chana Haouzi, the founder of Architecture for Public Benefit. “We just spoke of feeling invited and like that you could stay as long as you like.”
The relationship between Mishkan and Lawndale Christian began when Heydemann and the church’s lead pastor, Jonathan Brooks, who is also known as Pastah J, participated in a program for early-career clergy at the University of Chicago Divinity School. They have spoken to each other’s congregations and hope for the sukkah-building process to bring their members closer together.
Members are already finding commonalities between the two congregations.
“The Jewish community that came here from Europe, they were driven here from trauma and harm, and the African-American community that came from the South in the Great Migration, they too were fleeing trauma,” Collymore said. “And both have faith and they believe in a God, and their faith brought them and encouraged them and directed them and kept them and settled them in this space.”
One way the communities are connecting and confronting the past is through shared scripture. The group designing the sukkah found meaning in a well-known passage from Ecclesiastes, which is read in synagogue on Sukkot and relates how there is a time and a season for everything under the sun.
The two groups studied the passage, interpreting and analyzing the Hebrew and translated versions. Its text will later be emblazoned on the sukkah’s walls in Hebrew script, transliterated Hebrew and English.
“There’s appreciation around that Ecclesiastes passage,” Collymore said. “Having scripture out of both of our faiths, and especially the kind of passage so appropriate for the way things have changed here, I think this is a catalyst for more deeper conversations.”
The sukkah will have three main walls, which will feature shelves lined with vessels that contain artifacts contributed by the community to share stories and create moments of connection. At one gathering, participants painted and decorated rocks with designs and messages inspired by the passage from Ecclesiastes.
“We’ve documented a lot of the discussion, and I think ultimately it was this idea of understanding how these two communities work together and seeing the points of commonality and the focus on loving and caring for each other and putting people first and also God,” Haouzi said. “It’s really that idea that ends up being manifested in the design itself.”
In addition, Mishkan members have participated in a walking tour of the church’s community spaces and initiatives. In addition to the health center and the legal aid center, the church has a fitness center, a café with a roof deck, an organic farm, a recovery center for men who were recently incarcerated or are in recovery, and other community programs.
“It’s important for predominantly white Jewish people who have been told that they’re not safe in parts of Chicago that don’t look white and Jewish, even if these parts of Chicago used to be their grandparents’ homes, to just come there and see that this neighborhood has incredibly interesting, dynamic people who live here and projects they’re taking on,” Heydemann said. “There’s an incredible amount of [the] neighborhood investing in itself and, beyond the neighborhood, outside people looking and saying, ‘How can we be part of that?’”
When the sukkah design festival opens, the church and Mishkan will host a shared prayer service for the community. They also hope the sukkah provides a space for both shared meals and independent reflection.
“Not only will it be a physical manifestation of this collaboration between both groups but it will also invite other people to join and to host both communities to continue building on their collaboration,” Haouzi said.
Heydemann says her community’s partnership with Lawndale Christian Legal Center has led to members becoming regular monthly donors to the center and reading books that speak to its work. When the sukkah becomes a memorial to victims of gun violence, it will stand in a memorial garden whose design is being led by the legal center.
Heydemann says she hopes that when Jews come to the Sukkah Design Festival, they will feel motivated to do something “to try to reverse the decades of disinvestment.”
“I would hope that Jews across Chicago come to the festival and feel a sense of reawakened connection to this neighborhood, whether or not they have family who ever lived here,” she said. “I would also hope that Jewish people would see the sukkot and understand their own tradition, Judaism, is this beautiful, dynamic, interesting platform for relationship building across traditions.”
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The post In Chicago, a Black-led church and a Jewish community are addressing painful history through a Sukkot festival appeared first on Jewish Telegraphic Agency.
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Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7
The garden of Temple Sholom Synagogue in Vancouver is a serene and contemplative place to remember the horrific events of Oct. 7, 2023—and the Israeli civilians, soldiers and foreign nationals who […]
The post Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7 appeared first on The Canadian Jewish News.
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Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank
The terms of the newly minted ceasefire agreement to halt fighting between Israel and Hezbollah amounts to a defeat for the Lebanese terrorist group, although the deal may be difficult to implement, according to two leading US think tanks.
The deal requires Israeli forces to gradually withdraw from southern Lebanon, where they have been operating since early October, over the next 60 days. Meanwhile, the Lebanese army will enter these areas and ensure that Hezbollah retreats north of the Litani River, located some 18 miles north of the border with Israel. The United States and France, who brokered the agreement, will oversee compliance with its terms.
The Institute for the Study of War (ISW), in conjunction with the American Enterprise Institute’s Critical Threats Project (CTP), explained the implications of the deal on Tuesday in their daily Iran Update, “which provides insights into Iranian and Iranian-sponsored activities that undermine regional stability and threaten US forces and interests.” Hezbollah, which wields significant political and military influence across Lebanon, is the chief proxy force of the Iranian regime.
In its analysis, ISW and CTP explained that the deal amounts to a Hezbollah defeat for two main reasons.
First, “Hezbollah has abandoned several previously-held ceasefire negotiation positions, reflecting the degree to which IDF [Israel Defense Forces] military operations have forced Hezbollah to abandon its war aims.”
Specifically, Hezbollah agreeing to a deal was previously contingent on a ceasefire in Gaza, but that changed after the past two months of Israeli military operations, during which the IDF has decimated much of Hezbollah’s leadership and weapons stockpiles through airstrikes while attempting to push the terrorist army away from its border with a ground offensive.
Additionally, the think tanks noted, “current Hezbollah Secretary General Naim Qassem has also previously expressed opposition to any stipulations giving Israel freedom of action inside Lebanon,” but the deal reportedly allows Israel an ability to respond to Hezbollah if it violates the deal.
Second, the think tanks argued that the agreement was a defeat for Hezbollah because it allowed Israel to achieve its war aim of making it safe for its citizens to return to their homes in northern Israel.
“IDF operations in Lebanese border towns have eliminated the threat of an Oct. 7-style offensive attack by Hezbollah into northern Israel, and the Israeli air campaign has killed many commanders and destroyed much of Hezbollah’s munition stockpiles,” according to ISW and CTP.
Some 70,000 Israelis living in northern Israel have been forced to flee their homes over the past 14 months, amid unrelenting barrages of rockets, missiles, and drones fired by Hezbollah in Lebanon. Hezbollah began its attacks last Oct. 8, one day after the Palestinian terrorist group Hamas’s invasion of and massacre across southern Israel. The Jewish state had been exchanging fire with Hezbollah but intensified its military response over the past two months.
Northern Israelis told The Algemeiner this week that they were concerned the new ceasefire deal could open the door to future Hezbollah attacks, but at the same time the ceasefire will allow many of them the first opportunity to return home in a year.
ISW and CTP also noted in their analysis that Israel’s military operations have devastated Hezbollah’s leadership and infrastructure. According to estimates, at least 1,730 Hezbollah terrorists and upwards of 4,000 have been killed over the past year of fighting.
While the deal suggested a defeat of sorts for Hezbollah and the effectiveness of Israel’s military operations, ISW and CTP also argued that several aspects of the ceasefire will be difficult to implement.
“The decision to rely on the Lebanese Armed Forces (LAF) and UN observers in Lebanon to respectively secure southern Lebanon and monitor compliance with the ceasefire agreement makes no serious changes to the same system outlined by UN Security Council Resolution 1701, which ended the 2006 Israel-Hezbollah war,” they wrote.
Resolution 1701 called for the complete demilitarization of Hezbollah south of the Litani River and prohibited the presence of armed groups in Lebanon except for the official Lebanese army and the UN Interim Force in Lebanon (UNIFIL).
This may be an issue because “neither the LAF nor the UN proved willing or able to prevent Hezbollah from reoccupying southern Lebanon and building new infrastructure. Some LAF sources, for example, have expressed a lack of will to enforce this ceasefire because they believe that any fighting with Hezbollah would risk triggering ‘civil war,’” the think tanks assessed.
Nevertheless, the LAF is going to deploy 5,000 troops to the country’s south in order to assume control of their own territory from Hezbollah.
However, the think tanks added, “LAF units have been in southern Lebanon since 2006, but have failed to prevent Hezbollah from using the area to attack Israel.”
The post Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank first appeared on Algemeiner.com.
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What Nutmeg and the Torah Teach Us About Securing a Long-Term Future
Here’s a fact from history you may not know. In 1667, the Dutch and the British struck a trade deal that, in retrospect, seems so bizarre that it defies belief.
As part of the Treaty of Breda — a pact that ended the Second Anglo-Dutch War and aimed to solidify territorial claims between the two powers — the Dutch ceded control of Manhattan to the British.
Yes, that Manhattan — the self-proclaimed center of the universe (at least according to New Yorkers), home to Wall Street, Times Square, and those famously overpriced bagels.
And what did the Dutch get in return? Another island — tiny Run, part of the Banda Islands in Indonesia.
To put things in perspective, Run is minuscule compared to Manhattan — barely 3 square kilometers, or roughly half the size of Central Park. Today, it’s a forgotten dot on the map, with a population of less than 2,000 people and no significant industry beyond subsistence farming. But in the 17th century, Run was a prized gem worth its weight in gold — or rather, nutmeg gold.
Nutmeg was the Bitcoin of its day, an exotic spice that Europeans coveted so desperately they were willing to risk life and limb. Just by way of example, during the early spice wars, the Dutch massacred and enslaved the native Bandanese people to seize control of the lucrative nutmeg trade.
From our modern perspective, the deal seems ridiculous — Manhattan for a pinch of nutmeg? But in the context of the 17th century, it made perfect sense. Nutmeg was the crown jewel of global trade, and controlling its supply meant immense wealth and influence. For the Dutch, securing Run was a strategic move, giving them dominance in the spice trade, and, let’s be honest, plenty of bragging rights at fancy Dutch banquets.
But history has a funny way of reshaping perspectives. What seemed like a brilliant play in its time now looks like a colossal miscalculation — and the annals of history are filled with similar trades that, in hindsight, make us scratch our heads and wonder, what were they thinking?
Another contender for history’s Hall of Fame in ludicrous trades is the Louisiana Purchase. In 1803, Napoleon Bonaparte, who was strapped for cash and eager to fund his military campaigns, sold a vast swath of North America to the nascent United States for a mere $15 million. The sale included 828,000 square miles — that’s about four cents an acre — that would become 15 states, including the fertile Midwest and the resource-rich Rocky Mountains.
But to Napoleon, this was a strategic no-brainer. He even called the sale “a magnificent bargain,” boasting that it would “forever disarm” Britain by strengthening its rival across the Atlantic. At the time, the Louisiana Territory was seen as a vast, undeveloped expanse that was difficult to govern and defend. Napoleon viewed it as a logistical burden, especially with the looming threat of British naval power. By selling the territory, he aimed to bolster France’s finances and focus on European conflicts.
Napoleon wasn’t shy about mocking his enemies for their mistakes, once quipping, “Never interrupt your enemy when he is making a mistake.” But in this case, it’s tempting to imagine him swallowing those words as the United States grew into a global superpower thanks, in no small part, to his so-called bargain.
While he may have considered Louisiana to be a logistical headache — too far away and too vulnerable to British attacks — the long-term implications of the deal were staggering. What Napoleon dismissed as a far-off backwater turned out to be the world’s breadbasket, not to mention the backbone of America’s westward expansion.
Like the Dutch and their nutmeg gamble, Napoleon made a trade that no doubt seemed brilliant at the time — but, with hindsight, turned into a world-class blunder. It’s the kind of decision that reminds us just how hard it is to see past the urgency of the moment and anticipate the full scope of consequences.
Which brings me to Esav. You’d think Esav, the firstborn son of Yitzchak and Rivka, would have his priorities straight. He was the guy — heir to a distinguished dynasty that stretched back to his grandfather Abraham, who single-handedly changed the course of human history.
But one fateful day, as recalled at the beginning of Parshat Toldot, Esav stumbles home from a hunting trip, exhausted and ravenous. The aroma of Yaakov’s lentil stew hits him like a truck. “Pour me some of that red stuff!” he demands, as if he’s never seen food before.
Yaakov, never one to pass up an opportunity, doesn’t miss a beat.
“Sure, but only in exchange for your birthright,” he counters casually, as if such transactions are as common as trading baseball cards. And just like that, Esav trades his birthright for a bowl of soup. No lawyers, no witnesses, not even a handshake — just an impulsive decision fueled by hunger and a staggering lack of foresight.
The Torah captures the absurdity of the moment: Esav claims to be “on the verge of death” and dismisses the birthright as worthless. Any future value — material or spiritual — is meaningless to him in that moment. All that matters is satisfying his immediate needs.
So, was it really such a terrible deal? Psychologists have a term for Esav’s behavior: hyperbolic discounting — a fancy term for our tendency to prioritize immediate rewards over bigger, long-term benefits.
It’s the same mental quirk that makes splurging on a gadget feel better than saving for retirement, or binge-watching a series more appealing than preparing for an exam. For Esav, the stew wasn’t just a meal — it was the instant solution to his discomfort, a quick fix that blinded him to the larger, long-term value of his birthright.
It’s the classic trade-off between now and later: the craving for immediate gratification often comes at the expense of something far more significant. Esav’s impulsive decision wasn’t just about hunger — it was about losing sight of the future in the heat of the moment.
Truthfully, it’s easy to criticize Esav for his shortsightedness, but how often do we fall into the same trap? We skip meaningful opportunities because they feel inconvenient or uncomfortable in the moment, opting for the metaphorical lentil stew instead of holding out for the birthright.
But the Torah doesn’t include this story just to make Esav look bad. It’s there to highlight the contrast between Esav and Yaakov — the choices that define them and, by extension, us.
Esav represents the immediate, the expedient, the here-and-now. Yaakov, our spiritual forebear, is the embodiment of foresight and patience. He sees the long game and keeps his eye on what truly matters: Abraham and Yitzchak’s legacy and the Jewish people’s spiritual destiny.
The message of Toldot is clear: the choices we make in moments of weakness have the power to shape our future — and the future of all who come after us. Esav’s impulsiveness relegated him to a footnote in history, like the nutmeg island of Run or France’s control over a vast portion of North America.
Meanwhile, Yaakov’s ability to think beyond the moment secured him a legacy that continues to inspire and guide us to this day — a timeless reminder that true greatness is not built in a moment of indulgence, but in the patience to see beyond it.
The author is a rabbi in Beverly Hills, California.
The post What Nutmeg and the Torah Teach Us About Securing a Long-Term Future first appeared on Algemeiner.com.