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In Turkey, a festival revives a jewel of the Sephardic world and aims to break stereotypes

IZMIR, Turkey (JTA) — Prague has the dubious honor of being chosen by Adolf Hitler to be a record of what he hoped would be the vanquished Jews of Europe. The Nazis left many of the city’s synagogues and Jewish sites relatively intact, intending to showcase them as the remnants of an extinct culture.

That has made Prague a popular tourist destination for both Jewish travelers and others interested in Jewish history since the fall of the Iron Curtain: the city provides an uncommon look into the pre-war infrastructure of Ashkenazi Europe.

Could Izmir, Turkey’s third largest city, become a Sephardic version, in terms of history and tourism? That’s the goal for Nesim Bencoya, director of the Izmir Jewish Heritage project. 

The city, once known in Greek as Smyrna, has had a Jewish presence since antiquity, with early church documents mentioning Jews as far back as the second century AD. Like elsewhere in the Ottoman Empire, though, its community grew exponentially with the influx of Sephardic Jews who came after their expulsion from Spain. 

At its peak, the city was home to around 30,000 Jews and was the hometown of Jewish artists, writers and rabbis — from the esteemed Pallache and Algazii rabbinical families, to the musician Dario Marino, to the famously false messiah, Shabbetai Zevi, whose childhood home still stands in Izmir today. 

Today, fewer than 1,300 remain. The establishment of the state of Israel, coupled with a century of economic and political upheaval, led to the immigration of the majority of Turkish Jewry. 

“From the 17th century, Izmir was a center for Sephardic Jewry,” Bencoya told the Jewish Telegraphic Agency. “We can’t recreate that, but we cannot forget that either.”

Izmir is located on Turkey’s Aegean coast. (David I. Klein)

Celebrating in the former Jewish quarter

Bencoya, who is in his late 60s, was born in Izmir but spent most of his adult life in Israel, where he led the Haifa Cinematheque, but he returned to Izmir 13 years ago to helm the heritage project, which has worked to highlight the the culture and history of Izmir’s Jewish community.

Over nine days in December that included the week of Hanukkah, thousands attended the annual Sephardic culture festival that he has organized since 2018. The festival included concerts of Jewish and Ladino music, traditional food tastings, lectures on Izmir’s Jewish community, and — since it coincided with Hanukkah and also a Shabbat — both a menorah lighting ceremony and havdalah ceremony were conducted with explanations from Izmir’s leading cantor, Nesim Beruchiel. 

This year’s festival marked a turning point: it was the first in which organizers were able to show off several of the centuries-old synagogues that the project — with funding from the European Union and the local municipality — has been restoring. 

The synagogues, most of which are clustered around a street still called Havra Sokak (havra being the Turkish spelling of the Hebrew word chevra, or congregation) represent a unique piece of cultural heritage. 

Nesim Bencoya speaks from his office next to the restored Sinyora Synagogue in Izmir. (David I. Klein)

Once upon a time, the street was the heart of the Jewish quarter or “Juderia,” but today it is right in the middle of Izmir’s Kemeralti Bazaar, a bustling market district stretching over 150 acres where almost anything can be bought and sold. On Havra Sokak, the merchants hock fresh fruits, and hopefully fresher fish. One street to the south one can find all manner of leather goods; one to the north has markets for gold, silver and other precious metals; one to the west has coffee shops. In between them all are other shops selling everything from crafts to tchotchkes to kitchenware to lingerie. 

Several mosques and a handful of churches dot the area, but the synagogues revive a unique character of the district that had been all but lost.  

“The synagogues here were built under the light of Spain. But in Spain today, there are only two major historic synagogues, Toledo and Cordoba, and they are big ones. You don’t have smaller ones. Here we have six on one block, built with the memory of what was there by those who left Spain,” Bencoya said. 

Those synagogues have been home to major events in Jewish history — such as when Shabbetei Zvi broke into Izmir’s Portuguese Synagogue one Sabbath morning, drove out his opponents and declared himself the messiah (he cultivated a large following but was later imprisoned and forced to convert to Islam). The synagogue, known in Turkish as Portekez, was among those restored by the project. 

Today, only two of Izmir’s synagogues are in regular use by its Jewish community, but the others that were restored are now available as exhibition and event spaces. 

Educating non-Jews

Hosting the festival within Izmir’s unique synagogues has an additional purpose, since the overwhelming majority of the attendees were not Jewish. 

“Most of the people who come to the festival have never been to a synagogue, maybe a small percentage of them have met a Jew once in their lives,” Bencoya said. 

That’s particularly important in a country where antisemitic beliefs are far from uncommon. In a 2015 study by the Anti-Defamation League, 71% of respondents from Turkey believe in some antisemitic stereotypes

The festival included concerts of Jewish and Ladino music, traditional food tastings and lectures on Izmir’s Jewish community.(David I. Klein)

“This festival is not for Jewish people to know us, but for non-Jews,” Bencoya said. Now, “Hundreds of Turkish Muslim people have come to see us, to listen to our holidays and taste what we do.”

Kayra Ergen, a native of Izmir who attended a Ladino concert and menorah lighting event at the end of the festival, told JTA that until a year ago, he had no idea how Jewish Izmir once was. 

“I know that Anatolia is a multicultural land, and also Turkey is, but this religion, by which I mean Jewish people, left this place a long time ago because of many bad events. But it’s good to remember these people, and their roots in Izmir,” Ergen said. “This is so sad and lame to say out loud, but I didn’t know about this — that only 70 years ago, 60% of this area here in Konak [the district around Kemeralti] was Jewish. Today I believe only 1,300 remain. This is not good. But we must do whatever we can and this festival is a good example of showing the love between cultures.”

“I think it’s good that we’re respecting each other in here,” said Zeynep Uslu, another native of Izmir. “A lot of different cultures and a lot of different people. It’s good that we’re together here celebrating something so special.”

Izmir’s history as a home for minorities has not been all rosy. At the end of the Ottoman period, the city was around half Greek, a tenth Jewish and a tenth Armenian, while the remainder were Turkish Muslims and an assortment of foreigners. In the Greco-Turkish war of 1919-1922 — remembered in Turkey as the Turkish War of Independence — the Greek and Armenian quarters of Izmir were burned to the ground after the Turkish army retook the city from the Greek forces, killing tens of thousands. A mass exodus of the survivors followed, but the Jewish and Muslim portions of the city were largely unharmed.

Izmir is not the only city in Turkey which has seen its synagogues restored in recent years. Notable projects are being completed in Edirne, a city on the Turkish western border near Bulgaria, and Kilis, on its southeastern border near Syria. Unlike Izmir, though, no Jews remain in either of those cities today, and many have accused the project of being a tool for President Recep Tayyip Erdogan’s government to assuage accusations of antisemitism, without actually dealing with living Jews. 

Losing Ladino and a ‘quiet’ mindset

Bencoya lamented that he is among the last generation for whom Ladino — the Judeo-Spanish language traditionally spoken by Sephardic Jews, but only spoken by tens of thousands today — was at least a part of his childhood. 

“When you lose language, it’s not only technical, it’s not only vocabulary, it’s a whole world and a way of thinking,” Bencoya said. 

The project is challenging a local Jewish mentality as well. Minority groups in Izmir, especially Jews, “have for a long time preferred not to be seen, not to be felt,” according to Bencoya.

That mindset has been codified in the Turkish Jewish community’s collective psyche in the form of a Ladino word, “kayedes,” which means something along the lines of “shhh,” “be quiet,” or “keep your head down.”

“This is the exact opposite that I want to do with this festival — to be felt, to raise awareness of my being,” Bencoya said. 

The Bikur Holim Synagogue is one of the few still functioning in Izmir. (David I. Klein)

One way of doing that, he added, was having the festival refer to the community’s identity “as Yahudi and not Musevi!” Both are Turkish words that refer to Jews: the former having the same root as the English word Jew — the Hebrew word Yehuda or Judea — while the latter means “follower of Moses.”

“Yahudi, Musevi, Ibrani [meaning Hebrew, in Turkish] — they all mean the same thing, but in Turkey, they say Musevi because it sounds nicer,” Bencoya said. “To Yahudi there are a lot of negative superlatives — dirty Yahudi, filthy Yahudi, and this and that. So I insist on saying that I am Yahudi, because people have a lot of pre-judgements about the name Yahudi. So if you have prejudgements about me, let’s open them and talk about them.”

“I am not so romantic that I can eliminate all antisemitism, but if I can eliminate some of the prejudgements, then I can live a little more at peace,” he added.

So far, he feels the festival is a successful first step. 

“The non-Jewish community of Izmir is fascinated,” Bencoya said. “If you look on Facebook and Instagram, they are talking about it, they are fighting over tickets, which sell out almost immediately.” 

Now, he is only wondering how next year he will be able to fit more people into the small and aged synagogues. 

“For Turkey, [the festival] is very important because Turkey can be among the enlightened nations of the world, only by being aware of the differences between groups of people, such as Jews, Christians, others, and Muslims,” he said.


The post In Turkey, a festival revives a jewel of the Sephardic world and aims to break stereotypes appeared first on Jewish Telegraphic Agency.

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Woody Allen’s biggest fans were easy marks for a fake monologue about antisemitism

Those still wondering “what would Woody Allen say about today’s antisemitism” were treated to what looked like an answer last week in the form of a viral monologue bemoaning the price of coffee in a roast of Ivy-educated anti-Zionism.

The only issue: It seems to be entirely fake.

The post, according to X, where the post first gained traction, was initially posted in Spanish by a pro-Israel writer named Simy Benarroch and was originally the work of a previous Russian writer named Rami Yudovin.

As hoaxes go, this one seemed credible at first glance. It’s hard not to read it in Allen’s nasal voice. It has his cadence, his references to philosophers and the inclusion of an intrusive female relative that are his hallmarks, leading many who didn’t believe this to be genuine to conclude a prompt was fed through an AI mimic. (It’s not the first time something like this has happened.)

But there are tells for those looking. See the fourth paragraph, in which Allen encounters protesters outside a synagogue: “I was walking through Brooklyn thinking about death.”

From a ripe young age, Allen has perseverated on the end, but walking through Brooklyn? Now? That far from the Upper East Side? I’m skeptical.

This could all, of course, be a rhetorical flourish. The types of woke stereotypes the author plays with, i.e.: “someone with a scarf [presumably a keffiyah], who looks like he writes poems about his own beard, explains to you — with help from Heidegger and Nietzsche — why the existence of Jews is a form of aggression and a threat to humanity,” have a home in his native borough.

The thrust of this argument, that pro-Palestinian protesters use the language of the academy to justify the oldest hatred is hardly novel. They are in fact facile to the point of tracking with Allen’s own “witch hunt” comments about #MeToo (for which he said he should be the poster boy; he achieved this in a sense, but not in the way he meant.)

But if this is any type of Allen, it’s one of his characters, not the man himself.

“My grandmother, by the way, lived through actual Nazis,” the author writes, of hearing a protester indulging in Holocaust inversion. “She hid in a basement in Poland with a man who coughed so hard the Germans could have found them just from the bronchial racket.”

Allen’s grandparents were in the U.S. during World War II, but nice line.

John Podhoretz slammed this forgery, remarking how the real auteur has been “shamefully silent since October 7.”

This is an odd kind of indictment, aside from not being strictly true.

Who, exactly, would Allen reach in his activism for Jews? Should he shift to advocacy, he would likely find the exact same audience that shared the fake and found themselves nodding reverently along.

Perhaps this bodes well for Allen’s continued influence on the segment of the population still dying to hear his insights. Woody Allen may be 90, cancelled and taking a break from making movies, but Woody A.I.len can live forever.

The post Woody Allen’s biggest fans were easy marks for a fake monologue about antisemitism appeared first on The Forward.

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U.S. launches attacks on Iran as negotiations over a peace deal drag out

(JTA) — The United States announced it had launched defensive strikes on Monday in Southern Iran, targeting Iranian missile sites and boats it believed were placing mines.

The move threatens to derail an already fragile ceasefire between the United States, Iran and Israel aimed at giving the U.S. and Iran space to hammer out a deal to end the hostilities. It also comes as U.S. President Donald Trump told several Muslim allies participating in consultations over a deal that they should normalize relations with Israel in exchange for the U.S. inking the agreement.

U.S. Central Command Spokesperson Navy Capt. Tim Hawkin said in a statement issued Monday that strike targets “included missile launch sites and Iranian boats attempting to emplace mines.”

He added that U.S. forces “conducted self-defense strikes … to protect our troops from threats posed by Iranian forces,” and that CENTCOM “continues to defend our forces while using restraint during the ongoing ceasefire.”

The attacks were conducted in the port city of Bandar Abbas around the strait of Hormuz, according to Iran’s Islamic Revolutionary Guard Corps, as cited by CNN.

The strikes came just 24 hours after President Donald Trump posted on his Truth Social platform that he had instructed his representatives to “not rush into a deal,” stressing that “time is on our side.” Trump emphasized in the message that Iran “cannot develop or procure a Nuclear Weapon,” a key aim of the American military effort but one the president had not referred to in comments over the weekend that a deal was close.

Trump noted in another post Sunday that the deal was not yet “fully negotiated,” but that if he makes a deal with Iran it “will be a good and proper one,” and that he does not “make bad deals.”

Trump’s comments came as several GOP voices have expressed concerns about a deal he said Saturday was “largely negotiated.” Trump’s posts Sunday came after Sen. Ted Cruz (R-Texas) posted on X that the reported terms of the agreement would be a “disastrous mistake.”  

Trump also stated on Truth Social Monday that Muslim countries should “mandatorily” sign on to the Abraham Accords as part of any agreement to end the war between Iran and Israel.

He named Saudi Arabia, Qatar, Pakistan, Turkey, Egypt and Jordan, though he said it might be possible for a couple to be exempted.

Following the U.S. strikes on Monday, Secretary of State Marco Rubio told reporters in India Tuesday that the Strait of ‌Hormuz has to be open, “one way or the other,” and that negotiations with Iran could “take a few days.”

Meanwhile, several media outlets reported that Iran announced Tuesday that it had executed Gholamreza Khani Shekerab for ​alleged espionage ⁠and ​intelligence cooperation ​with Israel.

This article originally appeared on JTA.org.

The post U.S. launches attacks on Iran as negotiations over a peace deal drag out appeared first on The Forward.

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A stronger shekel has become a pressing problem for Americans building lives in Israel

(JTA) — Yisrael HaBahiyir saved for more than a year to make his dream of moving to Israel come true.

But just weeks after leaving upstate New York, where he had been managing operations for a synagogue, he got a cruel reality check when he transferred his rent money from his American bank account to Western Union to pay his Tel Aviv landlord.

“I sent the same amount I normally transfer and went to pick it up. It was about 300 shekels short. I said something to the cashier, like, ‘I think you gave me the wrong rate,’” HaBahiyir recalled. “That’s when I realized the shekel was strengthening.”

It’s an experience that Americans in Israel — and Israelis who depend on American dollars — are increasingly facing, as the Israeli shekel has strengthened to near-record highs. While the currency’s strength has been good news to many Israelis who worried that years of war would harm the economy, it is having wide-ranging and often challenging ramifications for immigrants and Israeli nonprofits.

Many Americans who move to Israel have chosen to keep some or all of their assets in dollars, whether to hedge against shekel volatility, maintain financial ties to the United States or preserve flexibility should they ever return.

When the dollar is relatively strong compared to the shekel, as was the case for much of the past decade, that arrangement is advantageous. Assets held in dollars go further in an Israeli economy priced in shekels, giving American immigrants greater purchasing power for everyday expenses.

But now, with the shekel trading at less than three to a dollar, its most favorable rate in three decades, anyone trying to make a life in Israel using U.S. dollars is feeling the squeeze.

“Before, $1,500 would get me close to 6,000 shekels and cover my bills,” said Lauren Adilav, who works as a freelance editor for American authors. “I’m relying on money from the U.S. to cover my rent. If the shekel gets any stronger, I don’t know if I can.”

The exchange rate isn’t just punishing Americans in Israel. It’s also putting extreme pressure on the many Israeli charities and organizations that depend on donations from Jews abroad. Aish Hatorah, the Orthodox outreach organization based in Jerusalem, announced last month that it had laid off several employees and twice delayed salary payments to staff amid funding shortfalls driven largely by the strengthening shekel.

Leket Israel, the food rescue organization, has also felt the pressure. Its founder, Joseph Gitler, said the shift had made clear that Israeli nonprofits can no longer rely solely on overseas support. Shmulie Russel, director of Makom LaLelev, told JTA that his nonprofit, which provides direct aid to those recovering from addiction, is facing a similar financial crunch and might soon be forced to find ways to cut expenses.

“This is the biggest conversation happening in the Israeli NGO sector right now — how to deal with the strength of the shekel,” said Leah Aharoni, executive director of the group Our People, which helps Russian-speaking Jews immigrate to Israel. The majority of donations to Our People are made in dollars.

So far, Aharoni said, the organization has delayed making new hires. She anticipates more challenges ahead.

“It has made it absolutely impossible to plan,” she said. “This is happening across the NGO sector. We haven’t been forced to cut programs yet, but it’s only a matter of time.”

Aharoni added that she hasn’t wanted to raise the issue with her donors. “Everyone is reluctant to speak out, as donors are already feeling the fatigue of three years of war. Israel just isn’t at the top of their priorities anymore, and now we’re coming back to ask them to make up the difference,” she said. “So we cut where we can.”

The strength of the shekel has come as a surprise to many Israelis, who expected the economy to be weakened by yet another war, this time with Iran, that cratered tourism and heightened instability in daily life. Yet much of the shekel’s gain against the dollar has actually stemmed from the war, as the dollar has weakened and investors have flocked to Israel’s high-tech sector, and particularly its defense industry, which has been buoyed by the conflict.

“The high-tech industry, which historically leads growth in Israel, has been minimally hurt by the war given its reliance on international connections — and it continued to grow even in 2024, the worst year of the war,” said Michel Strawczynski, professor of economics at Hebrew University.

High-tech exports reached $78 billion in 2024, and in the first half of 2025, high-tech accounted for 57% of all Israeli exports, the highest share ever recorded.

For Adilav, who moved from Jerusalem to the West Bank to manage her costs since moving to Israel from upstate New York more than two decades ago, spending in the tech sector is cold comfort.

“The shekel being strong might be good for the 10 billionaires who dream up some app and sell it to Google for $40 billion, but it really affects the rest of us,” she said.

Exporters, meanwhile, have counter-intuitively watched their profit margins dwindle as the shekel gains. They are paid for their products in dollars, so as the shekel strengthens and the dollar weakens, they end up with fewer and fewer shekels to fund their operations and pay workers’ salaries.

The pinch is also coming for Americans who are buying Israeli real estate — a transaction that often happens “on paper,” or with Americans entering a contract to buy an apartment or home that is still being built. Those contracts rarely account for a volatile exchange rate.

“When their upcoming payment might have been 400,000 shekels, now they’re getting hit harder in dollars,” said Nachi Paris, a Jerusalem-based real estate agent who specializes in high-end properties.

Paris said contracts for apartments in development typically prohibit transfers before a buyer takes possession, leaving buyers legally obligated to spend more than they expected when they signed.

He said he believed concerns about antisemitism in the United States could drive middle-class American Jews who cannot afford second properties to make Israel their primary residence instead. But the exchange rate could be an obstacle.

“There’s a point where they can’t afford it,” Paris said. “Right now, it’s still psychological. They can still afford it, and Zionism is involved, and they want to move here, but there comes a point when you can’t afford it.”

With economists warning a stronger shekel can lead to employment drops and other negative consequences, calls have been growing on the Bank of Israel to intervene. But its options are limited, according to Strawczynski, who noted that paused rate cuts and rising inflation from oil prices and flight costs constrain the bank’s ability to act at least until the war ends.

For now, Americans in Israel are paying the price. Judy Diamond moved from New York four years ago with the goal of fully retiring from her career in finance. Not only has she set that aside as an immediate ambition, but she is trying to break her lease in the upscale Katamon neighborhood of Jerusalem because she can see that her savings, in dollars, won’t stretch as far as she anticipated.

“I just can’t afford my rent anymore,” Diamond said. “It’s keeping me up at night. It worked for three and a half years, and now the financial aspect of it has fallen apart.”

For Joel Haber, a Jerusalem-based guide who moved to Israel in 2009, the shekel’s rise has come at an especially painful time, when yet another war stopped the flow of travelers who pay hundreds of dollars for his food tours of his adopted city and its famous market.

“The battered dollar has been more of an added insult to the injury of the war,” he said.

Haber always quotes his prices in dollars, even for visitors not from the United States. “It’s a lot less scary to see a price of $300 than 900 shekels, especially for unfamiliar tourists,” he said.

Now, due to the strength of the shekel, Haber has taken what amounts to a 20% pay cut over the last year. He would like to raise his prices, but with the cost of visiting Israel already so high and a 50% reduction in tourist visits compared to 2022, Haber can’t afford to lose any more customers.

“I want to raise my prices so I can still pay my bills,” he said. “But if I look at it from the tourists’ perspective, it’s getting even more difficult for them to afford Israel. It hurts us both.”

This article originally appeared on JTA.org.

The post A stronger shekel has become a pressing problem for Americans building lives in Israel appeared first on The Forward.

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