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Ukrainian Jewish life has always taken place in Russian. Now a race to translate is underway.
LVIV, Ukraine (JTA) – The rabbis sat around a breakfast table, discussing Russia’s war on the country where they work in a mixture of Yiddish, Hebrew and Russian. They named their hometowns as Lugansk, Lvov and Dnepr, the Russian names for Ukrainian cities that have vaulted into international headlines since Russia invaded Ukraine in February.
Although they were focused on Ukraine’s progress in the fighting, the rabbis uttered not a single word in Ukrainian. How could they? Like the vast majority of Jews in Ukraine, none of them speaks the country’s official language.
Russian has long been the first language for a wide swath of Ukrainians, including the majority of the country’s Jews. But after the Russian invasion, many Ukrainians decided they wanted to speak less Russian and more Ukrainian. Many Jews, similarly horrified by the sight of thousands of Russian soldiers pouring over Ukraine’s borders and wishing to demonstrate their Ukrainian bonafides, have made the same choice — even as it means disrupting a long linguistic tradition.
So when the rabbis’ successors meet for pancakes and sour cream, they will be far more likely to introduce themselves as the rabbis of Luhansk, Lviv and Dnipro, the Ukrainian names for their hometowns that have become the standard in English. They will also likely be able to hand their students and congregants Ukrainian-language versions of central Jewish texts that simply do not exist now.
“Many of my friends say that they are embarrassed to use Russian as a language. They say that we are Ukrainian Jews, and that Russia is a terrorist country fighting us and that we shouldn’t use their language,” said Rabbi Meir Stambler, from Dnipro. “Others say that [Russian president Vladimir] Putin doesn’t own the Russian language. It is an issue.”
He added, “This is something that people are discussing all the time.”
A decade ago, half of Ukrainians said they spoke Russian as their native language. That number has declined to 20%, fueled in part by resentment over Russia’s aggressions in Crimea, a contested region that it annexed by force in 2014. But Jews have remained predominantly Russian-speaking, even in parts of western Ukraine where Ukrainian has long been the dominant language. (Russian and Ukrainian are related linguistically, but their speakers cannot understand each other.)
Russia’s war on Ukraine has Ukrainian Jews playing catchup. Stambler, who heads the Federation of Jewish Communities, a body affiliated with the Hasidic Chabad-Lubavitch movement that operates a network of 36 synagogues around Ukraine, offers a stark prediction: “Within 10 years, every Jew in Ukraine will speak Ukrainian.”
The dominance of Russian among Ukraine’s Jews, who numbered in the tens of thousands before the war, has deep roots.
“The historical trajectory of Jews in what is now Ukraine led them in the 19th century to adopt Russian rather than Ukrainian,” says historian Natan Meir, a professor of Judaic studies at Portland State University. “That was because Ukrainian was perceived as a peasant language that did not have any high culture associated with it, and because there were no economic advantages to adopting Ukrainian at the time.”
Now, the upside of switching to Ukrainian — demonstrating a national allegiance during a time of war — couldn’t be clearer.
“Jews feel quite integrated into Ukrainian society, but a shift, even if it is a gradual shift, to Ukrainian is going to make that more tangible than ever,” Meir said, calling the Russian invasion “absolutely game-changing” for Ukrainian Jews. “They will be perceived even more strongly than they have been as being wholly Ukrainian and part of the fabric of Ukrainian society.”
Most Ukrainian Jews, especially those educated since the collapse of the Soviet Union, can now speak some Ukrainian. But their ability often depends on where they grew up: Many Jews in traditionally Russophone cities such as Odesa, Dnipro or Kharkiv can struggle with the language, while their grandparents often cannot speak it at all.
Books in both Hebrew and Russian sit on a bookshelf at Medzhybizh. (Jacob Judah)
“Not more than 20% were Ukrainian-speaking at home,” says Stambler. “Take President [Volodymyr] Zelensky. He knew Ukrainian, but he didn’t speak it at home, and he had to polish it up when he became president.”
It will not be simple for the Jewish community to suddenly switch to Ukrainian, the most widely spoken European language without a standardized translation of the Torah.
Two years ago, a team of translators working in Israel, Austria and Hungary began working to produce Ukrainian-language Jewish texts. But before the Russian invasion, the effort had so far produced only a Ukrainian book of psalms, or tehillim.
In May, two months into the war, a decision was made to accelerate work on a daily prayer book. A Torah could follow.
“The chumash is difficult,” said Stambler, who oversees the half-dozen-strong team of translators from his base in Dnipro, using the Hebrew word for the printed form of the Torah. “We are working on it.”
While translating sacred texts can take years, other changes have come faster. The leaflets, brochures and calendars that are a fixture at any Jewish center in Ukraine were quickly swapped out Russian for Ukrainian, at least at the federation’s headquarters. Before February, these had often been produced and printed by Russian Jewish communities and shared with those in Ukraine, for simplicity’s sake.
“This differentiation from Russian Jewry is going to be huge,” said Meir, the historian. “Up until this point they have essentially formed one linguistic and cultural space that all Jews, whether they were in Ukraine, Russia or Belarus could move freely between.”
Now, the ties between those communities are both logistically complicated to maintain — trade routes have been ruptured — and also potentially a liability at a time when anyone in either Russia or Ukraine showing an affinity for the other country can face suspicion or penalties.
“This shift, if it actually happens, is going to be marking out a totally new cultural space for Ukrainian Jews and almost a declaration of independence,” Meir said “Or at least that is the aspiration, because there is so much of their heritage which is still based in the Russian language that it is going to be a long time before they can fully separate.”
That separation process, which began to take shape most clearly after 2014, has quickened. “We started doing things ourselves,” said Stambler. “We used to do about 20% in Ukrainian for the Jews in western towns like Lviv, Ivano-Frankivsk and Uzhhorod, but we are making a much stronger push now.”
He estimates that some 75% of material being distributed to Ukrainian Jewish communities by the Federation of Jewish Communities was in Ukrainian by September, up from 20% to 35% in January.
Young rabbis who come from the United States or Israel to serve small Jewish communities across Ukraine now say that they have had to add Ukrainian alongside their Russian classes.
“I began with Russian,” said one of those rabbis who works in Vinnitsya, until he decided over the summer that he had to learn Ukrainian. “I realized that I had to learn Ukrainian because I needed it on the street. I needed it to speak with the government and with the media.”
Signs in a synagogue in Ukraine are written in both Ukrainian and Russian. (Jacob Judah)
Some Ukrainian Jews are voting with their voices.
“My whole life, I spoke only Russian,” said Olha Peresunko, who before the war lived in Mikolaiv in southern Ukraine. “But after the 24th of February I am speaking only Ukrainian.”
Peresunko was speaking outside a Lviv synagogue this fall, where she and other refugees were waiting for food parcels. She had fled Mikolaiv, which has sustained repeated assault by Russian troops, for Lviv with her mother and two children while her husband is on the frontlines.
Her children are finding it hard to adjust to the exclusive Ukrainian environment in Lviv, but she is confident that they will make the shift. “They will speak Ukrainian as their first language,” Peresunko said.
Exactly how much the shift to Ukrainian will change local Jewish communities is a matter of debate. Rabbi Shalom Gopin, who fled to Kyiv in 2014 from his home community in Luhansk, an overwhelmingly Russophone city seized by Russia-backed separatists at that time, said he, too, believes that Ukrainian will displace Russian as the lingua franca of Ukrainian Jewry.
A Ukrainian woman displays her Ukrainian-language Jewish calendar as a source of pride, September 2022. (Jacob Judah)
“They are starting to slowly speak Ukrainian,” he said. “It is no problem. There are lots of Jews in America who speak English. We live here, and we speak the languages of the places that we live. It is normal.”
But Gopin said the linguistic shift “means nothing” amid other issues facing Jews in Ukraine, where Russia’s war is threatening to undo 30 years of Jewish community building, largely though not exclusively led by Chabad, Gopin’s Orthodox movement.
“The problem for the Jews of Ukraine is not language,” he said. “It is about how much they are going to synagogue, or how many children are going to Jewish schools, not about what they are speaking.”
Natalia Kozachuk, 45, a Jewish businesswoman in Lviv, sees only upside to shedding Russian, her native language. She has started to speak to her children only in Ukrainian.
“It will be hugely positive if Jews speak more Ukrainian,” Kozachuk said. This is the only way that Jews can truly “learn more about the Ukrainian people,” she said, “about their history and the positive qualities and strengths of Ukraine.”
“Only good can come of it,” she added. “We will understand each other better.”
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British Gov’t Replaces Hatzalah Ambulances Destroyed in Arson Attack as Millions in Donations Pour In
Charred remains of ambulances belonging to Hatzola, a Jewish community organization, which were set on fire in an incident that the police say is being treated as an antisemitic hate crime, in northwest London, Britain, March 23, 2026. Photo: REUTERS/Hannah McKay
The British government has loaned four ambulances to the Jewish volunteer emergency service Hatzalah to replace its four vehicles that were destroyed in an arson attack in the north London area of Golders Green early Monday morning.
The Department of Health and Social Care said on Tuesday it supplied Hatzalah with four substitute ambulances from the London Ambulance Service following the incident, which is being investigated as an antisemitic hate crime. The department will also cover the cost of permanent replacements for the vehicles destroyed in the attack because “the Jewish community should not bear the cost of this hatred,” Health and Social Care Secretary Wes Streeting said in a released statement. He further called the attack a “shocking, cowardly, and despicable act of evil,” and said he has “no doubt” that the fire was carried out to “strike fear” in the Jewish community in Golders Green and across the UK.
“The aim of these attackers is clear – they want Jewish people in this country to live smaller lives, to live less Jewish lives, to be less visible as Jewish people, and to fear going about Jewish life – whether that’s attending school or providing the services and support that makes the Jewish community one of the most resilient, strong, and proud communities in the country,” he added. “Hatzola’s volunteers represent the very best of public service, providing rapid, life-saving care to anyone in need, and it is appalling that such a service has been targeted in this way.”
Streeting continued, “The Jewish community will not stand alone – the government and this entire country stand with them … The answer cannot simply be higher walls, thicker doors, more CCTV. We also have to deal with this hatred at its source. We have to confront and beat the evil ideas that are permeating in our society.”
Hatzalah provides free medical transportation and emergency response to all, not just the Jewish community. As of Thursday morning, £1.8 million ($2.4 million) has been donated to the Jewish charity through a Charity Extra fundraising page, while a separate GoFundMe campaign has raised a little over £134,000 (close to $179,000) to help Hatzalah replace destroyed vehicles and life-saving medical equipment.
The four Hatzalah ambulances were parked in a lot belonging to the Machzikei Hadath synagogue when they were set on fire. Two British nationals, ages 47 and 45, were arrested on Wednesday in connection to the attack but have since been released on bail, according to the Metropolitan Police.
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UC Berkeley Students for Justice in Palestine Shares Reel Calling for Terrorism Against Israel, Allies
University of California, Berkeley students on March 11, 2025. Photo: Reuters via Reuters Connect
The Students for Justice in Palestine (SJP) chapter at the University of California, Berkeley promoted Islamist terrorism on Tuesday, sharing a social media reel in which deceased Palestinian Islamic Jihad senior fighter Farouk Salameh argued for “the armed option” against the “Zionist enemy.”
Terrorism “is the only way,” Salameh said in video shared by the Berkeley SJP group, adding, “What was taken by force should be returned by force. This land was taken by force, and it will be taken back by force. This is a Zionist enemy. It builds settlements and expands. There is no place for negotiations.”
The Jewish advocacy group SAFE Campus first publicized SJP’s sharing the reel.
Salameh was the commander of the Jenin branch of the al-Quds Brigade, the armed wing of Palestinian Islamic Jihad, an internationally designated terrorist group backed by Iran and allied with Hamas. In May 2022, he was involved in the killing of Sgt. Maj. Noam Raz, a veteran of Israel’s elite Yamam counterterrorism police unit, in Jenin in the northern West Bank. The terrorist operative was also suspected of orchestrating other killings of Israeli soldiers, working with the “Lion’s Den” terrorist group, based in the West Bank city of Nablus.
Salameh was planning more attacks when he was shot dead by the Israel Defense Forces (IDF) in Jenin in November 2022. Palestinian health officials said he arrived at a nearby medical facility with gunshot wounds to the chest, head, and abdomen.
UC Berkeley SJP’s commemoration of Salameh continues a pattern of extreme anti-Zionist at the campus. Just this month, the Washington Free Beacon reported that the group has incorporated the inverted red triangle symbol, Hamas’s indicator of Israeli military targets, into its logo.
In February 2024, the group led a mob of hundreds of pro-Palestinian students and non-students in shutting down an event featuring an Israeli soldier, forcing Jewish students to flee to a secret safe room as the protesters overwhelmed campus police. Footage of the incident showed a frenzied mass of anti-Zionist agitators banging on the doors of Zellerbach Hall while an event featuring Israeli reservist Ran Bar-Yoshafat — who visited the university to discuss his military service during Hamas’s massacre across southern Israel on Oct. 7, 2023 — took place inside. The mob then deluged the building, shattering windows and destroying other property.
During the incident, one member of the mob spit on a Jewish student and called him a “Jew,” pejoratively.
In 2021, 23 Berkeley Law groups adopted a bylaw banning Zionists speakers. Supported by campus groups such as Women of Berkeley Law and the Queer Caucus, it called for observing the tenets of the boycott, divestment, and sanctions (BDS) movement against Israel while requiring the Berkeley Journal of Gender, Law, and Justice to ban Zionists from submitting articles and speaking at its events.
As for SJP, its campus chapters, spread across the US, have a history of amplifying the voices of Islamic jihadists.
In 2024, an SJP spinoff group, which calls itself “Columbia University Apartheid Divest” (CUAD) despite not being formally recognized by Columbia University, distributed literature calling on students to join Hamas.
“This booklet is part of a coordinated and intentional effort to uphold the principles of the thawabit and the Palestinian resistance movement overall by transmitting the words of the resistance directly,” it said. “This material aims to build popular support for the Palestinian war of national liberation, a war which is waged through armed struggle.”
Other sections of it were explicitly Islamist, invoking the name of “Allah, the most gracious” and referring to Hamas as the “Islamic Resistance Movement.” Proclaiming, “Glory to Gaza that gave hope to the oppressed, that humiliated the ‘invincible’ Zionist army,” it said its purpose was to build an army of Muslims worldwide.
“We call upon the masses of our Arab and Islamic nations, its scholars, men, institutions, and active forces to come out in roaring crowds tomorrow,” it added, referring to an event which took place in December 2023. “We also renew our invitation to the free people and those with living consciences around the world to continue and escalate their global public movement, rejecting the occupation’s crimes, in solidarity with our people and their just cause and legitimate struggle.”
In the same week, Wesleyan University’s SJP chapter also endorsed Hamas and its Oct. 7 massacre across southern Israel as its first act of the 2024-2025 academic year.
“On that day, fighters broke through the occupation walls, initiating a new chapter in the struggle against the US-Israeli war machine, and demanding the release of thousands of Palestinians unfairly imprisoned across their historic homeland,” the group said in a manifesto outlining its views.
Earlier this month, SJP groups and its affiliates proclaimed solidarity with the Islamic Republic of Iran following the US-Israeli killing of Iranian Supreme Leader Ayatollah Ali Khamenei and dozens of other high-level regime officials in military operations..
“Death to America,” CUAD said. “We yearn for the end of the US settler colonial project.”
CUAD was not the only group which denounced what the US has named “Operation Epic Fury.” New York University’s SJP chapter announced an anti-US demonstration to “demand an end to this criminal war that benefits no one other than US corporate interests” while the University of Chicago’s SJP chapter cheered Iran’s retaliatory strikes against US assets in Bahrain.
Follow Dion J. Pierre @DionJPierre.
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Reese’s Pieces are now kosher pareve. Carnivores rejoice.
Antisemitism is on the rise. There’s a war raging in the Middle East. Passover is bearing down on us and gas prices are higher than ever.
And yet one morsel of good news came to Jewish faithful this month: Reese’s Pieces are now certified kosher pareve.
OU Kosher, the largest kosher certifier in the U.S., announced March 12 that the candy-coated peanut butter candies are no longer considered dairy despite packaging that labels them as such.
The implications for kosher consumers are as momentous as they are simple: Reese’s Pieces can be eaten immediately after meat — or for the deeply adventurous stomach, alongside it — without the hourslong period Orthodox Jews wait before eating dairy again.
The status change unfolded over the last year, when Reese’s parent corporation, the Hershey Company, informed OU Kosher that it was changing the candy’s ingredients.
“Reese’s decided on their own that there are a lot of consumers that don’t like the fact that it’s dairy,” explained Rabbi Moshe Elefant, OU Kosher’s chief operating officer. “Once they decided that they’re removing the dairy from Reese’s, it became a great possibility for them to be OU-Pareve.”
Reese’s Peanut Butter Cups and other Reese’s brands remain dairy, and Elefant said the Reese’s Pieces packaging, which currently shows OU-D, will be updated later in 2026. For those concerned about any old bags lying around, the OU said to check the ingredient list or allergen statement — if it doesn’t include milk, you’re good.
The change occurs amid wider changes in Hershey, Pennsylvania, where the company that makes Reese’s is headquartered. Some Reese’s products, like the Reese’s Mini Hearts and Peanut Butter Eggs, are no longer being made with milk chocolate due to the rising cost of cocoa, inciting controversy and drawing criticism from the Reese’s family. (Those candies remain certified dairy because they contain other milk ingredients, the OU said.)
Reese’s Pieces, on the other hand, never had chocolate in them to begin with.
Meanwhile, the OU Kosher hotline had fielded countless phone calls in recent weeks from home chefs about the change — some to verify the update, and some just to say thanks. The last time there was this much excitement over a status change, Elefant said, was when Oreos became kosher. (The cookies contained animal fat until the late 1990s.)
The Forward reached out to the Hershey Company for comment.
Elefant said there had been some debate within OU Kosher — which is a branch of the Orthodox Union, a leading umbrella organization for Orthodox Judaism — about whether to announce the candy’s pareve kosher status before the candy’s packaging itself could be updated. The organization’s advisory essentially instructs consumers to temporarily ignore the “D” on the packaging.
His team considered whether it would undermine the OU’s authority or confuse people to practice disregarding the certification printed on the product. But on some level, the decision was made for them.
“This is one of the situations where we had to think about the welfare of the Jewish people,” Elefant said. “And the welfare of the Jewish people was that they need Reese’s to be pareve.”
Kosher consumers typically wait between three and six hours after eating meat to have dairy; now one could get a hamburger on the way to the movies and then house fistfuls of the classic peanut-butter candy in the theater. Watching E.T.: The Extraterrestrial, perhaps. (I’m not saying this is healthy. Just that it’s kosher.)
But the impact will likely be received most gratefully on Shabbat, when meat-based meals force dessert makers to get creative. And while the bite-sized brown, orange and yellow rounds have always been kosher, Reese’s Pieces becoming pareve means Jews who observe cholov yisroel restrictions — only consuming milk that was milked by a Jewish person — can enjoy them now, too.
Time will tell whether the update truly transforms kosher baking — or turns Reese’s Pieces into a de facto pareve chocolate chip — but a new, easy-to-find garnish for any confection was sweet on the ears of OU Kosher’s Instagram followers.
“YESSSSS! This is a win for the non-dairy queens like me!!!” wrote one.
Said another, using a Jewish name for God: “This is how I know Hashem loves me.”
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