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Yad Vashem has turned itself into a school for children whose communities were attacked on Oct. 7
(JTA) — On the day Israel was attacked, one of Hannah Asnafi’s first-graders from the southern Israeli community of Kfar Maimon hid for hours in a cramped attic.
Now, seven weeks later, the child has joined Asnafi and the rest of his class in a makeshift school housed at Israel’s Holocaust museum, which has opened its doors to evacuees from the south as part of a widespread repurposing of available space across central Israel.
The symbolism of educating children whose experiences echo famous stories from the Holocaust isn’t lost on anyone involved in the enterprise.
“We’re all inspired about what we teach and learn about the Holocaust, about how people were there for one another, about how educators in the Holocaust taught,” said Shani Lourie-Farhi, who heads the International School for Holocaust Studies at Yad Vashem and is serving as the acting principal of the newly established school, called B’shvilei Hachinuch.
“I don’t think we’ve ever had a discussion about it but it’s an unspoken inspiration,” Lourie-Farhi said. Using the Hebrew word for mission, she added, “We’re very connected to our past and there’s something there that brought us into this shlichut.”
The impromptu school at Yad Vashem is part of a sweeping effort to make sure that the children among the estimated 300,000 people evacuated from Israel’s southern and northern communities can continue learning while their home schools are closed. Students are not obligated to attend school right now, and the national high school exam has been postponed. Even in areas that were not hit hard on Oct. 7, schools remain shuttered or limited in their operations, particularly, if they do not have adequate bomb shelters for their students. But families and educators know that getting back to school is a key element of providing stability for children at a time when it is gravely needed.
To fill the gaps, individuals, nonprofits and local organizations have turned fallow space into classrooms, gathered school supplies, collected donations to pay educators and even volunteered to teach themselves. The newly reopened National Library of Israel, for example, is using some of its seminar rooms to host evacuated students, while educators have held lessons for students living in Dead Sea hotels at Masada, the site of a first-century resistance by Jewish patriots.
Children at the new Kedem school for Oct. 7 evacuees sit in a classroom at the recently opened National Library of Israel, November 2023. (National Library/X)
Asnafi was off work for three weeks after the Oct. 7 massacre but returned once Yad Vashem made the decision to convert its unused space into a regular school for some 400 children, ranging from grades 1 through 12, who were evacuated from Kfar Maimon and three other southern border communities to Jerusalem and the surrounding areas.
Yad Vashem chairman Dani Dayan said in a statement that he felt it was the Holocaust memorial’s “duty to extend a helping hand and do what we can to support those affected.” The museum’s public display remains open.
The metamorphosis didn’t come without snags. Despite its name, the International School for Holocaust Studies is more of a teacher training institute than a school and its 25 classrooms are more suited to seminars than activities for children.
“The educational space is actually geared towards adults,” Asnafi said, adding that the Yad Vashem staff were making “tremendous” efforts to adapt it in the maximal way possible.
To that end, the first things to go were Holocaust posters and memorabilia — a move that aimed aimed at turning the building into a “safe zone,” Lourie-Farhi said.
“Bringing first- and second-graders, and even high school kids, into a place like this when they went through such a traumatic event [led to] the choice to say that while of course our role is to commemorate the Holocaust, we’re excluding the Holocaust in this building for this period,” Lourie-Farhi told JTA.
When the school initially opened, many of the children struggled with separating from their parents as the school bus departed each morning from the hotels where evacuees have been staying. While Kfar Maimon was not directly infiltrated by Hamas, the majority of children were traumatized from the ordeal of hiding upwards of 12 hours and then having to escape in a hurry, especially with the presence of terrorists in the vicinity in the days following the attack. Asnafi said she and her children and grandchildren were in her safe room for hours, with one son training his gun on the door.
Lourie-Farhi said she believed the new school could help the children recover. “We want to make the school part of their process of building resilience and finding some sort of routine.”
Children attending B’shvilei Hachinuch, a school established at Yad Vashem. walk on the campus of the Holocaust memorial and museum. (Courtesy Yad Vashem)
But staffing has been a challenge. While some teachers, like Asnafi, have continued in their roles as usual, many were unable to for a range of reasons. Some were too traumatized to teach; others relocated elsewhere within Israel and could not get to the school; others yet had spouses called into military service, making it impossible for them to work.
Some 50 Yad Vashem staff members volunteered to fill in the gaps.
“Suddenly you’ve gone from being [a Holocaust studies] educator to a second-grade teacher,” Farhi said. Her staff members took on the onus of adapting into their new roles themselves, including reaching out to other educators to learn the curriculum and how to teach it.
“They’re all very invested. Everybody’s heart is in this project,” she said. “We’re a link in the chain. Some time when this is over — and it will be over — at least this aspect will not be broken.”
Lourie-Farhi said she was also inundated by calls and messages from people wanting to help, including retired teachers or those on sabbatical, some of whom came on board.
In another case cited by Asnafi, the Holocaust memorial’s bookkeeper became the person who greets the children every day on their arrival. “If she doesn’t come to the bus, the kids cry,” she said.
The warmth and dedication of everyone at Yad Vashem went some ways in mitigating some of the challenges, Asnafi said. She did, however, issue sharp criticism of the Israeli’s education ministry, which she said had not adequately supported the schools or their students as they reestablished themselves in new locations.
Anati Manshury, a spokesperson for the ministry, said the government had allocated millions of shekels to setting up new schools for students who were displaced across hundreds of locations. The ministry has hired new teachers, added psychologists, delivered thousands of computers to families and authorized the construction of new buildings in a handful of locations, she said.
For B’shvilei Hachinuch, the challenges are ongoing and speak to the ongoing nature of Israel’s current crisis. The student body comes from existing schools and a yeshiva high school from four religious communities from the Eshkol Regional Council, but new children from other evacuated areas are joining every day, including from the north.
Young children sit in a classroom converted from seminar space at Yad Vashem, which has created a school to education children evacuated from Israeli communities attacked on Oct. 7. (Courtesy Yad Vashem)
“We have to integrate new kids all the time and it can be disruptive,” Asnafi said. “Not only do they not know their peers, but they’re from completely different backgrounds.”
Asnafi gave an example of a boy who had joined her class from the northern border town of Kiryat Shmona. He sat crying silently and it was a while before Asnafi was able to decipher that the boy, who hails from a secular family, was upset that he was one of only a few boys without a kippah.
“When I came the next day with a kippah my daughter knitted for him, he was overjoyed,” she said.
With exams delayed and so much in turmoil, some in Israel say they would be satisfied with a school year in which children simply feel safe and supported. But while Lourie-Farhi recognized the significance of warmth and support from ancillary staff, such as counselors and psychologists, in creating a secure environment, she stressed the necessity to “emphasize that this is still a school.”
“It’s about being serious, there’s math, there’s English, we’re going to learn,” she said, adding that she saw her new role as a part of the country’s war effort.
“So many people have been recruited, everywhere you go there are people wearing uniforms,” Lourie-Farhi said. “This is our call to duty. This is what we know how to do. We know how to teach.”
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The post Yad Vashem has turned itself into a school for children whose communities were attacked on Oct. 7 appeared first on Jewish Telegraphic Agency.
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Joy and Community Are Essential to Jewish Fulfillment — Even in the Darkest of Times
In his evocative 1964 book, Letters to Malcolm: Chiefly on Prayer, C.S. Lewis used a series of fictional letters to a friend to explore various aspects of prayer and religious life. By using this intimate literary device, Lewis made his profound insights more accessible to a broad audience.
“Joy is the serious business of Heaven,” Lewis wrote to Malcolm, suggesting that our deepest longings point us toward something beyond the earthly. “All joy … emphasizes our pilgrim status; always reminds, beckons, awakens desire. Our best havings are wantings.”
Although Lewis didn’t quote the famous verse about joy in Ki Tavo (Deut. 28:47) — which warns of potential consequences “because you did not serve God with joy and a glad heart when you had an abundance of everything” — it is clear that, like many others who have deeply reflected on faith, Lewis understood that without joy as a constant companion, and without recognizing that joy is not an add-on but a necessity, the life God gives us is squandered and pointless.
Shawn Achor, author of the bestselling book The Happiness Advantage, is a leading expert in positive psychology. According to Achor, “Happiness is not the belief that we don’t need to change; it is the realization that we can.” Rather than seeing happiness as the result of success, Achor’s research shows that happiness and positivity are actually the fuel for it.
When we cultivate a positive outlook and engage in meaningful activities, we not only enhance our mood, but also improve our performance in nearly every aspect of life. Achor’s studies demonstrate that happier individuals tend to be more productive, creative, and resilient. This is because a positive mindset opens us up to new possibilities, allows us to think more broadly, and equips us to tackle challenges with greater energy and enthusiasm.
Achor’s findings have profound implications for how we understand the role of joy in religious life. If happiness is a precursor to success, then joy in serving God isn’t just a pleasant byproduct of religious practice; it is a critical component of spiritual fulfillment and effectiveness. When approached with joy, the performance of any religious act as directed by Jewish ritual law is not just a duty but a source of strength and spirituality.
Modern neuroscience has also increased our understanding of how joy and happiness are wired into our biology. Research on the brain’s reward system reveals that acts aligned with our values — like altruism or community service — release chemicals such as oxytocin and dopamine, enhancing our well-being.
This creates a positive cycle — because the more we engage in value-based actions, the more joy we experience, which encourages us to continue. Studies from Harvard and Berkeley confirm that individuals who regularly participate in community service report higher levels of life satisfaction, much like those who perform mitzvot with genuine intention and enthusiasm.
The scientific data aligns beautifully with the Torah’s perspective. The verse in Ki Tavo warns us that the absence of joy in serving God can lead to negative consequences, and neuroscience supports this wisdom. without the neurochemical benefits of joy and fulfillment, our spiritual practices can feel hollow, and our efforts become burdensome.
It’s not enough to merely go through the motions; deep-seated joy must drive our actions. When mitzvot are performed with joy, they engage both our minds and our bodies, transforming religious practice from mere obligation into an experience that elevates and fulfills our spiritual potential.
But how do we make this happen? How can we ensure that joy truly infuses our lives? Everyone faces moments of grief and disappointment — those are inevitable parts of the human experience. The challenge for all of us is to cultivate and nurture a default setting of joy, so that we have a natural inclination to embrace it daily. How do we do it?
Viktor Frankl, the renowned Holocaust survivor and author of Man’s Search for Meaning, offers a profound insight. Even in the direst of circumstances, he said, we have the power to choose our attitude.
“Everything can be taken from a man but one thing: the last of the human freedoms — to choose one’s attitude in any given set of circumstances, to choose one’s own way,” Frankl wrote. For him, joy wasn’t just a fleeting feeling; it was intertwined with meaning. Finding purpose, even in hardship, can transform our experiences into something worth celebrating.
Another powerful way to cultivate joy is through gratitude, which can fundamentally shift how we see challenges in our lives. Dr. Robert Emmons, a leading researcher in positive psychology, has demonstrated via his research that gratitude helps us move our focus from what we lack to what we have, creating a mindset of abundance rather than scarcity. This shift in perspective not only increases happiness but also helps us approach life’s obstacles with a more optimistic outlook.
Gratitude, in essence, reframes challenges as opportunities for growth and learning. When we consistently focus on what’s going well in our lives, setbacks appear more temporary than permanent. This aligns with the concept of “learned optimism,” introduced by psychologist Martin Seligman, which suggests that we can train ourselves to respond to adversity with resilience and hope. By embracing gratitude and optimism, we will reinforce a sense of joy that will sustain us even in the toughest times.
Most importantly, the company we keep is critical. The people we spend time with and the environments we choose shape our emotional and spiritual state. Surrounding ourselves with positive, joyful, and supportive people helps create an atmosphere where joy becomes automatic. Community—whether it’s a synagogue, a group of friends, or a supportive family—is vital for sustaining a joyful life.
President Ronald Reagan was famous for his optimism and infectious humor, even when things looked bleak. After he was shot in 1981 during an assassination attempt, Reagan was rushed to the hospital in serious condition.
As he was being wheeled into surgery, Reagan looked up at the doctors and, with that signature twinkle in his eye, said, “I hope you’re all Republicans.” The room burst into laughter — a moment of joy even in that life-or-death situation.
When questioned about it later, Reagan said there’s no better way to help people—and yourself—than making everyone smile. Because joy isn’t just something to feel, it’s something to give. And maybe that’s the answer to all of life’s challenges: keep joy as your default setting and share it with others, even when things get tough. Everything else will follow from that.
The author is a rabbi in Beverly Hills, California.
The post Joy and Community Are Essential to Jewish Fulfillment — Even in the Darkest of Times first appeared on Algemeiner.com.
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The PA Covers Up a Murder, While Hamas Celebrates It and Offers Congratulations
Palestinian Authority President Mahmoud Abbas attends a meeting with Russian President Vladimir Putin in Sochi, Russia November 23, 2021. Photo: Sputnik/Evgeny Biyatov/Kremlin via REUTERS
A few days ago, a Palestinian terrorist veered his truck into an Israeli soldier and murdered him.
Hamas immediately glorified the “heroic” murder, while the Palestinian Authority (PA) just as quickly covered up the murder as a “car accident” and libeled Israel for “executing” the terrorist driving the truck.
You can see a video of the murder below (viewer discretion is advised; the Israeli man’s death is visible on screen).
After seeing the evidence, who do you believe?
Here is Hamas’ praise of the murderous attack:
“The heroic car ramming operation… led to the killing of an [Israeli] soldier and the wounding of others”
“A natural response to the occupation’s [i.e., Israel’s] crimes in the Gaza Strip and West Bank”
“A new heroic operation that joins the record of our resistance”
“The perseverance of the resistance’s operations … proves the resistance’s ability to kill the enemy”
“Indeed this is jihad; victory or Martyrdom”
[Hamas, Telegram channel, Sept. 11, 2024 — emphasis added]]
Here is a trasncript of the PA TV’s news report denying the attack:
The occupation forces opened fire at Palestinian truck driver [Hayel Deifallah] … and claimed that he carried out a car ramming operation, but eyewitnesses claim that it is more likely that what happened was a car accident…
This is the [Israeli] version we always hear: That the driver of the car or truck carried out a ramming attack, and [the Israelis] immediately execute the driver on this pretext. [emphasis added]
[Official PA TV, Sept. 11, 2024]
Palestinian Media Watch has reported numerous times on the PA’s denial of terror attacks and their presentation of them as Israeli “fabrications.”
The PA has even denied Hamas’ massacre on Oct. 7, 2023, in which terrorists murdered approximately 1,200 people.
Itamar Marcus is Founder and Director of Palestinian Media Watch, where a version of this article first appeared.
The post The PA Covers Up a Murder, While Hamas Celebrates It and Offers Congratulations first appeared on Algemeiner.com.
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Examining the History of Mount Gerizim: The Samaritans’ Holy Temple
Reading from a Torah scroll in accordance with Sephardi tradition. Photo: Sagie Maoz via Wikimedia Commons.
After two weeks of the most important laws of the Torah, Moses now gives instructions about what the Jewish people should do when they enter the land of Israel.
The first command concerns first fruits. Moses says that since they now have a land of their own, the Jewish people should dedicate their first harvest to God, out of gratitude.
The Torah specifies that we should take them to, “the place which God has chosen to be the repository of his name,” which was taken to mean the Tabernacle (which, in due course, would be transferred into a permanent temple). Then the Torah goes on to command them to erect two stone tablets and cover them with plaster, onto which the laws of the Torah would be written for all to see. This was an important signal that the law had to be accessible to everyone.
This would be followed by a public ceremony that would take place on the West Bank at two mountains, Gerizim for the blessings, and Eyval for the curses. The tribes would be divided into two, with half on one and the other half on the other. They would say aloud the blessings that would follow if they were true to God, and the curses that would follow if they abandoned him.
I do not like the translation of blessings and curses. Rather, I believe we should emphasize that good things or bad things will happen depending on people’s behavior. The Torah is emphasizing that for a country, a people, or a community to function effectively, the laws are not enough. The spirit of the law is what matters, and the relationship between people is what will bring blessings as opposed to what will bring curses.
Returning to the two mountains, Gerizim and Eyval, King David conquered Jerusalem roughly 3,000 years ago, and his son Solomon built the temple there. Why was no temple built on Mount Gerizim, which was specified in the Torah? Some 300 years later, the country split into two kingdoms, Judah in the South and Israel in the north. In 720 BCE the north was destroyed by the Assyrians, and its inhabitants were exiled and scattered around the empire, which extended from the Euphrates River eastwards. Other peoples defeated by the Assyrians were then resettled in that conquered territory to make sure that the original inhabitants would not re-constitute.
According to our Bible, some of these other conquered people settled in the north, Samaria, and became known as Samaritans. And they adopted the Torah as their religious authority, but built their temple on Mount Gerizim in the north.
The Samaritan version of their origins is different from ours, in that they claim they were the remnant of the Ten Lost Tribes of the North who managed to hide from the Assyrians, and reconstituted the community in the absence of the Judeans. The rivalry between the Jews and the Samaritans continued until the Roman exile, and was sometimes close and sometimes distant.
Mount Gerizim, which is near Nablus on the West Bank, remains their holy place to this day — even though their temple was destroyed by the Maccabean King John Hyrcanus, and later by the Byzantine Christians. To this day, there are still small communities of Samaritans in Samaria as well as settlements in Holon in Israel and in parts of America.
And it might seem from this week’s Torah portion that their choice of Holy Mountain was more authentic than ours.
The other is a writer and rabbi, currently based in New York.
The post Examining the History of Mount Gerizim: The Samaritans’ Holy Temple first appeared on Algemeiner.com.
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