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7 standout items from a new exhibit celebrating Yiddish New York

(New York Jewish Week) — New York City has no shortage of collections preserving the Yiddish culture that flourished here in the late 19th and early 20th centuries. There are Yiddish theater collections at the New York Public Library and the Museum of the City of New York. Columbia University has extensive Yiddish holdings

And then there is the granddaddy (or should we say zayde) of them all, the archives of the YIVO Institute for Jewish Research, the largest collection of Yiddish-language works in the world.

The Jewish Theological Seminary, meanwhile, is better known for its vast holdings of Hebrew manuscripts and books, Jewish marriage contracts, rare maps, legal documents and other Judiaca. 

A new exhibit, however, is drawing attention to some of the Yiddish treasures in the JTS library, especially those reflecting the political and cultural ferment of the 2 million Eastern European Jews who arrived and thrived in New York between 1880 and 1924

It’s about the lives of Yiddish speakers and the legacy that lives beyond them,” said David Kraemer, librarian and professor of Talmud and Rabbinics at JTS, referring to the title of the exhibit: “Living Yiddish in New York.” He curated the exhibit along with guest curator Annabel Cohen, a PhD student in Modern Jewish History at the seminary, and Naomi Steinberger, director of Library Services at JTS.

The exhibit, whose scope ends before the Holocaust and the post-war boom in Yiddish among the city’s Hasidic Jews, opens April 20 and runs through August 10.

Kraemer gave us a tour of the exhibit this week; here’s a look at seven standout items and what they say about New Yorkers who lived and dreamed in Yiddish.

The allure of America 

Sh. L. Hurvits (trans.) “Binyamin Franklins lebns bashraybung un di bafrayung fun amerike” (Benjamin Franklin’s life and the liberation of America). Warsaw, 1901. (JTSA)

A Yiddish-language biography of Benjamin Franklin, printed in Warsaw in 1901, is the only item in the exhibit that was created overseas. “The Yiddish-speaking communities of Eastern Europe imagined America as ‘di goldene medine’ — the golden land. It held for them a promise and part of the promise emerged from the fact that they knew something about American founding principles,” said Kraemer. Right next to the Franklin biography is an anonymous poem gently mocking that notion as dreams gave way to reality. 

Becoming Americans 

Alexander Harkavy, “Der Amerikanisher lerer” (The American teacher of the English language and American institutions). New York: J. Katzenelenbogen, 1897. (JTSA)

The linguist and philanthropist Alexander Harkavy, himself a Russian-Jewish immigrant, created a series of educational guides to help Jewish immigrants acclimate in their new homes, including this Yiddish-English phrasebook in 1897. The Workmen’s Circle, meanwhile, created a vegetarian cookbook for immigrants in 1926, part of a wide effort connecting healthy eating with progressive politics.

Old World meets New

Postcard: “In der heym iz er geven a shuster, in nyu york paskent er shale” (At home he was a cobbler, in New York he’s an expert in Jewish law). New York: Der groyse kundes. (JTSA)

The exhibit includes blown-up images taken from postcards in the JTS collection suggesting the changes ahead for new immigrants. In one cartoon, created in 1908, an immigrant who was a respected rabbi back in Europe is reduced to peddling in the United States. In the image above, however, the joke is reversed: “At home he was a cobbler, in New York he’s an expert in Jewish law.” In a religious desert like America, the cartoon suggests, even an average Jewish education makes you a sage.

That’s entertainment!

Left: Sheet music for “Der kleyner milioner” (The little millionaire), undated. New York: Trio Press Inc. Right: Sheet music for “Mamenyu,” or “Mother Dear,” mourning the Triangle Shirtwaist Factory fire victims. New York: Hebrew Publishing Co., 1911. (JTSA)

“The Yiddish theater culture in New York was extraordinary,” said Kraemer. At its height, the “Yiddish Rialto” – the theater district located primarily on Manhattan’s Second Avenue, but extending to Avenue B, between Houston Street and East 14th Street in the East Village — could boast as many as 30 performances a night. The exhibit includes sheet music for popular songs, from a ditty about “The Little Millionaire” to a song composed in mourning for the victims of the Triangle Shirtwaist Factory fire, which caused the deaths of 146 garment workers in 1911

Getting organized 

“Konstitushon fun Hoshter Sosayti” (Constitution of the Hoshter Society). New York. Sloane Print Co., 1929. (JTSA)

Immigrants organized a huge network of mutual aid societies, affinity clubs for Jews from the same towns in Europe (landsmanschaften) and political clubs. Jews from Hoshcha in Ukraine organized a “Hoshter Society” and wrote up this “constitution” for members. “They learned from the American model: you create an organization, you write a constitution,” said Kraemer.

Getting radical

Der hamer (The Hammer). New York: Freiheit, May 1926. (JTSA)

A number of items in the exhibit demonstrate the leftist politics of many of the Yiddish-speaking immigrants. “This reflects the worlds that they came from, where these same ideas were obviously fermenting very powerfully at the time,” said Kraemer. “It also reflects the composition of the community. Many of them were very, very impoverished and living under difficult conditions. And as workers living in impoverished conditions, they were attracted to socialism, even to communism.” “The Hammer,” above, published in May 1926, was the monthly magazine of the ​communist daily Di Morgn Freiheit.

Teach your children

Nokhem Vaysman, “Di balade fun undzer kemp” (The Ballad of our Camp). New York: Union Square Press Inc., c. 1926. (JTSA)

Even as parents were succeeding in assimilating, many didn’t want their Americanized children to forget Yiddish language and culture. Yiddish publishers and educators responded with publications, Yiddish schools, camps and resources, like this children’s songbook created in 1926 for Jewish campers by a teacher at the Workmen’s Circle and the International Workers’ Order Yiddish schools.

Living Yiddish in New York” runs April 20–Aug. 10 at the Library of the Jewish Theological Seminary, 3080 Broadway. Register here for guided exhibit tours being held in May, June and July.


The post 7 standout items from a new exhibit celebrating Yiddish New York appeared first on Jewish Telegraphic Agency.

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Exclusive: DOGE ‘Doesn’t Exist’ with Eight Months Left on its Charter

Elon Musk holds up a chainsaw onstage during the Conservative Political Action Conference (CPAC) in National Harbor, Maryland, US, February 20, 2025. Photo: REUTERS/Nathan Howard/File Photo

US President Donald Trump’s Department of Government Efficiency has disbanded with eight months left to its mandate, ending an initiative launched with fanfare as a symbol of Trump’s pledge to slash the government’s size but which critics say delivered few measurable savings.

“That doesn’t exist,” Office of Personnel Management Director Scott Kupor told Reuters earlier this month when asked about DOGE’s status.

It is no longer a “centralized entity,” Kupor added, in the first public comments from the Trump administration on the end of DOGE.

The agency, set up in January, made dramatic forays across Washington in the early months of Trump’s second term to rapidly shrink federal agencies, cut their budgets or redirect their work to Trump priorities. The OPM, the federal government’s human resources office, has since taken over many of DOGE’s functions, according to Kupor and documents reviewed by Reuters.

At least two prominent DOGE employees are now involved with the National Design Studio, a new body created through an executive order signed by Trump in August. That body is headed by Joe Gebbia, co-founder of Airbnb, and Trump’s order directed him to beautify government websites.

Gebbia was part of billionaire Elon Musk’s DOGE team while DOGE employee Edward Coristine, nicknamed “Big Balls,” encouraged followers on his X account to apply to join.

The fading away of DOGE is in sharp contrast to the government-wide effort over months to draw attention to it, with Trump, his advisers and cabinet secretaries posting about it on social media. Musk, who led DOGE initially, regularly touted its work on his X platform and at one point brandished a chainsaw to advertise his efforts to cut government jobs.

“This is the chainsaw for bureaucracy,” Musk said, holding the tool above his head at the Conservative Political Action Conference in National Harbor, Maryland, in February.

DOGE claimed to have slashed tens of billions of dollars in expenditures, but it was impossible for outside financial experts to verify that because the unit did not provide detailed public accounting of its work.

“President Trump was given a clear mandate to reduce waste, fraud and abuse across the federal government, and he continues to actively deliver on that commitment,” said White House spokeswoman Liz Huston in an email to Reuters.

TRUMP OFFICIALS HAVE BEEN SIGNALING DOGE’S DEMISE

Trump administration officials have not openly said that DOGE no longer exists, even after Musk’s public feud with Trump in May. Musk has since left Washington.

Trump and his team have nevertheless signaled its demise in public since this summer, even though the US president signed an executive order earlier in his term decreeing that DOGE would last through July 2026.

In statements to reporters, Trump often talks about DOGE in the past tense. Acting DOGE Administrator Amy Gleason, whose background is in healthcare tech, formally became an adviser to Health and Human Services Secretary Robert Kennedy in March, according to a court filing, in addition to her role with DOGE. Her public statements have largely focused on her HHS role.

Republican-led states, including Idaho and Florida, meanwhile are creating local entities similar to DOGE.

A government-wide hiring freeze – another hallmark of DOGE – is also over, Kupor said.

Trump on his first day in office barred federal agencies from bringing on new employees, with exceptions for positions his team deemed necessary to enforce immigration laws and protect public safety. He later said DOGE representatives must approve any other exceptions, adding that agencies should hire “no more than one employee for every four” that depart.

“There is no target around reductions” anymore, Kupor said.

FORMER DOGE EMPLOYEES MOVE ON TO NEW ROLES

DOGE staff have also taken on other roles in the administration. Most prominent is Gebbia, whom Trump tasked with improving the “visual presentation” of government websites.

So far, his design studio has launched websites to recruit law enforcement officers to patrol Washington, D.C., and advertise the president’s drug pricing program. Gebbia declined an interview with Reuters via a spokesperson.

Zachary Terrell, part of the DOGE team given access to government health systems in the early days of Trump’s second term, is now chief technology officer at the Department of Health and Human Services. Rachel Riley, who had the same access according to court filings, is now chief of the Office of Naval Research, according to the office’s website.

Jeremy Lewin, who helped Musk and the Trump administration dismantle the U.S. Agency for International Development, now oversees foreign assistance at the State Department, according to the agency’s website.

Musk shortly after Trump’s election said he had a mandate to “delete the mountain” of government regulations. He made undoing government regulations and remaking the government with AI two key tenets of DOGE, in addition to eliminating federal government jobs.

The administration is still working toward slashing regulations. The White House budget office has tasked Scott Langmack, who was DOGE’s representative at the Department of Housing and Urban Development, with creating custom AI applications to pore through US regulations and determine which ones to eliminate, according to his LinkedIn profile.

Musk, meanwhile, has reappeared in Washington. This week, he attended a White House dinner for Saudi Arabian Crown Prince Mohammed bin Salman.

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How Black music brought me closer to Judaism

Once, while my parents were away, my Grandma Min woke my three siblings and me at five in the morning to lecture us on the proper way to squeeze a toothpaste tube. Funny how effective that was. To this day, I can’t pick up a tube of Crest without thinking about how to squeeze it properly.

Toothpaste incident notwithstanding, I loved my Grandma Min. She was a rule-breaker and a rebel. Among the first Jewish women in Minneapolis to march for civil rights, she regularly hosted Black community leaders in her apartment and served them her own brand of soul food: blintzes, kugel, borscht, and mandelbrot. Everyone she touched — including me — was changed for the better. She’s the one who introduced me to the world’s greatest guitar teacher.

The author’s Grandma Min. Courtesy of Peter Himmelman

One Sunday afternoon, in the midst of a brilliant sun-shower, Lester Williams pulled up to our house in his pale-yellow Fleetwood Brougham. There’s little question that he was the first Black man to park a Cadillac on our block and walk to the door of a Jewish kid’s house for a guitar lesson.

It was Grandma Min’s idea. She’d seen Lester perform at a Hadassah luncheon, singing songs from Fiddler on the Roof with a big archtop Gibson and a tambourine balanced on his shoe. Afterwards, she asked if he’d teach me.

Lester, who was in his mid-70s at the time, wore a high-rise Don King hairdo and played in a style that was equal parts Texas blues and Yiddish theater. He taught me Sam Cooke’s ”You Send Me” and Lightning Hopkins riffs. When he sang, his eyes closed like he was singing for the Lord.

To this day, I’ve never opened my guitar case without thinking of Lester.

Back then, Jewish felt dorky; Black felt cool. In the early ’70s, a newly bar-mitzvahed kid playing funk and blues was an anomaly. Now, of course, the pop charts are built on it, but in the day it was the Eagles and Jethro Tull, not Kanye and Kendrick Lamar.

I was drawn to the groove and gravitas of Black music — Marvin Gaye, Curtis Mayfield, John Lee Hooker. It wasn’t only sound; it was a worldview. There was truth in that rhythm: sophisticated, sardonic, somehow sacred. It hovered between sex and Godliness. You could put a record on the stereo and feel righteous about reproducing the human species to it. To play that music, you had to become it, not just imitate it. I developed a lilting accent that slipped in naturally when I sang, like a thing that made down-in-the-bones sense. Every rock musician had done it in some form — Jagger, Van Morrison, the whole British Invasion.

The author’s father, David Himmelman. Courtesy of Peter Himmelman

It was a bridge to something larger, a way to escape the confines of white suburbia and begin what would become a lifelong expansion of my creative and spiritual boundaries. In retrospect, it may have been the first step on the path that led me to become an observant Jew.

Most of the kids around me seemed content inside their circumscribed worlds of hockey, keggers and Sadie Hawkins dances. I wanted to erase the margins someone else had drawn around my life. The times I could do that were rare, but they happened most powerfully when I was making music. It was then that the world lost its edges. The interplay between musicians could feel like one spirit inhabiting separate bodies. That’s how it felt when I first played with Wynston Robyns.

At my cousin Jeff’s house near Cedar Lake, we jammed in the basement — low ceiling, unused shuffleboard court in the floor, winter coats piled on the Ping-Pong table. Some older Black guys from the North Side brought their gear, a little weed, and some Ripple wine. I’d never tried Ripple before. I drank to excess.

Soon the room came alive: guitars tuned, reeds moistened, drums whacked, a few tentative chords tossed out. First rhythm, then flight. Jeff on the Fender Rhodes, me on guitar, all of us tearing it up. After an hour, the alto sax player, Jimmy, said, “You boys gotta meet Wynston Robyns.”

With Jeff’s parents away and my parents asleep and dreaming back at my house, we piled into Jimmy’s car and drove north, well past the safety of our suburb. By the time we reached Wynston’s place it was close to one in the morning. Dim light spilled from the basement windows, bass and drums rumbled from below. When Wynston finally opened the door, he filled its frame: barrel-chested, magnetic, with a half-smile suspended between welcome and menace.

The author, circa 1977, around the time of Soul SearchLyte. Courtesy of Peter Himmelman

We smoked more weed and played until God knows when. Some Stevie, some Lou Rawls. It was nearly dawn when Jeff and I became the new members of Wynston Robyns and Soul SearchLyte.

Rehearsals were constant — four nights a week, sometimes after school, sometimes before. Neither of us was old enough to have a driver’s license, so we took the city bus.

It took months for Soul SearchLyte to land just two gigs. The first was a corporate lunch my dad attended in a suit and tie. “Wynston seems like a really nice guy,” he said afterward, which was true…mostly. The second was New Year’s Eve at the Holiday Inn downtown. We were the “headliners,” scheduled for 1:00 a.m. — which everyone in the business knows means the time everybody has gone home to party. The real headliners went on at midnight. It was another North Side band, Champagne, featuring Morris Day, André Simone, and a diminutive guy with a large afro.

Jeff and I watched them in awe. André’s bass ran through a Mu-tron Funk Box that made every note sound like it came from the world’s best wah-wah. Morris Day’s drumming was tight, crisp, unstoppable. Wynston leaned toward me and shouted over the groove, “You see that guy? The way he chops out that rhythm? His name’s Prince. They say he’s got a record deal on Warners. Peter, that’s what you need to do if you wanna be more than just a basement guitar player.”

Himmelman, in a prayerful mode. Courtesy of Peter Himmelman

No offense to Soul SearchLyte, but Champagne was a brutal act to follow. By the time we went on at 3:00 a.m., only my Uncle Sonny and the bar staff were still around, mopping the floor while we played our hearts out.

A few weeks later, during rehearsal, our lead guitarist, Larry Crags, announced he was quitting.

“Wynston, I’m afraid I’m gonna have to leave the snap,” he said.

Wynston stared at him. “What the fuck did you just say?”

Larry shifted his weight. “My wife thinks it’s not a good idea — all this practice when we haven’t got any gigs lined up.”

Wynston stepped forward and jabbed his finger into Larry’s chest. “You sayin’ I’m not a man?”

It was strange. Larry hadn’t said anything of the sort.

Before Larry could answer, Wynston swung and caught him square in the face. Larry, who’d once told me in strictest confidence he was a Kung Fu master, fell hard, then rose, bloodied, into a fighting stance. Having been an ardent viewer of Kung Fu, the TV series, I waited for the mystical retaliation. It never came. Wynston hit him again, a clean right hook that sent him flying into my amplifier.

Larry crawled away, whimpering, up the stairs and out of the house. Jeff, maybe out of shock, started playing ”Rock-A-Bye Baby” on the high keys of his electric piano. From behind the drum kit someone said flatly, “Why don’t somebody shut off that amplifier?”

Wynston, panting hard, looked at me. “Peter, I suppose you wanna quit this snap too, since you’ve just seen a Black man beat up on a white dude.”

“No, Wynston,” I said. “I love being in this band.”

Hell yes, I did. I just became the lead guitarist.

Those nights in North Minneapolis — half teachable moment, half transcendence — were my first real taste of faith: the moment when music, spirit and belonging coalesced into one sound, one rhythm, one funky-ass pulse of Creation.

I’m positive Grandma Min would approve.

The post How Black music brought me closer to Judaism appeared first on The Forward.

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In ‘Nuremberg,’ a potent warning about our current politics of denial

“You want to know why it happened here?” asks Howie Triest — a German Jew serving as a U.S. military translator — in the new film Nuremberg. “Because people let it happen. They didn’t stand up until it was too late.”

Triest’s words, as uttered by actor Leo Woodhall, serve as an implicit plea to the film’s contemporary audience: We must stand up against the advancing collapse of our own democracy, before it is too late. Dark resonances appear between scenes in the film and scenes unfolding in today’s United States.

As Hermann Göring, the highest-ranking Nazi not to commit suicide at the war’s end — that is, until after his sentencing — Russell Crowe gives us a deposed and vainglorious charmer still able to exert something of his vanished power, even from his specially constructed prison. And, as in life, the Reichmarschall has a remarkable ability to evade and deflect: He is proud of the work he did for the German people and would do it again, but claims that once the war started, he knew nothing about what went on in the concentration camps — and nor did Adolf Hitler.

Today, Göring’s various lines of defense are striking as the ur-text for Holocaust deniers, as well as for contemporary leaders who strive everyday to re-write reality by lying about it. It is impossible to hear his arguments and not be struck by parallels to the rhetorical devices we see all around us now.

Göring’s arguments relied heavily on “what-aboutism”: He argued many other countries, including the U.S., had also committed crimes against civilian populations. The Nazis were no different. Likewise, President Donald Trump and his defenders have turned to “what-aboutism” over and over. Did Trump refuse to return classified documents upon leaving office after his first term? What about Hillary Clinton’s 33,000 deleted emails? Insurrection on January 6 ? What about the Black Lives Matter protests? Family-separation policy? Well, Barack Obama’s administration built the cages.

Such comparisons serve to obfuscate vast differences in intent and magnitude. They also erode the very idea that justice exists, or should exist.

The Nuremberg trials marked the first time that individuals — not states — were held criminally responsible for war crimes under international law. They shaped the development of modern international criminal law and institutions such as the International Criminal Court in the Hague — a court that Trump has repeatedly described as illegitimate. They uphold the idea that nothing, including extreme nationalism, is a defense for orchestrated violence against civilians.

But the Nuremberg trials also marked the first time that, under oath, leaders adopted the excuse that they had no concept of, or power over, the injustice executed on their watch. The Nazi leaders in the dock at Nuremberg all claimed, in some way or another, that they did not know of and were not responsible for the fate of the Jews, or anyone else who fell victim to their pitiless brutality. In the film as in life, those claims caused chief prosecutor Robert Jackson (Michael Shannon) to summarize their testimony this way: “While there have been enormous crimes, there are no criminals.”

A similar phenomenon was on display earlier this year in the Oval Office, when Trump hosted Salvadorean president Nayib Bukele. Trump’s administration had just deported more than 200 chained and shackled immigrants, many with no criminal record, to an El Salvador prison made infamous by sadistic videos produced by Bukele and copied by Homeland Security head Kristi Noem.

One prisoner, Kilmar Armando Ábrego Garcia, gained particular attention after it was revealed he had mistakenly been deported in violation of a federal immigration judge’s order barring his removal to his native country. Attorney General Pam Bondi and Deputy Chief of Staff Stephen Miller argued, without evidence, that two judges had declared Ábrego Garcia a member of the MS-13 gang.

And when Bukele visited for an Oval Office meeting, the administration’s line was clear: they did not have the power to return Ábrego Garcia. His fate, in the words of Miller, was at the “sole discretion of El Salvador.”

Heads turned to the Salvadorean president, who smiled enigmatically. “How could I smuggle a terrorist into the United States?” Bukele asked. “Of course, I’m not going to do it. The question is preposterous.”

And the situation was indeed preposterous. No one, it seemed, was responsible for Ábrego Garcia’s fate. (Ábrego Garcia was eventually returned to the U.S. in June; the Trump administration is still trying to deport him.)

There have been many previous comparisons between Trump’s government and Hitler’s. Many have focused, including in the Forward, on Hitler’s first year in power, when Hitler hollowed out the civil service and re-stocked its ranks with loyalists; cracked down on the media, the universities, the judiciary, and the military; and began a campaign of horror in which Germans began to see their neighbors brutally arrested and imprisoned.

Crucially, the seeds of Göring’s Nuremberg defense were present at that time as well. Hitler and his top men characterized all reports of their barbarity as false, exaggerations spread by foreign enemies and a hostile media. Such evasions, too, are in abundant supply today.

After only two months in power, the Nazis made it illegal to protest or oppose them in any way. The Trump administration has taken frightening steps in the same direction. After several lawmakers who served in the military or the intelligence community this week posted a video in which they spoke directly to U.S. service members, urging them to uphold the Constitution and to defy “illegal orders” amid the Trump administration’s promise to send the National Guard “and more” into democratic-leaning cities, Trump posted on social media that the video constituted “SEDITIOUS BEHAVIOR, punishable by DEATH.”

Miller added that the video represented “insurrection — plainly, directly, without question.”

Nuremberg is based on the life of psychiatrist Douglas Kelley (Rami Malek), whose encounters with Göring form the core of the film. After the trials, Kelley wrote that he found the Nazi leaders to be by and large “commonplace people whose personalities could be duplicated in any country of the world today.” They were responding, as people always will, to the opportunities presented by serving a corrupt leader, one whose only demand is fealty.

The post In ‘Nuremberg,’ a potent warning about our current politics of denial appeared first on The Forward.

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