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New book discusses the issue of racism in American Yiddish culture

װען ייִדישע אימיגראַנטן זײַנען געקומען קײן אַמעריקע פֿון מיזרח־אײראָפּע מיט העכער װי 150 יאָר צוריק, איז אײנער פֿון די גרעסטע חידושים געװען דאָס באַגעגעניש מיט אַפֿראָ־אַמעריקאַנער. שלום־עליכמס מאָטל פּײסי דעם חזנס איז געװען פֿאַרשטױנט װען ער האָט געזען אַ פּאָרפֿאָלק אין ניו־יאָרקער סאָבװײ: „משונהדיקע ברואים. מוראדיק גראָבע ליפּן. גרױסע װײַסע צײן און װײַסע נעגל.“

פֿאַרן הײַנטיקן לײענער איז שלום־עליכם באַשרײַבונג פֿול מיט ראַסיסטישע סטערעאָטיפּן. אָבער װער איז דאָ שולדיק: דער פּערסאָנאַזש אָדער דער מחבר?

די דאָזיקע פֿראַגע װערט באַהאַנדלט אין אַ נײַ בוך פֿון גיל ריבאַק (אוניװערסיטעט פֿון אַריזאָנע), װאָס האָט מאָטלס װערטער אינעם קעפּל: „משונהדיקע ברואים: פּנים־אל־פּנים מיט די רעפּרעזענטאַציעס פֿון שװאַרצע מענטשן אין דער ייִדיש־קולטור“. ריבאַק באַמערקט, אַז מאָטלס װערטער פֿעלן אין הילל האַלקינס ענגלישער איבערזעצונג, אַ סימן, אַז הײַנט שעמט מען זיך מיט אַזאַ מין לשון.

ריבאַק איז ניט דער ערשטער פֿאָרשער װאָס נעמט זיך אונטער די דאָזיקע קאָמפּליצירטע און דעליקאַטע טעמע, אָבער זײַן צוגאַנג איז דער סאַמע אַרומנעמיקער און אױסשעפּיקער צװישן אַלע אַנדערע. ביז לעצטנס איז מען געװען נוטה צו באַהאַנדלען די באַציִונג פֿון ייִדן צו אַפֿראָ־אַמעריקאַנער מיט זהירות. מען האָט באַטאָנט די פּאָזיטיװע אַספּעקטן און פֿאַרשװיגן די ראַסיסטישע סטערעאָטיפּן, װאָס מען געפֿינט אַפֿילו בײַ די לינק־געשטימטע ייִדישע ליטעראַטן װאָס האָבן אַרויסגעוויזן מיטלײַד צו זײער ביטערער דאָליע.

מען דאַרף אָבער האָבן אין זינען , װאָרנט ריבאַק, אַז די אימאַזשן און װערטער, װאָס קלינגען נעגאַטיװ און באַלײדיקנדיק הײַנט, האָבן ניט געטראָגן אַזאַ מין מײן בײַ די לײענער מיט אַ הונדערט יאָר צוריק.

דער סטערעאָטיפּ פֿון די שװאַרצע אַפֿריקאַנער װי „װילדע חיות“ האָט זיך אױסגעפֿורעמט אין ייִדיש און העברעיִש נאָך אין דער אַלטער הײם, כאָטש דאָרט האָט מען קײן מאָל ניט געזען קיין אַפֿריקאַנער. די עיקרדיקע השפּעה איז געװען פֿון דער אײראָפּעיִשער קולטור, אָבער דער דאָזיקער סטערעאָטיפּ האָט װאָרצלען אױך אין די טראַדיציאָנעלע ייִדישע מקורים. למשל, אין דער פּאָפּולערער ייִדישער איבערטײַטשונג פֿונעם חומש „צאינה וראינה“ שטייט למשל אַז די קינדער פֿון נוחס זון חם װעלן זײַן „פֿאַרשװאַרצט“ און „פֿאַרפֿינסטערט“ פֿאַר זײַנע זינד.

װען די אַמעריקאַנער ייִדישע זשורנאַליסטן האָבן געפּרוּװט צו דערקלערן זײערע לײענער די ראַסע־פּראָבלעם אין אַמעריקע, האָבן זײ צומאָל באַטראַכט דעם אַמעריקאַנער דרום דורך אַ מזרח־אײראָפּעיִשן שפּאַקטיװ. זײ האָבן פֿאַרגליכן דעם מצבֿ פֿון אַפֿראָ־אַמעריקאַנער מיטן מצבֿ פֿון רוסישע פּױערים. ייִדישע סאָציאַליסטן האָבן געטענהט, אַז די ביטערע דערפֿאַרונג פֿון שקלאַפֿערײַ האָט זײ כּלומערש געמאַכט „טעמפּ“, „גראָב“ און „פֿױל“. די בײדע גרופּעס זײַנען באַפֿרײַט געװאָרן בערך אײנצײַטיק, אין די 1860ער יאָרן.

אין אַמעריקע, שרײַבט ריבאַק, איז דער אַפֿראָ־אַמעריקאַנער געװאָרן אַ מין גילגול פֿון אַ רוסישן פּױער. און אַבֿרהם כּהן האָט פֿאַרגליכן די דרומדיקע װײַסע מיט פּױלישע פּריצים: זײ זײַנען ברײטהאַרציק און העפֿלעך צװישן די אײגענע, אָבער זײ האַלטן ניט זײערע שקלאַפֿן אָדער פּױערים פֿאַר מענטשן.

אַפֿילו װען די פּראָגרעסיװע ייִדישע זשורנאַליסטן און כּלל־טוער, אַזעלכע װי ברוך װלאַדעק אָדער אַב קאַהאַן, האָבן פּראָטעסטירט קעגן געװאַלד לגבי אַפֿראָ־אַמעריקאַנער אין דרומדיקע שטאַטן, האָבן זײ סײַ װי גענוצט ראַסיסטישע סטערעאָטיפּן. די דאָזיקע סטערעאָטיפּן זײַנען ספּעציעל בולט אין פֿילצאָליקע קאַריקאַטורן אינעם הומאָריסטישן זשורנאַל „דער גרױסער קונדס“.

ייִדן און אַפֿראָ־אַמעריקאַנער זײַנען צומאָל געװען שכנים אין די גרױסע שטעט. אין האַרלעם, ניו־יאָרק, בײַם אָנהײב 20סטן יאָרהונדערט, זײַנען ייִדן געװען די אײנציקע װײַסע תּושבֿים צװישן די אַפֿראָ־אַמעריקאַנער. אָבער קײן פֿרײַנטשאַפֿט איז צװישן די בײדע גרופּעס ניט געװען, און אין יאָר 1930 זײַנען כּמעט קײן ייִדן אין האַרלעם ניט פֿאַרבליבן.

דער פּרינציפּ פֿון ראַסן־גלײַכקײט איז געװען װיכטיק פֿאַר ייִדישע סאָציאַליסטן, אָבער למעשׂה האָבן זײ געהאַט קנאַפּע דירעקטע קאָנטאַקטן מיט אַפֿראָ־אַמעריקאַנער. זײ האָבן אָנערקענט, אַז די אַפֿראָ־אַמעריקאַנער זײַנען געװען קרבנות פֿון דיסקרימינאַציע און רדיפֿות, אָבער אָפֿט מאָל געקוקט אױף זײ מיט ביטול װי “ייִנגערע און שװאַכערע ברידער”.

די דאָזיקע אַמביװאַלענץ לגבי אַפֿראָ־אַמערקאַנער האָט זיך אָפּגעשפּיגלט אױך אין די װערק פֿון אַמעריקאַנער ייִדישע שרײַבער װי שלום אַש, יוסף אָפּאַטאָשו און ברוך גלאַזמאַן. זײ זײַנען געװען קעגנערס פֿון ראַסיזם, אָבער די פּאָרטרעטן פֿון אַפֿראָ־אַמעריקאַנער פּערסאָנאַזשן אין זײערע װערק נעמען כּסדר אַרײַן ראַסיסטישע סטערעאָטיפּן. דאָס זעט מען בפֿירוש אין די באַשרײַבונגען פֿונעם פֿיזישן אױסזען, זײערע פּנימער און העװיות, װי למשל אין אָפּאַטאָשוס באַקאַנטער דערצײלונג „לינטשערײַ“. דאָס שאַפֿט אַ סתּירה צװישן דעם פּראָגרעסיװן עטישן וועלטבאַנעם און דעם נעגאַטיװן עסטעטישן אימאַזש, פֿאַרסך־הכּלט ריבאַק.

ריבאַק האָט דורכגעמאַכט אַ גרונטיקע פֿאָרשערישע אַרבעט. זײַן בוך איז פֿולגעפּאַקט מיט לעבעדיקע פּרטים פֿון טױזנטער פֿאַרשײדענע מקורים אױף ייִדיש, העברעיִש און ענגליש. להיפּוך צו דעם רובֿ הײַנטיקע ייִדיש־פֿאָרשערס, באַהאַנדלט ער ניט נאָר די מוסטערן פֿון דער „הױכער“ קולטור און פּראָגרעסיװער זשורנאַליסטיק, נאָר ער נעמט אין באַטראַכט די גאַנצע ייִדישע מאַסן־קולטור.

אַזאַ אַרומנעמיקער צוגאַנג האָט ריבאַקן דערמעגלעכט צו אַנטפּלעקן די גאַנצע רײ פֿון קאָמפּליצירטע און צומאָל סתּירותדיקע פּאָזיציעס פֿון מזרח־אײראָפּעיִשע אימיגראַנטן לגבי דעם ראַסן־ענין אין אַמעריקע אין די ערשטע דרײַסיק יאָר פֿונעם צװאַנציקסטן יאָרהונדערט.

די פֿילצאָליקע בײַשפּילן שטיצן זײַן אַרגומענט, אַז ייִדישע אימיגראַנטן זײַנען װײַט ניט געװען פֿרײַ פֿון ראַסיסטישע פּניות. אין דעם אַרגומענט שטעקט אַ שטיקל פּאָלעמיק קעגן דער טענדענץ אין הײַנטיקער ייִדיש־פֿאָרשונג װאָס באַטאָנט בלױז די פּראָגרעסיװע, אַנט־ראַסיסטישע טענדענצן אין דער אַמעריקאַנער ייִדיש־קולטור.

מען קען זאָגן, אַז די צואײגענונג פֿון ראַסיסטישע קלישעען בײַ ייִדישע אימיגראַנטן איז געװען אַ שריט אױפֿן װעג צו אַמעריקאַניזירונג. דאָס האָט זײ געלאָזט פֿילן זיך װי עכטע „װײַסע“ אַמעריקאַנער, װאָס איז געװאָרן שטאַרק אַקטועל אין יענער תּקופֿה פֿון דער שטאַרקער קסענאָפֿאָביע און אַנטיסעמיטיזם אין דער אַמעריקאַנער געזעלשאַפֿט. דאָס האָט זיך געביטן אין די 1930ער יאָרן, װען לינקע ייִדן האָבן אָנגעהױבן צו באַטראַכטן די אַפֿראָ־אַמעריקאַנער װי פּאָטענציעלע מיטקעמפֿער פֿאַר סאָציאַלער און עקאָנאָמישער יושרדיקײט.

The post New book discusses the issue of racism in American Yiddish culture appeared first on The Forward.

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A Chabad Jew was stabbed in NYC. He returned the next day to continue wrapping tefillin.

(JTA) — Less than 24 hours after he was stabbed in midtown Manhattan, Yosef, a Chabad-Lubavitch man from Crown Heights, was back on the same street where he’d been assaulted, popping into Diamond District businesses as usual to help employees wrap tefillin.

Yosef, 26, who did not share his last name to maintain his privacy, told the Jewish Telegraphic Agency that he was back on 47th Street on Thursday afternoon, the day after the stabbing, without missing a beat in his Monday-through-Thursday rounds even as police investigate the incident as a possible hate crime.

A number of the people he visited pieced together that the widely circulated footage of a man being stabbed the previous night was of him.

“They were in shock. They were obviously scared for me,” said Yosef, who has been wrapping tefillin and distributing Shabbat candles to Jewish Diamond District employees for about three years. He started that routine when his father, a Chabad Jew who works in the jewelry business, realized he needed his son’s help to handle the demand for those acts. Yosef told Chabad.org that he was “still shaken” by the attack a day later.

Still, he told JTA, “We can’t allow some hate to stop us.”

Yosef said he felt it was important to communicate that message because “we need more mitzvahs in the world, we need more light in the world.”

Yosef was taken to Bellevue Hospital on Wednesday evening around 6 p.m., where medical staff assessed that he had no internal bleeding and would not need stitches. No arrests have been made, but the assailant has been described as a woman in her 40s.

The attack has renewed concerns about security that have faced Chabad adherents and institutions, which often host public events and maintain a visible street presence. But the threat didn’t diminish their presence in midtown Manhattan on Friday.

Multiple Chabad men stood under a bright yellow tent on the sidewalk wrapping tefillin for a steady stream of workers in the heavily Jewish Diamond District.

“The Rebbe says that the way to defeat darkness is only through the addition of light,” said Shmuel Cohen, who was handing out small photographs of the movement’s late leader, the Lubavitcher Rebbe Menachem Mendel Schneerson.

Cohen told JTA that he had not heard about the attack that took place just down the block two days earlier, though his partner under the sidewalk tent had. Cohen said that the best way to respond is through “the observance of Torah and mitzvot without being ashamed of our Judaism but presenting it to everyone.”

Also on Friday, Chabad officials met with New York Police Department representatives for their annual meeting about security ahead of Chabad’s international conference in Crown Heights, the Brooklyn neighborhood where the movement is headquartered. The conference begins on Nov. 5.

Chabad has been targeted in multiple high-profile attacks in the past year, including the deadly Bondi Beach shooting in Australia in December. The following month, a man rammed a car into the doors of the Chabad-Lubavitch headquarters in Brooklyn, raising further questions over how the movement should balance its commitment to making its events accessible with security.

Meanwhile, Jews have been targeted in more than half of hate crimes committed in New York City in 2026, despite making up about 12% of the city’s population.

“Security is our top priority. Our goal is to provide an environment where every participant feels safe and can fully experience the purpose and spirit of the gathering,” said Rabbi Mendy Kotlarsky, a top organizer of the upcoming conference.

In the wake of the attack, Yosef said he is not concerned about going out in public as a visibly Jewish person and doesn’t plan to change how he approaches the world.

“I was wearing the same clothes on Tuesday and Wednesday and Thursday,” he said. “I didn’t change my routine.”

This article originally appeared on JTA.org.

The post A Chabad Jew was stabbed in NYC. He returned the next day to continue wrapping tefillin. appeared first on The Forward.

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They met on a Birthright trip then married. Now this American Israeli couple’s internet fame has turned to infamy.

Ethan and Hila Klein first met at Yad Vashem — Israel’s Holocaust museum — in 2007, a meet-cute they recounted, giggling, years later for their millions of YouTube followers.

“I think I went up to her and said something like, ‘They had it coming, don’t you think?’” said Ethan, known for his edgy humor and infamous internet trends, including Vape Nation and Papa Bless. “No I didn’t say that. I wonder if you would have laughed though.”

They were on a Birthright trip, Ethan an American and Hila an Israeli soldier on leave to join the group. Soon after the trip ended, Ethan moved to Israel to be with Hila, and the two began making videos under the name H3H3 Productions (the H for Hila and the 3 standing in as an E for Ethan). They married, moved to America, and started a popular podcast.

A Jewish love story, until Thursday, when Hila, now mother to their three children, accused Ethan publicly of having a months-long affair.

“The betrayal I feel is immeasurable,” Hila said in an Instagram post. “My only family on this side of the world. How do I even begin to make sense of this?”

Ethan reposted her statement.

Their podcast is run by a handful of crew members who often chime in and participate in various skits and bits. The crew also shared a statement saying they stand with Hila and refuse to work with Ethan, though they added they don’t know what this will mean for the future of the show.

A couple roiled by Oct. 7

The left-leaning, secular couple’s videos and podcasts focused primarily on pop culture, internet drama and general politics, not Jewish or Israeli issues.

Both Ethan and Hila would make statements sometimes when tensions in Israel flared, and they would occasionally speak out against IDF actions that upset them.

In 2021, Ethan started a podcast with political commenter Hasan Piker, a controversial left-wing influencer, called Leftovers, a nod to their leftist politics.

Then came Oct. 7.

Ethan, an American Israeli dual citizen like Hila, was horrified by the attacks but quick to call the IDF genocidal in the aftermath. In their first episode together after Oct. 7, Ethan and Piker said the show would continue through their disagreements. The episode was tense, and it was their last.

As Piker’s rhetoric on Israel intensified and became at times antisemitic, the two began a nasty internet feud, culminating in a nearly five-hour livestreamed debate.

Piker posted about the news of the affair on X, sharing a video of Ethan and expressing disgust for men who cheat.

“Now this is a high caliber man [with] good morals,” Piker said sarcastically. He also posted “Judge me by my enemies” after sharing Hila’s statement.

Hila, who owns a makeup and clothing company, increasingly came under scrutiny by Piker and others after Oct. 7 for her service in the IDF. Artists refused to work with her. One model she hired publicly disavowed her after finding out she was Israeli.

The couple was harassed, sometimes online, sometimes in-person, as they attempted to take what they viewed as a nuanced stance in the aftermath of Hamas’ attack on Israel and the ensuing war in Gaza. The united front seemed to fortify their relationship, as Ethan, ever outspoken, routinely came to his wife’s defense.

Their show lost thousands of subscribers, but loyal fans stuck with them — fans who now say they are gutted and confused by the news of the affair. Many in disbelief noted that Ethan had Hila’s face tattooed on his arm less than two years ago as a surprise for her.

“The greatest thing a man can do for his children is to love their mother,” says the quote surrounding the tattoo.

The Forward attempted to contact the Kleins through their work emails and did not immediately hear back.

The post They met on a Birthright trip then married. Now this American Israeli couple’s internet fame has turned to infamy. appeared first on The Forward.

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These Jewish college students have some ‘nonnegotiables’ for El-Sayed

At the University of Michigan, first-year student Robert Kashan, 18, and sophomore Jacob Reich, 19, sat behind a large blue sign. “Some things are nonnegotiable,” it declared in all caps.

The sign laid out their requirements for any candidate seeking their support: a commitment to Jewish safety, “including for Zionist Jews,” and supporting Jewish statehood in Israel, among other positions.

“Zionism is a legitimate part of the Democratic coalition, and a lot of us are feeling less represented by the Democratic Party,” Kashan told the Forward.

The students are part of a broader “Nonnegotiable” movement in Michigan, a coalition of Jewish Democrats who are spelling out their dealbreakers for candidates ahead of the Senate election between Democratic nominee Abdul El-Sayed and Republican nominee Mike Rogers. 

The movement has attracted national attention, with hundreds of rabbis across 34 states signing on to the “Nonnegotiable” demands. Meanwhile, about 20 students at the University of Michigan have publicly signed, while hundreds more offered support anonymously, according to Reich.

The “Nonnegotiable” supporters aren’t saying whom they’ll vote for if their concerns aren’t addressed — or whether they’ll vote at all. But they are pushing back against the assumption that Jewish voters will, as the saying goes, “vote blue no matter who,” urging El-Sayed to engage with their demands if he hopes to earn their support.

That’s in contrast with two other Jewish political camps, including a group called Michigan Jews for Democracy that endorsed El-Sayed. Their petition, which has garnered almost 1,000 signatures, notes that some signatories hold reservations about El-Sayed but are voting for him nonetheless as a check on President Trump.

“We understand that a vote is not a valentine; it’s a strategic chess move,” the petition reads.

A competing petition, dubbed “Michigan Jews Against Extremism,” has drawn hundreds of signatures from Michigan Jews who plan to vote for Rogers. That petition similarly emphasizes that Rogers voters may still have reservations about the candidate: “Our vote for Mike Rogers does not require that we agree with him on every issue or that we support President Trump,” it reads.

“Nonnegotiable,” meanwhile, rejects the idea that Jewish voters would have to choose between Zionist and Democratic values. Some have criticized the nonnegotiable movement for ignoring the reality of the electoral choice at hand. Others have called it “a veiled attempt to excuse the actions of Jewish Democrats who want to feel validated about voting for Mike Rogers.”

But Kashan and Reich, who met at Hillel and plan to major in political science, said the “Nonnegotiable” movement was the only way they could see themselves engaging in the election, as they felt increasingly pulled between their identities as Democrats and as Jews.

Some Michigan Jews have expressed alarm at El-Sayed’s questioning of whether Israel should exist as a Jewish state and his decision to campaign alongside controversial Twitch streamer Hasan Piker, who has been accused of antisemitic rhetoric. Rogers, who Trump has endorsed, earlier this week called El-Sayed “anti-Jew.”

In a letter to Michigan Jews, El-Sayed has vowed to “stand up against antisemitism and take the threat of violence against our Jewish community incredibly seriously.” He has also hired a Jewish liaison in the final weeks leading up to the election.

This will be the first election when Kashan, who just turned 18, is eligible to vote, and Reich’s first national election after voting in a local primary in his hometown of Palo Alto, California. For both, voting Democratic in their first major election had once seemed like a given.

“I’m a Jewish Democrat, and I want Democrats to take the Senate,” Reich said. “I want to vote for a Democrat in my own state.”

They’re still holding out hope that will happen — and that, with less than two weeks until the Nov. 3 election, El-Sayed will sign on to their petition.

And if he doesn’t? Neither student is ready to say.

The post These Jewish college students have some ‘nonnegotiables’ for El-Sayed appeared first on The Forward.

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