Connect with us

Uncategorized

When you invite your ancestors into your sukkah, consider bringing their Jewish languages in, too

On Sukkot, we strengthen our local communities, hosting elaborate meals with relatives and friends and leaving one wall of the sukkah open, symbolizing hospitality. Sukkot also invokes the Jewish community in time. We build temporary structures to commemorate our biblical ancestors wandering through the desert, and we invite ushpizin – symbolic guests.

Traditionally, ushpizin have been biblical characters, kabbalistically associated with particular divine attributes. In my community in Los Angeles, I have noticed and participated in a new approach: summoning the presence of more recent ancestors. This Sukkot, I am promoting this tradition with a focus on our ancestors’ words.

I first experienced a more personalized ushpizin at a friend’s sukkah about a decade ago. Before dessert, the hosts asked each guest to share one person – historical or contemporary – that they would like to symbolically invite to the meal. The guests offered diverse responses, which led to additional conversations and strengthened ties among guests. My family and others we know have adopted this practice at our own sukkah gatherings, interspersed with kiddush, lulav shaking, singing, schmoozing and, of course, copious food.

In our ushpizin conversations, some guests have “invited” celebrities like Taylor Swift and Post Malone or Jewish heroes like Ruth Bader Ginsburg and Rachel Goldberg-Polin. Some have used the opportunity to introduce lesser known historical figures, like scientist Rosalind Franklin and entertainer Gertrude Berg. But the most common type of ushpizin I’ve noticed over the years has been relatives – an adult child living in another state, an elderly parent who was too frail to travel, a deceased grandparent they sorely missed, or even a great-great grandparent who had been part of their family lore.

When sukkah guests speak of their deceased ancestors, especially parents and grandparents, they often get emotional. Several have told me afterwards that sharing a bit about their relative made their holiday more special and personal. And I have observed guests speaking to each other to learn more about their ancestors and share similar stories of love and loss.

This year, I’m planning to introduce a linguistic angle to our round of ushpizin. I will ask each guest to share one “heritage word” — a word they inherited from their ancestors even though they don’t speak that language. This idea flows from the podcast I host, Heritage Words, a production of the HUC Jewish Language Project and HUC Connect. In each episode, I interview guests about the languages their ancestors spoke and the meaning those languages bring to their lives today.

From the 16 episodes to date, I have learned about the heritage words Jews continue to use generations after their families stopped speaking their immigrant languages. Several are terms of endearment — expressions of love, usually said to children by parents and grandparents. Rozeeta Mavashev reports that her mother uses the Bukharian word “jonam” (darling), similar to the Persian word “joon,” as in “How are you doing, jonam?” Sam Miller has fond memories of his Jewish Neo-Aramaic-speaking grandmother expressing love with “qorbanokh” (dear one, lit. “your sacrifice”), similar to the Judeo-Arabic and Modern Hebrew word “kapara.”

Other heritage words involve euphemism, avoiding a word seen as crass by substituting a different word, often from a foreign language. Anthropologist Evelyn Dean-Olmsted, who coined the term “heritage words,” says the word “pishar” (to urinate) is common in the Spanish of Mexican Jews, likely an influence from Ladino or Yiddish but also claimed by Syrian Jews as Judeo-Arabic. Mayim Bialik uses diminutive forms of Yiddish words for body parts when speaking to her children, like “hentlekh” (hands) and “eygies” (eyes).

Another common domain of heritage words is cuisine. Sarah Aroeste speaks — and sings — about “masadiku,” an empanada-like savory pastry filled with potato and cheese, a recipe passed down by her Ladino-speaking ancestors from Monastir. Telahun Liad Samuel shares his experiences doing the Hamotzi blessing with “dabo,” traditional Ethiopian Shabbat bread.

Often with strong emotion, the people I interviewed associate these words with particular ancestors: parents, grandparents, even great-grandparents. Those ancestors – or their parents or grandparents – moved to a new country, and they or their children learned a new language. At some point, the immigrant language was mostly lost, and heritage words (and maybe some songs, recipe cards, or family letters) are all that remain. Similar to our treasured family possessions — jewelry, candlesticks, and kiddush cups — heritage words are heirlooms, but more portable and less at risk of being stolen, damaged, or destroyed in a fire. Like photos on a Mexican ofrenda, Heritage words connect us to our ancestors and keep their memory alive for generations after they have passed away.

Sukkot is a perfect holiday to honor our immigrant ancestors. The exodus commemorated by our temporary structures involved our biblical ancestors migrating to the Promised Land. Similarly, the traditional biblical ushpizin migrated: Abraham, Joseph, Moses, etc. Most Jews today have ancestors who migrated — from Fes to Paris, Sanaa to Tel Aviv, Baghdad to London, Damascus to Brooklyn, Rhodes to Seattle, Tehran to Los Angeles, or Warsaw to Chicago, to give just a few examples.

When I hear the term of endearment “bunchky,” it brings up fond memories of my grandfather, and it reminds me that my great-grandparents immigrated from Lithuania to the United States speaking Yiddish. By using this word and sharing it in my sukkah, I am helping to preserve my ancestral language and my ancestors’ memories. I look forward to enriching my Sukkot holiday with my guests’ heritage words — linguistic souvenirs of their ancestors’ sojourns to a new land.

—
The post When you invite your ancestors into your sukkah, consider bringing their Jewish languages in, too appeared first on Jewish Telegraphic Agency.

Continue Reading

Uncategorized

The two ways to see Oct. 7 – and how they’ll influence the Israeli election

There are two ways to look at the Oct. 7 attacks, and which way you do will determine, to a large degree, whether you want to see Israeli Prime Minister Benjamin Netanyahu survive the next election.

The first view is that Oct. 7 proved the Israeli-Palestinian conflict cannot be solved. The second is that it proved the conflict cannot be allowed to remain unresolved.

These conclusions point in almost opposite directions, yet both begin with something Israelis learned, or thought they learned, from the same horrific day. One says there is no point trying to mollify the Palestinians, because hatred of Israel runs too deep. The other says that leaving millions of Palestinians indefinitely in their current condition will produce catastrophe again and again. The tragedy is that Oct. 7 supplied powerful evidence for both.

The first view is not without foundation. Even to Israelis (and people across the world) who have long sought a peaceful accommodation, it was shocking to see the sheer joy of the Hamas terrorists as they butchered families while filming their own barbarism, calling parents to brag, then dragging innocents into Gaza where crowds wildly cheered.

But the real shock was the support for this in the West Bank and Gaza – polls showed two-thirds to three-quarters of Palestinians approved –  suggesting coexistence is impossible. Rarely have polls been more devastating. As a result, many Israelis lost sympathy for Palestinians and concluded that a cleansing inferno is required. The brutal war that followed certainly reflected that.

The second way to see Oct. 7 is that the Palestinian issue cannot be ignored – that the situation of the Palestinians was so unacceptable that something terrible was bound to happen. Many Israelis have trouble accepting this, because it does not really explain Hamas, which would fight Israel in any case, even if it were led by a far-left government willing to hand over to it every inch of the West Bank and Gaza and divide Jerusalem. But it might explain why so many Palestinians – even ones not in denial about the facts – were prepared to support it.

This view also offers at least one reason why the propaganda war waged by Hamas and its supporters has been so successful. There are others – including antisemitism and an outright denial of Israel’s right to exist . But the fundamentally unacceptable situation of the Palestinians is a big one, to be sure.

The combination of these factors yielded stunning results and contributed to an unfair vilification of the country that continues to frustrate Israeli voters.

By Oct. 9, before Israel had even identified all its dead or invaded Gaza, accusations of “genocide” were already circulating online, then among activists, NGOs, academics and eventually governments. By Oct. 13, protests denouncing “genocide” took place in London. On Oct 17, the Qatar-based Arab Center for Research & Policy Studies held a symposium called “The War on Gaza: Palestinian Defiance and Resistance against Orchestrated Genocide and Expulsion.”

Within weeks, South Africa accused Israel of “genocide” at the International Court of Justice in The Hague, invoking the “crime of crimes,” a term most associated with the Holocaust, the Armenian Genocide and Rwanda. “This libel is powered by a relentless campaign of indictment that engraves a lie into collective memory,” says Adam Fisher, one of Israel’s top venture capitalists, who has researched the propaganda campaign in detail.

When Israel’s military entered Gaza, it faced an enemy that had deliberately embedded weapons caches, command centers and rocket launchers in homes and crowded neighborhoods, including hospitals, schools, mosques and UN sites. Hamas fighters vanished into tunnels beneath civilian areas, turning every dead child, collapsed building and grieving parent into material for a global indictment of Israel on social media. The strategy was clear: maximize civilian suffering, isolate Israel internationally, weaken American Jewish support and ultimately erode U.S. backing.

The implication is that Oct. 7 was a response to Palestinian suffering. The suffering is real, but Hamas was never defending Palestinians. The Iran-backed jihadist group has long sought to destroy Israel rather than establish a Palestinian state, and its campaign of terrorism after the 1993 Oslo Accords helped destroy the peace process by driving Israelis to the right.

Still, none of this makes the pre-Oct. 7 reality acceptable. In the West Bank, three million Palestinians live alongside some 500,000 Jewish settlers without equal rights, largely under military occupation, while extremist settlers have increasingly engaged in violence with the government and military often looking the other way. In Gaza, more than two million Palestinians endured a devastating Israeli-Egyptian blockade because Hamas ruled the Strip. It failed to prevent Hamas from arming itself while making civilian life miserable.

On Al Jazeera recently I was placed opposite a young Gazan named Ahmed Abo Askar, introduced as a humanitarian activist and engineering student. He said he had gone three days without eating, and looked like it. He hoped an aid flotilla might get through and then smuggle out his ailing father.

I tried to put things in perspective, explaining about Hamas and the need to be rid of it. Ahmed answered emotionally: “Israel, not Hamas, they are the ones who killed my sister, killed their children and their entire family on 6 November 2023. Not all of Palestinian people are Hamas. The goods, why it’s not entering? ‘It’s because of Hamas.’ We are not Hamas. We are human in the end.”

Everything I said was true – but he won the argument anyway, because he was a decent person suffering. No history lesson trumps that.

The insane situation has traumatized Palestinians and Israelis in parallel ways. The Palestinians – who are rooted in a conservative society disinclined to compromise – have been made, in large numbers, desperate enough to support a nihilistic movement like Hamas, which is truly genocidal against Jews.

As for Israelis, it has made huge numbers of them stop wanting to think seriously about Palestinians except through the lens of security and punishment. Some openly fantasize about expulsion. Empathy is viewed as naïve. Oct. 7 made Israelis a little crazy too – exactly per the plan of Hamas.

So the Israeli opposition — people deeply hostile to Netanyahu and his extremist coalition — is mostly afraid to touch the Palestinian issue at all in the campaign ahead of the Oct. 27 election, preferring to focus on Netanyahu’s epic domestic failures. Politically, the calculation is correct.

That is where the two interpretations of Oct. 7 attach themselves to the choice Israelis face in this election. Netanyahu has spent much of his career arguing, in practice if not always explicitly, that the Palestinian problem can be managed rather than solved: Contain Gaza, maintain Israeli control of the West Bank, expand settlements, periodically use overwhelming force and resist international pressure for Palestinian statehood.

If the lesson of Oct. 7 is that Palestinian hostility is essentially immutable and territorial compromise merely brings the enemy closer, then Netanyahu’s basic worldview survives despite his catastrophic failure on Oct. 7. The answer is deterrence and permanent Israeli security control — not another attempt at political reconciliation.

Gadi Eisenkot, the main challenger on the center-left, is more complicated. He is hardly offering Israelis a new Oslo: He has explicitly rejected a Palestinian state in the near- or medium-term and says the old two-state formula is unrealistic after Oct. 7. But he has also opposed more West Bank settlements and other measures that would make eventual territorial separation impossible.And he has long warned against Israel sliding into a binational state.

The implication is less a peace plan than a direction: Preserve the possibility of separating Israelis and Palestinians, change the conditions that perpetuate the conflict, and leave open a political horizon even if nobody can presently say exactly when it nears and how it ends. In that sense, the choice is not between Netanyahu and a dove. It is between continuing to manage an apparently permanent conflict and a government that might at least begin trying to move toward a possible peace.

But if Israelis conclude that Palestinians only understand force – which, by the way, Hamas clearly doesn’t – we’re guaranteeing a death spiral. Such a problem left to fester, without any attempt to change the dynamic, will blow up again and again. So after the election, if Netanyahu and his destructive right wing coalition are mercifully gone, this will need to be addressed in new and creative ways.

Both views of Oct. 7 rest on a foundation of facts. The invasion and massacre – and the widespread support for it among Palestinians – simultaneously dismantled both the Israeli left’s confidence in Palestinian intentions, and the Israeli right’s belief that the Palestinian problem could be indefinitely managed.

But it also proved that distrust is not a policy. Israel can build fences, destroy armies, assassinate commanders and punish those who attack it. What it cannot do is make millions of Palestinians disappear. If there is no political answer to that reality, eventually there will be another violent one.

The post The two ways to see Oct. 7 – and how they’ll influence the Israeli election appeared first on The Forward.

Continue Reading

Uncategorized

Country star Zach Bryan dons ‘Free Palestine’ shirt at Gillette Stadium

(JTA) — Zach Bryan, one of the world’s most popular country artists, appeared onstage wearing a shirt that read “Free Palestine” on Saturday night at Gillette Stadium outside Boston.

The venue was at the center of the dispute between stadium owner Robert Kraft and rapper Macklemore, who was blocked from performing there after Kraft objected to statements and imagery from an earlier stop on the tour and a “broader history” that Kraft characterized as antisemitic.

Representatives for Bryan and Kraft did not respond to requests for comment.

Bryan, whose biggest hits include “Something in the Orange” and his Kacey Musgraves duet, “I Remember Everything,” broke a stadium attendance record with 73,538 people on hand, the stadium said in an X post.

Kraft, the billionaire owner of the New England Patriots, helped lead an effort by stadium owners to block Macklemore from performing at their venues as Ed Sheeran’s opening act. Sheeran tried to distance himself from the venue owners’ actions, but his backup band and other acts subsequently withdrew from the tour.

This article originally appeared on JTA.org.

The post Country star Zach Bryan dons ‘Free Palestine’ shirt at Gillette Stadium appeared first on The Forward.

Continue Reading

Uncategorized

Britain’s Green Party adopts ‘Zionism is racism’ motion

(JTA) — Britain’s Green Party on Sunday adopted a policy equating Zionism with racism, a move that immediately drew condemnation from the Israeli government and sparked concerns among some Jewish party members and the broader Jewish community.

The motion has also caused divisions within the party itself, with leader Zack Polanski, who is Jewish, skipping the vote and the party’s five sitting members of parliament issuing a statement on the policy.

Passing with 1,022 votes to 813 votes at the left-wing party’s annual conference, the motion argues that Zionism as an ideology is racist as it promotes “ethnonationalism,” and “privileges one ethnic group on the basis of the subjugation of others.”

It also declares the Greens to be an “anti-Zionist party” and that Zionism, the movement to develop and protect a Jewish state in Israel, will be “treated as any other form of racism.”

The motion also supports the establishment of a “single democratic Palestinian State in all of historic Palestine with Jerusalem as its capital.”

Israel’s Ministry of Foreign Affairs said in a press statement, “Today, the Green Party in Britain ceased to act as a political party and became a body that gives legitimacy to terrorism. The Greens have adopted not only the green of Hamas, but also its ideology: the elimination of the State of Israel through armed struggle.”

“The shocking resolution adopted today legitimizes armed struggle, calls for a Palestinian state ‘from the river to the sea’ – meaning the destruction of the State of Israel – and labels as ‘racist’ the aspiration of the Jewish people for self-determination,” the ministry statement said, adding that it “goes far beyond the boundaries of legitimate political debate.”

The ministry called on other political parties in Britain, particularly the ruling Labour Party, to reject the resolution.

In a letter to Polanski ahead of the vote, the Board of Deputies of British Jewry, Jewish Leadership Council and Community Security Trust said they had “acute concerns” about the motion and called on the party leaders to oppose it. They wrote that urgent action was needed to address growing antisemitism within the Green Party. Such a motion, they wrote, “fuels hatred of Jews.”

The five representatives of the Greens who sit in Parliament – MPs Ellie Chowns, Adrian Ramsay, Siân Berry, Carla Denyer and Hannah Spencer – issued a joint statement condemning the actions of the current Israeli government led by Prime Minister Benjamin Netanyahu but emphasizing, “We know there is no conflict between supporting the rights of Palestinians and the rights of Jewish people.”

A clause was proposed to protect Jewish Greens by clarifying that the motion should not be used to “pressure, proscribe or discipline” those affiliated with synagogues or other Jewish groups that describe themselves as Zionist. The clause was voted down.

This article originally appeared on JTA.org.

The post Britain’s Green Party adopts ‘Zionism is racism’ motion appeared first on The Forward.

Continue Reading

Copyright © 2017 - 2023 Jewish Post & News