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Tag: history

Contemplating the war

Contemplating the war

Prime Minister Yitzhak Rabin meets in Casablanca with PLO Chairman Yasser Arafat, 1994. (photo from flickr.com/photos/government_press_office/6324960139)

With all the darkness surrounding us since Oct 7, since the shattering of that tranquil Shabbat, have the people of Israel witnessed a miracle?

When Israel’s guard was fully down, when the south was under a vicious blitzkrieg by the monstrous Hamas, why did Hezbollah – with their 150,000 missiles pointed towards Israel – not exploit this excellent opportunity to open a second front? When Israel was existentially exposed, Hezbollah chose not to respond, at least not in any real-time, meaningful way. Complex geopolitical and military and conspiracy theories abound, attempting to explain why and why not. Pundits speculate and postulate and surmise. But maybe, just maybe, at some very esoteric level, the simplest and most logical answer, according to my close friend, a rabbi: it was a modern-day miracle. Pftt, pftt, pftt, as my great-grandmother would add.

***

The lights! Growing up, I was conditioned to shut the lights when leaving a room. I attempted to teach the same to my kids – and to my wife, although sometimes it seems she opens the lights when leaving a room. And then the missile sirens go off. Whoa! Slow it down. We have 90 seconds. Certainly time enough to shut the lights when racing to our shelter. My shouts muted by the screeching of the red alert, “Lights! Lights! Shut the lights!” I yell. To no avail, of course.

***

The day after … too soon to start thinking about it? That is where discussions about the war ultimately end up, each of us with our own theory, our own concerns, our own hopes. Once Israel achieves victory, in whatever form that takes, Gaza must then be rebuilt. But first it must be deradicalized – no more Hamas. Demilitarized – no more bombs hidden in schools, mosques and hospitals. And democratized – according to Winston Churchill, it’s the worst form of government … except for all others.

For this to succeed, Gaza should be divided into three cantons, similar to Germany, post-Second World War, each managed by a strong, Western or westward-looking country with enlightened self-interest for a stable and less radical Middle East. Maybe the United States. Maybe Britain. Maybe Germany. Maybe Egypt or Jordan. Escorted by a massive 21st-century Marshall-like plan. Maybe the Blinken Plan. Channeling the equivalent of $15 billion in 1948 purchasing power, that’s $191,569,917,012.48. OK, not that much, as the Gaza Strip is tiny compared to Germany, but enough funds to restore its economic infrastructure, to rebuild the Strip and rehabilitate its citizens, and make Gaza the Singapore of the Middle East – shipping, tourism, industry, maybe even offshore natural gas – like it could have become in 2005, when Israel fully withdrew. But then, what do I know.

***

Well before the day after, we need to take care of the Israeli hostages, including babies, children and octogenarians, both those still held in unknown condition by Hamas and other terrorists in Gaza, and those who have been returned. Interesting, but not necessarily surprising, is that neither the United Nations General Assembly nor UNICEF nor even the Red Cross demanded their unconditional release. Let alone a humanitarian visit.

As related by Liat Collins of the Jerusalem Post, Guelah Cohen – a 1980s right-wing parliamentarian, 2003 Israel Prize winner and mother of current senior Lukid lawmaker Tzachi Hanegbi – summarized this tragic situation best. Back during the First Lebanon War, when Tzachi was a combat solder, Cohen was asked what she would do if he were taken prisoner. She thoughtfully responded that, as a mother, she would be outside leading the protests to bring her son home, shouting with a megaphone outside the Prime Minister’s Office for the government to do anything and everything in its power to achieve his release. But, as a member of the government, she would be sitting quietly in the Prime Minister’s Office, advising him not to listen to the public. 

Prime Minister Yitzhak Rabin, during the controversial days of the 1993 Oslo Peace Accords process and accompanying Palestinian terror, said, “We must fight terrorism as if there’s no peace process and work for peace as if there’s no terror.” How utterly profound.

So, with the tragic circumstances of the hostages, the government must listen to the cries of the hostages’ families. But they also must lead and not be swayed by public opinion. The government must fight the war on Hamas as if there were no hostages and must, at the same time, bring all the hostages home. Alive.

***

As for economic recovery, I share a very micro, personal anecdote. About 18 months ago, we redid our condo, buying much of our furniture from BaKatzer, a wonderful and unique boutique furniture store located in a moshav (agricultural community) just outside the Gaza periphery, not too far from Ashkelon, which receives the brunt of the rockets from Gaza. While not the easiest of customers – I can be very demanding on price and service – I recently sent the owner a WhatsApp message. “Hey!” I wrote. “Hope all is well during these difficult times and hope to be back soon for more shopping.” Given my unforgiving consumerism, maybe she saw that as another threat. Alas, I can also be a very loyal consumer.

***

And there we were, my wife and I sitting around our Shabbat table with my daughter and her best friends, one with a brother who is a paratrooper and fighting in Gaza, the other an intelligence officer whose service was just extended, and still another, who was on a weekend leave from his Golani unit stationed up north. The conversation quickly moving from the trivial and benign to questioning and 

responding to issues and concerns that should be far away from them, that should not trouble the young minds of these 20-somethings, who should not deal with the complexities of miracles and hostages and day-after theories. Alas, there we were, talking of war and survival, looking hopefully to tomorrow. Am Israel chai. 

Bruce Brown is a Canadian and an Israeli. He made aliyah … a long time ago. He works in Israel’s high-tech sector by day and, in spurts, is a somewhat inspired writer by night. Brown is the winner of the 2019 AJPA Rockower Award for excellence in writing, and wrote the 1998 satire An Israeli is…. Brown reflects on life in Israel – political, social, economic and personal.

Format ImagePosted on December 1, 2023November 30, 2023Author Bruce BrownCategories IsraelTags history, Israel-Hamas war, lifestyle, peace, politics, terrorism
History both good, bad

History both good, bad

Theodor Herzl, during the First Zionist Congress, in Basel, Switzerland, 1897. (photo from mfa.gov.il)

Sometime before 1223, the first bridge spanning the Rhine River at Basel was constructed, funded through a loan to the town’s bishop by a Jewish moneylender. The bridge was a significant factor in the development of trade in the strategically located city, which is in northern Switzerland, near what are now the German and French borders.

The bridge lasted almost 800 years and was replaced between 1903 and 1905. There may be only one photograph in existence in which the original bridge can be seen – a photograph with another very significant Jewish connection. It is believed that the only place one can see the original Middle Bridge, or Mittlere Rheinbrücke, is in the famous shot of Theodor Herzl in a moment of contemplation outside the First Zionist Congress in 1897.

The bridge provides a sort of bookend to the Jewish story in Switzerland. While the bridge stood eight centuries, the history of Jews in Switzerland proved far less stable than the stone Mittlere Rheinbrücke.

photo - A pocketwatch with Hebrew characters and an engraving of the Western Wall on the reverse
A pocketwatch with Hebrew characters and an engraving of the Western Wall on the reverse. (photo by Pat Johnson)

Switzerland has a rightful reputation for natural magnificence – rolling green meadows, massive snowcapped mountains, glacial streams and rivers – as well as political stability and neutrality that have made it home to a host of international nongovernmental organizations and United Nations agencies. The prevalence of cheese and chocolate also give it a delicious reputation. History is not so agreeable. 

Some of that history is told in Basel’s small but impressive Jewish Museum of Switzerland. When the institution opened in 1966, it was the first new Jewish museum in the German-speaking world since the Holocaust.

Basel itself holds a special place in Jewish history – for better and for far worse. Herzl, credited as the founder of political Zionism, was not one for false modesty. After his debut as convenor of the 1897 conference, he declared: “At Basel, I created the Jewish state. In five years, perhaps, and certainly in 50, everyone will see it.”

Herzl himself did not see it. He died in 1904. But, indeed, 50 years on, the United Nations passed the Partition Resolution and, a year after that, the state of Israel was created.

photo - The Three Kings Hotel, Basel, site of the First Zionist Congress, 1897
The Three Kings Hotel, Basel, site of the First Zionist Congress, 1897. (photo by Pat Johnson)

There are probably only about 1,000 Jews in Basel – there are around 20,000 in all of Switzerland – yet Basel stands out not only as the birthplace of the modern Zionist movement and home to the national museum of Jewish life and culture, but also has hosted the Zionist Congress 10 times, more than any other place.

Sadly, Basel is also on the Jewish historical map for far less rosy reasons. In 1349, an estimated 600 Jews were burned at the stake in Basel and 140 children were forcibly converted. This was just part of a series of pogroms in the 12th and 13th centuries across Switzerland, some based on blood libels or motivated by allegations of well poisonings at the time of the Black Plague.

Switzerland may have a reputation as being exceptional in Europe – neutral in foreign relations, and not a part of the European Union or most other multilateral bodies – but human-made borders and the majestic Alps seem to have done little to protect Swiss Jews from the horrors that have befallen coreligionists elsewhere on the continent across centuries.

As in other places, Swiss Jews were limited by law as to the professions they could pursue. A range of deliberately demeaning regulations were in place, including homes built with separate doors for Jews to enter. Jews were forced to pay what amounted to protection money to authorities.

photo - A Swiss Torah scroll at Jewish Museum of Switzerland, Basel
A Swiss Torah scroll at Jewish Museum of Switzerland, Basel. (photo by Pat Johnson)

Early in the 17th century, almost all Jews were expelled from Switzerland. Physicians were a professional exception and Jews were allowed to remain in just two villages.

After Napoleon invaded Switzerland, a series of political reforms began, some better and some worse for Jews.

Jews were formally permitted to settle anywhere in Switzerland after a referendum in 1866 resulted in a slight majority of Swiss endorsing equal rights for Jews. (The Swiss have a mania for referendums, even on issues of basic human rights.)

Migrants then came from middle and eastern Europe, especially after pogroms in Russia in the 1880s. More came from Germany after Hitler came to power, in 1933, but Switzerland, like the rest of the world, eventually slammed the doors shut, in 1938.

Swiss banks, with their uniquely secretive policies that protect the illegal and immoral, have been forced to reconcile, to an extent, with their complicity with the Nazis, as well as their profiteering from the assets of Jews who, because of the Holocaust, never reclaimed assets they had deposited for safekeeping as turmoil roiled their homelands.

photo - The Jewish Museum of Switzerland’s display of Torah crowns and breastplates, and yads (pointers used to help read the text)
The Jewish Museum of Switzerland’s display of Torah crowns and breastplates, and yads (pointers used to help read the text). (photo by Pat Johnson)

Seemingly an oasis of stability and reason in a continent aflame in fascism, Switzerland nevertheless was steadfastly determined to prevent Jews from finding haven there. After the Anschluss, when Hitler’s army invaded and absorbed Austria, Jews from that country desperately tried to enter Switzerland, but mostly were met with rejection. Likewise, after the Nazis swamped France and the Low Countries, refugees from those places were similarly spurned.

In all, about 23,000 Jews were admitted to Switzerland – but only as a country of transit. The Swiss authorities even prevailed upon the Third Reich – successfully – to stamp German passports issued to Jews with an unmistakable scarlet letter “J” to make it easier to identify and reject potential Jewish border-crossers. 

photo - Swiss authorities prevailed upon the Third Reich – successfully – to stamp German passports issued to Jews with a “J” to make it easier to identify and reject Jewish refugees
Swiss authorities prevailed upon the Third Reich – successfully – to stamp German passports issued to Jews with a “J” to make it easier to identify and reject Jewish refugees. (photo by Pat Johnson)

In the 1990s, as Swiss actions during the Second World War and the Holocaust were the subject of international attention, a backlash to this critical historical assessment led to an upsurge in antisemitic rhetoric and what a study indicated was a substantial reduction in inhibitions against racist expressions toward Jews. More recent public opinion polls suggest the Swiss are among Europe’s most antisemitic populations. 

An old and unresolved sticking point for Swiss Jews has been the banning of kosher slaughter, which was outlawed in 1874 and remains prohibited to this day. Since 2002, the Swiss government has allowed the importation of kosher meat, but ritual slaughter remains illegal.

For all its significance in Zionist history, Basel appears to have no commemorative plaque or similar tribute marking either its centrality in the birth of the modern Zionist movement or of Herzl’s association with it, although the museum celebrates the connection. 

The Jewish Museum of Switzerland is located in a nondescript side street about a 20-minute walk from the Basel train station. It is open Monday to Thursday, 1-4 p.m., and Sundays, 11 a.m.-5 p.m. The permanent exhibition explores Jewish culture, religion and history through an impressive assemblage of ritual objects, documents, household items and testimonies. The current exhibition, Literally Jewish, which runs into next year, explores how Jews have been perceived depending on the time, language and attitude, including, as the introductory material says, “from derogatory to valourizing, ideological to idealizing.” Adult admission is 10 Swiss francs – about $15.50 Canadian – making it one of the more affordable attractions in a country where everything is gobsmackingly expensive. 

Format ImagePosted on December 1, 2023November 30, 2023Author Pat JohnsonCategories TravelTags antisemitism, history, Switzerland
Hebraization of names

Hebraization of names

The Ben-Gurion family in their Tel Aviv home, 1929. From left: David and Paula with youngest daughter Renana on Ben-Gurion’s lap, daughter Geula, father Avigdor Grün and son Amos. (photo from National Photo Collection of Israel / Government Press Office)

David Ben-Gurion, who died 50 years ago, insisted Israelis needed Hebrew names. The process was controversial – but the outcome is clear.

The 50th anniversary of the death of David Ben-Gurion will be marked Dec. 1. The first prime minister of Israel is generally remembered in noble terms, though we live in an era when heroes are being toppled from their plinths. His actions in times of war and peace have been parsed by historians – fairly and unfairly, as seems inevitable – but Ben-Gurion’s legacy among Zionists appears generally secure. Those with ideological axes to grind will grind, but the esteem in which most Israelis and overseas Jews view “the Old Man” remains largely favourable. However, an aspect of his policy that affected people in a very personal way has come in for a reconsideration in the past couple of decades, though it is hardly the stuff that will make or break a reputation. It is the Hebraization of names.

Ben-Gurion was a fierce advocate of Israelis (or, before 1948, Palestinian Jews) adopting names that reflect their new reality and that, by extension, turn their backs on the past and the diaspora. Ben-Gurion himself was born David Grün (or Gruen), changing his name to the Hebrew Ben-Gurion (son a lion cub) in 1910. By 1920, at the latest, he had become an evangelist for Hebraizing names and, when he was in power, he insisted that leading military and political figures adopt Hebrew names.

Ben-Gurion did not start this trend – though he is perhaps most closely associated with it because he was in a position to make it the force of law and custom. He instituted an administrative order that senior military figures and diplomatic officials representing Israel abroad must have Hebrew names. Others, like Golda Meir, he browbeat into the change.

Of course, Jews – and others – have been changing their names since the dawn of migration. People have frequently altered their names when moving to a new society, in order to fit in. Iberian Jews migrating en masse to the Low Countries after the expulsions of the 1490s are an early, well-documented example. Jews arriving on North American shores routinely changed their names, but so did non-Jewish migrants. It was not necessarily (or only) antisemitism that name-changers sought to outrun, but differentness in general. There are stories of French newcomers changing from Boisvert to Greenwood. 

Dara Horn, in her book People Love Dead Jews, emphatically debunks the long-held belief passed down by generations that their family names had been changed at Ellis Island (or whatever entry point was appropriate to the story). No, she argues, that didn’t happen. The changing of names by Jewish new Canadians and Americans was, she contends, done by the migrants themselves and represents a sad realization that the Goldene Medina might not be the refuge from antisemitism they had hoped.

But changing one’s name to fit into a society already in progress, like America’s, was different than the situation of arriving in the pre-state Yishuv. This was not a matter of looking around for a local-sounding name and changing Moses to Murray or Lipschitz to Lipson. This required inventing a whole new lexicon of names. It was not the act of taking a common name in the new place, but of inventing entirely fresh first and last names.

The process was a legacy, ultimately, of Eliezer Ben-Yehuda (né Perlman), who was the driving force behind the revival of Hebrew as a vernacular language. After making aliyah in 1881, he came to believe that the redemption of both the people and the land of Israel required a new language to replace Yiddish. This represented a rejection of the diaspora reality and mentality, and served to create a medium through which an eventual (hoped-for) ingathering of exiles from around the world, including places where Yiddish was not the Jewish lingua franca, could communicate. The revival of an ancient land would coincide with the revival of an ancient language, both modernized to meet the needs of a new type of Jew. Ben-Yehuda raised his son and daughter exclusively in Hebrew, which must have made for a somewhat lonely childhood, being effectively the only two people in the world to speak the language as a mother tongue.

photo - Eliezer Ben-Yehuda (né Perlman) was the driving force behind the revival of Hebrew as a vernacular language
Eliezer Ben-Yehuda (né Perlman) was the driving force behind the revival of Hebrew as a vernacular language. (photo by Av Yaacov Ben Dov / Widener Library, Cambridge)

As the language spread – in large part thanks to Ben-Yehuda’s continued perseverance in promoting it and inventing modern words where the ancient language lacked them – the application of the new tongue to family and given names likewise grew.

The repudiation of the diaspora took on an entirely new relevance after the Holocaust. Some who made aliyah resisted changing their names, being attached, as is understandable, to one’s family name. Even so, no Jewish surnames were particularly long-established in the first place, since the practice of Jews adopting inheritable family names was only a century old, or a little more, at that time. The Austro-Hungarian Empire required Jews to take surnames in 1789 and in the Russian Empire and the German principalities not until the following century. At that time, choosing a name followed predictable patterns for Jews and non-Jews: a variation on “son of,” (Aronoff, son of Aron; Mendelsohn, son of Mendel), a reference to a profession (Becker for a baker; Melamed for a teacher), or a connection to the town or region (Frankel, from Franconia; Warshavski, from Warsaw; Wiener, from Vienna).

The adoption of Hebraized names in Palestine and Israel took four primary approaches. 

The first was the traditional use of patronyms or matronyms, which is probably the oldest form of naming. Yiddish names, but also names that were German, Polish, Russian, English or French patronyms could be Hebraized: Davidson to Ben-David, Mendelson to Ben-Menachem, Simmons to Shimoni.

A second approach was to choose a Hebrew name that sounded like the original name. In some cases, the new name had a (sometimes remote) connotation with the original, as in the case of Lempel (little lamp) becoming Lapid (torch). Levi Shkolnik would become Israel’s third prime minister as Levi Eshkol. This was more than simply a near-homophone. It reflected another trend in the process, which was to adopt a name that spoke to the commitment of the chalutzim, the pioneers, whose Zionism was deeply informed by a back-to-the-land ethos. Eshkol means “cluster of fruit,” so it did double duty, sounding something like the original and also having a kinship with the blooming desert.

A third strategy was basic translation. Goldberg might become Har-Zahav (mountain of gold); Silver or Silverman might become Kaspi; Herbst, which in German and Yiddish means autumn, could be changed to a Hebrew equivalent, Stav or Stavi.

The fourth approach took the pioneer spirit and connection with the land to greater depths (with or without the homophonic advantage of Shkolnik/Eshkol). Flora, fauna and geography of the new homeland were attractive new names that situated the migrants linguistically and geographically. The writer Carrie-Anne Brownian cites such examples as Rotem (desert broom), Nitzan (flower bud), Yarden (Jordan), Alon (oak tree) and Tomer (palm tree). Simply adopting a place name gives us Hermoni, Eilat, Golani, Kineret and many others.

Those whose names already had a nature theme were at an advantage. The Haganah commander Moshe Klaynboym changed his family name, which meant “little tree” in Yiddish, to Sneh, Hebrew for “bush.”

Not necessarily related to nature, but to the idealization of the Zionist spirit, some took names like Amichai (my people live), Maor (light), Eyal (strength), Cherut (freedom) and Bat Or (daughter of light).

Golda Meyerson, after prodding from Ben-Gurion, became Golda Meir. Interestingly, her rather emphatically Yiddish given name she kept, presumably making Ben-Gurion half-satisfied.

photo - Golda Meyerson, with prodding from David Ben-Gurion, became Golda Meir
Golda Meyerson, with prodding from David Ben-Gurion, became Golda Meir. (photo from mosaicmagazine.com)

As refugees from the Middle East and North Africa began pouring into Israel in the 1950s and ’60s, the Hebraization of names came to be seen as Ashkenormative, the taking of one’s ancestral name being another indignity (alongside inadequate housing and social stigmatization, among other things) that different-looking newcomers faced in their presumed Promised Land.

It seems, for example, that teachers encountering “strange” Mizrachi and Sephardi given names took it upon themselves, in some cases, to assign kids new names based not on any Zionist ideological imperative but for the same reason Canadian teachers in the early to mid-20th century dubbed kids with “foreign” names new ones the teachers could more easily pronounce. In retrospect, some have complained that this phenomenon was an insidious part of a larger (conscious, unconscious or some of both) effort to force Mizrahim and Sephardim to comport to Ashkenazi expectations even in things as intimate as a given name.

Sami Shalom Chetrit, a professor at Queens College in New York, who is of Moroccan-Israeli origin, recalled in a Forward article by Naomi Zeveloff, feeling outraged when an Israeli elementary school teacher nonchalantly renamed him, along with other non-Hebrew-named kids.

“Alif, your name from now on will be Aliza,” Chetrit recalled the teacher declaring. “Jackie, your name is Jacob, and Michele, your name is Michal. She kept going alphabetically. Then she said, ‘Sami, your name will be Shmuel Shalom.’

“I went to my father, crying.… I really felt like something was stolen from me, something precious. I said: ‘They changed my name! They changed it!’”

Chetrit’s father taught the teacher something the next day, according to the story. In Arabic, “Sami” comes from the root “samar,” the father said, meaning “heavenly superior,” and that, the father declared, is “international.”

The tendency eventually faded out. When a million migrants from the former Soviet Union arrived in Israel, after 1991, almost none chose to, or were pressured to, change their names.

There are contemporary exceptions even to this, though. Anatoly Shcharansky, one of the most famous of the Soviet “refuseniks,” became Natan Sharansky on arrival in Israel in 1986. The American historian Michael Bornstein became the Israeli politician-cum-diplomat Michael Oren, having changed his name when he made aliyah in 1979.

Newcomers to Israel today are free to change their names – and free to keep their “galut” (“exile”) names. Israel, today, is an overwhelmingly Hebrew society, though. New arrivals do not present a risk of swamping the place with Yiddish, Arabic, German, Polish or English, as might have seemed a danger 75 years ago, creating a Babel where cultural unity was desperately needed.

In addition to the psychological impacts of adopting Hebrew names (and language) as a refutation of the diaspora that had so recently been the locus of calamity, there was the practical reality of finding commonality among wildly diverse new citizens. That has been achieved. Even sorbing a million Russian-speaking new Israelis after 1990 did not dilute the ascendency of the Hebrew language. For whatever criticisms the forced (or vigorously encouraged) adoption of Hebrew names might invite, there is no doubt the intended outcome has been realized. Ben-Gurion’s dream not only of a Jewish state, but a Hebrew one, is firmly in place. 

Format ImagePosted on December 1, 2023November 30, 2023Author Pat JohnsonCategories IsraelTags David Ben-Gurion, Hebrew, history, Israel
Exploring sufganiyot’s origins

Exploring sufganiyot’s origins

Sufganiyot (jelly doughnuts) for Hanukkah have come a long way, and now come in countless variations. (photo by Avital Pinnick / Flickr)

In Israel, sufganiyot (jelly doughnuts) have gone through a major revolution. For years, they were injected with strawberry jelly and dusted with confectioners’ sugar. In a recent ad by a well-known Israeli bakery, there were 14 variations of sufganiyot, including the “classic strawberry jam.” Twelve are dairy and two are pareve (can be eaten with milk or meat dishes).

For the pareve offerings, there are colourful sprinkles, dairy-free chocolate and ganache (filling made from chopped chocolate and heavy cream). Among the dairy choices are “Raspberry Pavlova,” filled with sweet cream and topped with raspberry ganache, pavlova (a meringue named after the Russian ballerina, Anna Pavlova), sweet cream and Amarena cherries; “Curly,” filled with cream and topped with Belgian chocolate and milk, dark and white chocolate curls; “Mozart,” filled with nougat-flavoured sweet cream, frosted with white chocolate strips and topped with Mozart cream (a chocolate liqueur) and chocolate curls; “Cheese Crumbs,” filled with cheese mixed with white chocolate and butter cookie crumb frosting and topped with cream cheese; and “Pistachio,” filled with pistachios, frosted with white chocolate ganache, and topped with pistachio cream and pistachio shavings.

Jewish law does not prescribe any special feasting or elaborate meal for Hanukkah as it does for other holidays. Maybe this is because the origin of Hanukkah is not in the Torah but in the Apocrypha, the books of literature written between the second century BCE and the second century CE, which were not incorporated into the Hebrew Bible.

The Books of Maccabees, of which there are four separate books, only say that the hero, Judah, “ordained that the days of dedication of the altar should be kept in their season from year to year by the space of eight days from the first and 20th day of the month Kislev, with mirth and gladness.”

So, where do we get all the food we eat? It is in the Talmud, where the so-called miracle of the oil burning for eight days is written. This myth was inserted to de-emphasize the miracle of military triumph and replace it with a more palatable idea, that of the intervention of G-d, which somehow would seem more a miracle than a fight of man against man, according to the sages of the time. (By the way, it is only within the past few years that children’s books about Hanukkah dare say the oil story is a legend or a myth.)

Practically every Jewish ethnic group has the custom of making and eating a form of food prepared in oil as a reminder of the “miracle” of the jar of oil.

The late Gil Marks wrote, in The World of Jewish Desserts, that doughnuts fried in oil, ponchikot, were adopted by Polish Jews for Hanukkah. The name is taken from the Polish word paczki, which led to the nickname ponchiks, the Polish name for jelly doughnuts. Ponchiks are similar to jelly doughnuts, only larger and more rich tasting, and were traditionally served on Shrove Tuesday, the day before Lent. They were made to use up shortening and eggs, which were prohibited during Lent.

Sufganiyot have a different history. In The Jewish Holiday Kitchen, Joan Nathan, an acquaintance of mine from our Jerusalem days and noted cookbook author and maven of American Jewish cooking, noted that she learned the origins of sufganiyot from Dov Noy (z”l), former dean of Israel folklorists.

Noy related a Bukhharian fable to Nathan, which says that the first sufganiya was a sweet given to Adam and Eve as compensation after their expulsion from the Garden of Eden. Noy said the word sufganiya came from the Hebrew word sof, meaning end; gan, meaning garden; and Ya, meaning G-d. Thus, the word means, “the end of G-d’s garden.”

According to Noy, this fable was created at the beginning of the 20th century, as sufganiya is a new Hebrew word coined by pioneers. Some say sufganiyot means sponge-like and that the doughnuts are reminiscent of the sweet, spongy cookie popular along the Mediterranean since the time of the Maccabees. Hebrew dictionaries say the word actually comes from the Greek word sufgan, meaning puffed and fried.

John Cooper, author of Eat and Be Satisfied: A Social History of Jewish Food, has another theory. He says Christians in Europe ate deep-fried pastries on New Year’s Eve, and Christians in Berlin ate jelly doughnuts. In that context, German Jews started eating apricot-filled doughnuts. When they immigrated to Palestine in the 1930s, they encouraged the population to eat the jelly doughnuts for Hanukkah.

One of my favourite pieces of research is the characteristics that sufganiyot are said to have: 

• they are round like the wheel of fortune; 

• they have to be looked at for what is inside, not for their external qualities; and

• they cannot be enjoyed the same way twice.

My research on the internet shows the calories for one sufganiya vary from 93 to 276, and gluten-free versions with rice flour are about 165 calories.

Whatever their origin – or number of calories – sample the real thing and you won’t forget it! 

Sybil Kaplan, z”l, was a Jerusalem-based journalist and author. She edited/compiled nine kosher cookbooks and was a food writer for North American Jewish publications, including the Jewish Independent. We communicated regularly, but mostly in the leadup to a holiday issue. Not having heard from her in advance of this Hanukkah paper, we reached out, getting the sad news that Sybil recently passed away. It was a pleasure working with her for these past 20+ years and we will miss her. She always provided more stories than we could use, so, in this issue, we run a few we had yet to publish, honouring her in our way. May her memory be for a blessing.

Format ImagePosted on December 1, 2023November 30, 2023Author Sybil Kaplan z”lCategories Celebrating the HolidaysTags Hanukkah, history, Judaism, sufganiyot
Danish rescue at 80

Danish rescue at 80

At the Nov. 9 Kristallnacht commemorative event, left to right: Dr. Janus Møller Jensen, Nina Krieger, Prof. Chris Friedrichs and Abby Wener Herlin. (photo by Rhonda Dent)

The rescue of Danish Jews during the Holocaust – an operation that mobilized almost the entire strata of Denmark’s population – is one of the bright lights in the history of that dark era. That extraordinary event, which took place 80 years ago last month, is one of the reasons Denmark had one of the highest survival rates of any country during the Shoah. Even this uplifting story, though, has its “shadows,” according to an expert who spoke in Vancouver Nov. 9.

Dr. Janus Møller Jensen, an historian and director of the Danish Jewish Museum, was the keynote speaker at the annual community-wide Kristallnacht Commemoration, presented by the Vancouver Holocaust Education Centre and held at Beth Israel Synagogue.

Denmark has an unusual history in the context of Nazi occupation. After the Nazis invaded the country with minimal opposition, in April 1940, politicians and the king, Christian X, surrendered, but managed to negotiate terms that allowed the Danish democratic system of government to continue in a so-called “peace occupation.” Importantly, one of the Danish demands was that no Dane be singled out according to their race or faith, said Møller Jensen.

This status quo fell apart in 1943, after a series of strikes and uprisings around the country. Amid the Nazi crackdown came rumours at the end of September that an action against Danish Jews was imminent. At the same time, word spread that Sweden was prepared to accept Danish Jews as refugees. A mobilization of fishing boats began – as did the Nazi mobilization – in early October. Up and down the coast of Denmark, small and larger boats carried their cargo of Jewish Danes across the straight to neutral Sweden. In all, an estimated 7,220 Jews and 686 non-Jewish spouses were transported. Of all Danish Jews, 472 were captured by the Nazis and transported to Theresienstadt, in present-day Chechia, a waystation to the extermination camps. Of these, all but 53 survived the war, in part because the Danish government persuaded the Nazis to allow food and medicine packages to be delivered to the Danish inmates.

Another stunning reality was that, when the Danish Jews who survived – estimates of survival range from 95% to 99% – returned to Denmark, almost all found their homes and possessions intact – a stark difference from what Jews elsewhere in Europe discovered if they returned to their places or origin.

Not all of Danish history is so bright for Jews, said Møller Jensen. A long history of Catholic and Lutheran theological antisemitism permeates Denmark, and immigration policies before the Second World War prevented many Jews from elsewhere from reaching refuge.

“We have letters of refusal in our collection, of people who we know later died in the camps,” said Møller Jensen.

In addition, Danish companies and agricultural producers provided materials to the German war effort, although this was required of all occupied countries, he noted.

Not all rescuers acted on altruistic motives, either, Møller Jensen added. Some fishers took money to transport Danish Jews, but he also noted that, while hindsight suggests the Nazi occupiers turned something of a blind eye to the rescue operation, those involved at the time did not know this and would likely have assumed they were risking their lives.

photo - BC Premier David Eby spoke at the Kristallnacht event
BC Premier David Eby spoke at the Kristallnacht event. (photo by Rhonda Dent)

In addition to the hands-on rescue, Danish society rose up against the Nazis’ action. “Organizations from the entire strata of society – doctors, professors, students, lawyers, industries, working unions – protested,” he said. “The Danish church promulgated a so-called ‘Shepherd’s Letter’ to be read aloud in all of the churches in Denmark the following Sunday, stating that this was an unchristian act, that all people were the same in the eyes of God and that this was wrong and the congregation should assist and protect their fellow human beings…. One of the priests remembered, having read the letter aloud, that the entire congregation spontaneously rose to its feet and shouted ‘Yes!’”

Beth Israel’s Rabbi Jonathan Infeld thanked Møller Jensen and reflected on his words.

“The Danish people,” he said, “did exactly the opposite of what happened in Poland. When the Jews came back to Poland, they were murdered and their property was stolen, and when the Jews came back to Denmark, dinner was waiting for them on their tables. That is righteousness.”

BC Premier David Eby spoke at the Kristallnacht event, saying he wanted to provide assurances that all parties in the Legislature are committed to ensuring that the Jewish community in British Columbia is protected from antisemitism and feels safe. He acknowledged the proximate anniversaries of Kristallnacht and Remembrance Day, and noted that his government had just announced that Holocaust education will become mandatory in the BC school system.

“The thing about remembering is you can’t remember something you’ve never learned, you can’t remember something you were never taught,” Eby told the audience. “I’m proud to stand with you, to support your community, to stand against antisemitism, to stand against Islamophobia, to stand against all forms of hate, for British Columbia to be a beacon of hope in the world of what is possible at a time when those who want to promote division and hate seem to be on the rise just about everywhere. We have lots to be proud of in this province and part of what I’m incredibly proud of is the strength of our Jewish community here and I’m very honoured to be with you here this evening.”

Before the keynote address, Prof. Chris Friedrichs, emeritus professor of history at the University of British Columbia, contextualized Kristallnacht and called the Danish rescue “the most spectacular episode of rescue in the entire history of the Shoah.”

The Kristallnacht gathering was presented in conjunction with Congregation Beth Israel and funded by the Jewish Federation of Greater Vancouver, with support from the Robert and Marilyn Krell Endowment Fund of the VHEC. Møller Jensen’s visit was facilitated by Norman Gladstone and Birgit Westergaard.

Corinne Zimmerman, president of the board of the VHEC, introduced a procession of Holocaust survivors, who carried memorial candles. Nina Krieger, executive director of the VHEC, opened the event and read greetings from Prime Minister Justin Trudeau. Cantor Yaacov Orzech recited El Moleh Rachamim. Councilor Sarah Kirby-Yung read a proclamation from the City of Vancouver. Taleeb Noormohamad, member of Parliament for Vancouver Granville, sent video-recorded greetings from Ottawa. BC cabinet ministers Selina Robinson and George Heyman were in attendance, as was Michael Lee, member of the Legislative Assembly for Vancouver-Langara.

The event drew a record crowd, according to organizers, of 420 in-person attendees and an additional 120 watching via livestream, including groups at the Louis Brier Home and Hospital and the Weinberg Residence.

Format ImagePosted on November 24, 2023November 23, 2023Author Pat JohnsonCategories LocalTags Denmark, history, Holocaust, Janus Møller, Kristallnacht, Vancouver Holocaust Education Centre, VHEC
A call for toughness

A call for toughness

Rabbi Dr. Michael Berenbaum spoke at Congregation Schara Tzedeck on Nov. 5. He said: “We can’t raise a generation that is scared of being Jewish.” (photo from kolotmanagement.com)

The mood at Congregation Schara Tzedeck was solemn Sunday night, Nov. 5, when parents, grandparents and students from the Jewish community gathered to listen to Rabbi Dr. Michael Berenbaum, an American professor who is considered one of the world’s preeminent Holocaust scholars. Berenbaum came to discuss the importance of campus conversations, and specifically how to handle the critics of Israel who are voicing their support of Palestinians vociferously on college campuses throughout Canada and the United States.

Until the Oct. 7 terror attacks, Berenbaum said, our children had never known serious difficulty as Jews. “They’ve had the privilege of living in the greatest time to be Jewish, maybe in the history of the Jewish people,” he said. “Now, we’re asking our kids to toughen up, because they’re now going to face difficulty, pain, anguish and danger – physical or intellectual – for being Jews. This is our test of the hour, and it comes with the shattering of easily held assumptions about Jewish life.”

The Oct. 7 pogrom, he said, was worse than the 1906 Kishinev pogrom and worse than Kristallnacht in 1938 in terms of the number of Jews killed and the vehemence with which they were killed. “We believed Israel was founded to protect its people from these pogroms, and yet we were not safe.”

Berenbaum said it is crucial for Jewish students to be armed with accurate knowledge so they can counter the anti-Israel rhetoric they hear on campus. That means refuting claims that Israel is committing genocide. “Understand that this is war, and it has both direct and collateral consequences,” he said. “You cannot deal with war at this point without significant civilian casualties. While Israel is taking significant steps to avoid that, it’s unavoidable.” He noted that, since March 2011, the conflict in Syria has claimed the lives of 500,000 people – “and the rest of the world has heard nothing about this.”

On the claim that Israel is “occupying Gaza,” he clarified that Israel left Gaza in 2005, displacing 8,000 settlers so that Gazans would take control of their lives. “Israel is the only country in the world who has sacrificed land for normalization. We gave up Sinai for normalization with Egypt, and the reason the invasion happened now was because it appeared Saudi Arabia would establish a certain kind of peace with Israel,” he said. “Normalization represented a danger to the lateral forces in the region and that’s why this broke out now.”

On the claim that “Jews are colonizers,” he noted that Jews have never forsaken their connection to the land of Israel, and that there have been five cities with a permanent Jewish settlement in Israel. “When they came to Israel, they settled and worked the land, which is the opposite of colonization,” he said. “They didn’t take its resources and export it elsewhere.”

He noted that Palestinians were offered a state in 2000 and again in 2006, and they turned both opportunities down. “The Palestinians have never lost an opportunity to lose an opportunity, because their leadership is weak and corrupt,” he said.

There are a few things we can do now to ensure we are strong, he continued. One is to educate ourselves on the history of the state of Israel and Zionism. Another is to ensure we have solidarity by reaching out to one another.

 “These are not easy times and we need Jewish toughness and resilience,” said Berenbaum. “We can’t raise a generation that is scared of being Jewish. I want our Jewish students to be proud, tough and confident enough to accept the animus that will come their way, but to have the human capacity to respond to it.”

He ended his talk by calling Jews the “canary in the coalmine. You want to know if a society is healthy? See how it treats its Jews. We’re living in a world that’s fundamentally unhealthy, but it’s important to remember that we have many friends, we are not alone. We have to cultivate and respect those friendships, and not take them for granted.”

The events of Oct. 7 precipitated an earthquake, he added, “and the ground won’t settle for awhile. But earthquakes give the opportunity to build in a different way. We are in for a tough and difficult time, which will demand the best of us. But I fundamentally believe we have it in us to rise to the occasion.”

Lauren Kramer, an award-winning writer and editor, lives in Richmond.

Format ImagePosted on November 10, 2023November 9, 2023Author Lauren KramerCategories LocalTags antisemitism, education, history, Israel, Israel-Hamas war, Michael Berenbaum, Oct. 7, parenting, terrorism, university campuses
A mission to encourage

A mission to encourage

Aren X. Tulchinsky is Vancouver Public Library’s new writer in residence. (photo by Jeff Vinnick / VPL)

As this year’s writer in residence at the Vancouver Public Library (VPL), Aren X. Tulchinsky proudly represents his two cherished identities as a transgender man and as a Jewish person.

“I bring all of my lived experience into the residency,” said Tulchinsky in a Jewish Independent interview. “I am out and proud as a member of the Jewish community and the LGBTQ2S+ community, and I bring my identities with me into the residency. I guess you could say this is a very Jewish and queer residency. The library has been very supportive of me.”

Tulchinsky wears his heart on his sleeve or, at least his right bicep, which is ringed with a tattooed chai in Hebrew letters. “We celebrated the launch of my residency with an evening of words and music, during which I read from new and previous work, and was accompanied by local klezmer musicians,” he noted.

The 65-year-old Toronto native is probably best known for the award-winning 2003 novel The Five Books of Moses Lapinsky, under his former name, Karen X. Tulchinsky, which evokes the 1933 antisemitic riot at Toronto’s Christie Pits park. He has had a varied career in film and television writing, editing and directing, and penning short and long fiction, including lesbian romance, notably the novel Love Ruins Everything.

Tulchinsky came out as lesbian as a teenager, and has been writing stories since.

Tulchinsky was named in September to the VPL post, which was launched in 2005 to promote Canadian literature. Among past resident writers are Miriam Libicki (jewishindependent.ca/drawing-on-identity-judaism), Sam Wiebe, Rawi Hage and Gary Geddes. Last year’s appointee was Black Canadian writer Harrison Mooney, author of the critically applauded Invisible Boy: A Memoir of Self-Discovery.

Tulchinsky, who lives in Vancouver, responded to the VPL’s call for applications and was shortlisted. “Then I was called in for an interview with about 10 people from the programs and learning department at the VPL central branch,” he said.

“It was a bit intimidating to be interviewed by a whole group of people, but I must have impressed them because, a few days later, the manager of the department phoned to let me know that they had chosen me for the position.”

Asked if he thought his being transgender was a factor in his selection, Tulchinsky replied: “Not really. The only way my identity as a transman was significant is that in the posting the VPL was encouraging writers from under-represented groups to apply.

“Judging from most of their past writers-in-residence, I assumed they would give the position to a more mainstream writer, so I have never applied in the past. Their encouragement for writers from diverse backgrounds … is what motivated me to apply.”

One of his chief responsibilities is acting as a mentor to emerging writers, in particular, those from marginal communities.

“It is my mission to encourage writers from marginalized communities, specifically, BIPOC, Indigenous and LGBQ2S+ writers, to attend my (free public) workshops and apply for a spot on my one-on-one consultation afternoons,” Tulchinsky explained. “I think Jews, People of Colour and queer and trans writers all have a lot to teach the mainstream world about our lived experiences. I want writers from under-represented communities to feel comfortable to come forward and let their voices be heard.

“Traditionally, Canadian literature has been dominated by white, straight, cis-gendered men (and a few women). We have a lot to catch up on. We all gain from a more diverse society and more diverse voices in Canadian literature.”

The residency will also allow Tulchinsky time for his own writing, principally, the first draft of a novel entitled Second Son, a family saga that draws on events in his own past.

The main character, Charly (formerly Charlotte) Epstein-Sakamoto, is a biracial, transgender man coming to terms with PTSD resulting from a tragedy that devastated his family decades earlier.

“The heart of the novel is based on my own journey transitioning from female to male, a child’s death in my family, and my experiences in a long-term, interracial, cross-cultural (Jewish-Japanese) relationship,” said Tulchinsky.

“Charly knows he’s a boy, even though his parents, his doctor, his teachers and all the other kids at school insist he’s a girl. When Charly’s brother (the first son and his only sibling) Joshua is killed in a tragic bike accident, his dad is so devastated he sinks into a deep depression, his mother begins an affair with her sister-in-law, and Charly finally begins to assert his true gender identity.”

Tulchinsky is also developing another novel, based on family stories and beginning in Russia in 1941.

“As I was writing the novel and researching the Holocaust, I started thinking about how many Canadians think the Holocaust began in 1939, with World War II, but the reality is the oppression of Jews by Hitler and the Nazis began years before the war, within days of Hitler becoming chancellor of Germany in January of 1933.

“I began writing another novel that begins in 1932, when Germany – Berlin in particular – was one of the most progressive places in the world. In Berlin at that time there were numerous gay clubs and cabarets, safe places for gay men, lesbians and trans people to gather, and the Jewish community was also thriving.

“That all changed overnight once Hitler came to power. I ended up with two new historical novels that I am still working on.”

Tulchinsky’s CV is lengthy, and one wonders how he has been able to be so productive.

“To be honest, part of my diverse career has to do with the fact that I found it impossible to survive as a novelist, even though I had numerous books published,” he said. “I am a graduate of the Canadian Film Centre in Toronto, which provides advanced training in film and television. Since then, I have worked as a writer and video editor on numerous television series. I have found it more possible to make a living in film and TV than I could as a novelist. The downside is I rarely have time to work on novels. This residency at the VPL is affording me time to write, which is a real gift.”

His advice to aspiring writers is be disciplined and tenacious.

“You need discipline to sit in a chair and write or you will never finish a novel. And you need tenacity to get your work published. Most writers get a lot of rejections before they find a publisher. Every time you get a rejection, just send your work out again,” he said.

Being Jewish and queer, Tulchinsky looks with growing dismay at what is happening today.

Twenty years ago, The Five Books of Moses Lapinsky reminded Canadians of a shameful history. It remains among the top 10 Canadian books ever borrowed from the VPL.

The Five Books of Moses Lapinsky follows a Jewish family living in Toronto’s Kensington Market in the 1930s and ’40s and is set against the backdrop of a massive antisemitic riot.

“On Aug. 16, 1933, at an amateur league softball game in Christie Pits park – a neighbourhood filled at the time with Jewish and Italian immigrant families – members of the antisemitic Swastika Club showed up with a giant swastika flag, which set off a riot between Jews and gentiles that involved 15,000 people and lasted throughout the night and is the largest race riot in Canadian history,” Tulchinsky said. “Unfortunately, with antisemitism, racism, transphobia and homophobia back on the rise throughout the world, the themes in the novel are just as relevant today as they were when I originally wrote the book.”

Tulchinsky thinks the current polarizing, often acrimonious, debate over sexual orientation and gender identity (SOGI) issues is “an effort on the part of the political right-wing to inflate the importance of cultural wars to distract people from the real issues we should be focusing on, such as climate change, wealth inequality and homelessness.

“I once saw a bumper sticker that read: ‘If you’re against abortion – don’t have one.’ I think it is the same when it comes to SOGI. If you are heterosexual and cis-gendered, you can either be an ally to the LGBTQ2S+ community and actively support us and fight for our rights, or you can leave us in peace.

“As an out and proud transman, I am just living my authentic life. And I hope I can serve as a positive role model to trans and non-binary kids who are struggling with their identity.”

Janice Arnold is a freelance writer living in Summerland, BC.

Format ImagePosted on October 27, 2023October 26, 2023Author Janice ArnoldCategories LocalTags Aren X. Tulchinsky, fiction, history, Judaism, LGBTQ2S+, Vancouver Public Library, writing
Toronto artist reclaims past

Toronto artist reclaims past

Yvonne Singer (photo by Ron Csillag)

As an artist herself, Yvonne Singer can well appreciate the esthetic merits of the open-air monument to Swedish Second World War hero Raoul Wallenberg that was unveiled last June at Churchill Park in Hamilton, Ont., in a ceremony attended by those whose families owed their survival to Wallenberg.

Though she has not personally viewed the installation, called “Be:longings,” Singer spoke admiringly of the 10 bronze-cast suitcases dispersed along a gravel path adjacent to the Hamilton aviary. She knows Simon Frank, one of the project’s three creators, and is aware that suitcases are a potent symbol of the Holocaust.

“I like the fact that the suitcases are scattered,” Singer, a well-established visual artist and teacher in Toronto, said in an interview over lemon tea in her sun-drenched kitchen. “I think the imagery and symbolism are very effective in conveying the idea of displacement and emigration.”

The old-timey valises evoke not just Wallenberg, Singer noted, but all victims and survivors of that terror-stricken era. The outdoor project is also “minimal, which I like. I don’t like public sculptures that scream at you or are clichéd.”

photo - Part of the “Be:longings” monument in Hamilton’s Churchill Park to Second World War hero Raoul Wallenberg
Part of the “Be:longings” monument in Hamilton’s Churchill Park to Second World War hero Raoul Wallenberg. (photo from Hamilton Jewish Federation via Hamilton Jewish News)

Singer connects to the installation on a whole other level. The 78-year-old resident of Toronto’s trendy Cabbagetown neighbourhood is Wallenberg’s goddaughter. She was born on his bed.

It’s a Hollywood-worthy tale that evolved over time, in a series of eye-popping twists, turns and coincidences – all amid Singer’s own personal voyage of self-discovery.

The backstory is its own blockbuster: The non-Jewish scion of a wealthy Swedish industrial and banking family, Wallenberg, then just 32, was recruited by the US War Refugee Board and dispatched to Budapest to assist and rescue as many Jews in the Nazi-occupied Hungarian capital as possible. He arrived in July 1944, just as the Nazis had finished shipping some 440,000 Jews from the countryside to Auschwitz. They and their Hungarian collaborators, the Arrow Cross militia, now set their sights on the Jews of Budapest.

Accorded diplomatic status, Wallenberg famously set off on a frenetic pace. He designed, printed and distributed thousands of the famous “Schutzpass” – an official-looking document that placed the holder under the protection of the neutral Swedish Crown. He also scoured the city for buildings to rent, finding 32, and crammed in as many souls as possible. The “safe houses” flew the yellow-and-blue Swedish flag and were declared protected by diplomatic immunity.

Known for his bluster and bravado (and for bribes using American cash), his greatest coup came when he reportedly persuaded Nazi commanders to call off the liquidation of Budapest’s Jewish ghetto, with its 70,000 inhabitants.

The number of Jews Wallenberg is said to have rescued peaks at 100,000. He is credited with saving more Jewish lives during the war than any single government.

By January 1945, the Red Army was laying siege to Budapest, and Wallenberg was taken into custody on allegations he was a US spy. He promptly vanished into the massive gulag system. A Soviet report in 1956 dryly noted he had died in July 1947 of a heart attack in Moscow’s notorious Lubyanka prison, but supposed eyewitness sightings and stories of contact with him from former inmates continued well into the 1970s.

A nine-year joint Swedish-Russian investigation, ending in 2001, came to opposing conclusions, with Moscow sticking to its story about Wallenberg’s 1947 death, and Stockholm stating that absent any proof, it was impossible to reach a conclusion about his fate.

In 2012, the diaries of a former head of the KGB, discovered stuffed into the walls of his Moscow home, stated there was “no doubt” that Wallenberg was “liquidated” in 1947.

But back to Singer.

On the night of Nov. 3, 1944, a desperate Tibor Vandor, who worked for Wallenberg as a courier and liaison to the underground, needed help for his wife, Agnes. She was in labour and had been turned away from Budapest’s hospitals, which barred Jews. Wallenberg allowed the couple to use his own room, while he slept in the corridor using his coat as covers.

The next morning, he was called in to see a dark-haired newborn girl. Asked by the grateful parents to name her, Wallenberg chose Nina Maria Ava (Nina was his half-sister’s name, Maria his mother’s). The couple changed the first name to Yvonne, and Wallenberg agreed to be the child’s godfather.

Singer knew nothing of this until she was 34 years old.

It was October 1979 when she read an article in the Toronto Star, reprinted from a US newspaper, about Wallenberg’s plight. The story included a reference to Singer’s unusual birth, taken from a Hungarian book on the Swedish hero written after the war. The baby with the Toronto connection, the parents, the godfather, were all there, mentioned by name.

When she read the piece, “I burst out crying,” she told the Star after contacting the paper. Her story spilled forth a week later in a large Saturday article headlined “Swedish hero saved my life: Metro woman.”

Singer is still struck by “the incredible coincidence of it all. Here I am in Toronto in 1979, reading the paper … it boggles the mind. I could have easily gone through life not knowing the story. Suddenly, I had a connection to this man, who sounds like he was fascinating.”

Her parents had not told her the story. And there was another missing piece of the puzzle: their Jewishness.

At war’s end, the Vandors went to Switzerland and Holland before settling in Montreal in 1949, where they shed their Jewish identities, doubtless seeking to blot out the legacy that had caused them so much pain. Tibor Vandor even became an elder in the United Church (Yvonne attended church until she was about 14).

Her parents never revealed being Jews. “I always pressed them for more information, and they always refused,” even following the revelations in the Toronto Star, Singer recalled. “They told me very, very little.” Their silence encompassed “anything to do with the war.”

Singer graduated from McGill University and went on to teach high school English and French. She married her husband, Ron Singer, a theatre director and educator, in 1966 and, because her Jewishness was unknown to her, converted to Judaism.

A few years later, a cousin in England recalled being a flower-girl at Yvonne’s parents’ wedding, which she said took place in a synagogue. The parents denied it, but Yvonne believed it.

Singer’s feelings of alienation as an immigrant child would evaporate on discovering that she had been born Jewish, whether the knowledge came from a cousin or the Toronto Star. “I felt like I’d come home, part of a history that goes back thousands of years. I no longer felt rootless,” she said.

The Singers moved to Toronto in 1971, where Yvonne later began a prolific art career in various media and teaching visual arts at York University. Raising three daughters and a busy life meant there was little time to get involved in the Wallenberg file, though she was pleased when he became Canada’s first Honorary Citizen in 1985 and when Canada Post issued a stamp commemorating Wallenberg a decade ago.

In 1997, even Queen Elizabeth heard Singer’s remarkable story. The artist was among the dignitaries in London when a bronze statue of Wallenberg was unveiled by the Queen. The two were introduced.

“The Queen listened attentively and I was told she was very interested in my story,” Singer said at the time. “It was a highlight of my life.”

It’s no surprise that Singer’s art has explored themes of identity, history and memory. The outsider status she felt in her early life “is what made me think about ways of expressing that, either through language or visual imagery. So, you go to what you know when you’re an artist.”

In 2016, the Swedish government declared Wallenberg officially dead, but, to Singer, that offered no finality. “From what I learned, the Swedish government is not exempt from blame for trying to get Wallenberg out. I cannot reconcile the fact that [Wallenberg’s family] could not exert any kind of leverage over the Russians to find out what happened to him.”

The title of godparent in Judaism is largely honorary, and Singer considers the godfather connection to Wallenberg an honour. “But I’m also very sad that I never met him,” she said. “I think he would have been a fascinating person to talk to. The story is just very, very tragic.”

The grandmother of nine sighed. Over the decades, the story for her was very personal, obviously, “and I was still processing it. Maybe I’m still processing it, for a long, long time.”

A version of this article originally appeared in the Hamilton Jewish News. It is reprinted with the author’s permission.

Format ImagePosted on October 27, 2023October 26, 2023Author Ron CsillagCategories NationalTags history, Holocaust, Raoul Wallenberg
Victoria link to UK honours

Victoria link to UK honours

More than 20 girls were rescued from Nazi persecution and brought to Tynemouth (photo from Summerfield family via BBC)

On Jan. 26, 2023, a blue plaque at a house in Tynemouth, a coastal town in northeast England near Newcastle, was unveiled. The marker recognizes the efforts of David Summerfield, the grandfather of Victoria, BC’s Henry Summerfield, to help rescue Jewish children before the Second World War.

David Summerfield’s undertaking was part of the Kindertransport, which, from late 1938, after Kristallnacht, to the declaration of war in September 1939, brought Jewish children to the United Kingdom.

“My grandfather ran a jewelry store in Newcastle. He was very well known and well thought of inside and outside of the Jewish community,” Henry Summerfield told the Independent. “He got a committee together and they raised funds and got a house in Tynemouth. In those days, they would not have boys and girls in the same house. Thus, they decided girls were more vulnerable and they would take them in.”

The house at 55 Percy Park provided lodging for 24 Jewish girls, aged 3 to 15, from Germany, Austria and Czechoslovakia. In total, nearly 10,000 children were brought into the United Kingdom during the nine months of the rescue operation.

“It was a terrible ordeal for the children because they were in a strange country and they were going to a city they had never heard of. They were not accompanied by any adults who could guide them,” said Summerfield. “A girl from Czechoslovakia was the worst off because did not speak either German or English.”

The local Jewish community in Newcastle needed people to care for the girls after they arrived, Summerfield said, and they managed to find two Jewish widows from Vienna who had fled to London: Paula Sieber, who had owned a cinema, and Alice Urbach, a well-known chef who also operated a cooking school.

Prior to the war, Urbach had written a popular cookbook, Cooking the Viennese Way, under a false name, because, as a Jew, she was not able to publish using her real name. In 2022, her granddaughter, historian Karina Urbach, published Alice’s Book: How the Nazis Stole My Grandmother’s Cookbook, which explored Alice Urbach’s story and the Nazi appropriation of her intellectual property.

“Because attempts to avert a war failed, the parents were never able to join their children,” said Summerfield. “Instead, Newcastle and the nearby area became a war zone subject to heavy bombing and out of bounds to enemy aliens, so the girls were moved across the country to a house at Windermere in England’s Lake District. There they remained under the care of the two matrons till the end of the war. They were educated in local schools.”

As reports started to come out about the death camps, the matrons tried to be strict about keeping the girls away from the cinemas, where newsreels were shown. One girl managed to sneak out, saw the news and returned to the house in hysterics. Most of the girls’ parents died during the Holocaust.

As the years passed, the girls finished their schooling and got training for various jobs. The whole enterprise was successful – the girls grew up, had careers and raised families. Some stayed in England, while others moved to Israel, the United States, Australia and New Zealand.

The BBC recently learned of the endeavour and broadcast a report about a reunion of the refugees, now elderly, and their lives. The reunion was attended by David Summerfield’s granddaughter, Judith Summerfield, and great-granddaughter, Alison Moore. There were previous reunions, in 1988 and 1999.

A six-episode BBC podcast was released earlier in the year, The Girls: The Holocaust Safe House, detailing the stories of those who lived at 55 Percy Park. The current owners of the house, who purchased the property in 2017, hadn’t known the historical significance of the address as a Kindertransport hostel.

The newly unveiled plaque at 55 Percy Park reads: “In 1939, this house was home to more than 20 girls fleeing Nazi persecution. They came here via the Kindertransport rescue effort and were cared for by the Newcastle Jewish Refugee Committee, as well as the wider community of Tyneside. Most of those housed here lost their parents during the Holocaust. The committee funded their care for over seven years.”

Below that inscription is a quote from Talmud: “Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world.”

A posthumous honour for David Summerfield has been proposed. His jewelry store, started in 1914, is still in operation.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Format ImagePosted on October 27, 2023October 26, 2023Author Sam MargolisCategories WorldTags David Summerfield, England, Henry Summerfield, history, Holocaust, kindertransport, Tynemouth
Watch them blame Israel

Watch them blame Israel

A restaurant in Vancouver closed for a day, calling for people “to hold the Zionist occupation accountable” for the war in Gaza. Writer Loolwa Khazzoom notes, “When terrorists blow up Israelis, there is often an undertone of accusation: it’s Israel’s fault, the narrative goes, that these tragedies happen…. But who truly was responsible for creating Palestinian desperation, and who is accountable for remedying it?” (photo by Larry Barzelai)

On 9/11, I was 20 blocks away from Ground Zero, sleeping in the living room of a friend when she woke me up, screaming hysterically – something about terrorists and an airplane crashing into one of the Twin Towers. As I tried to comprehend what was happening, my friend turned on the television and, right then, the second plane crashed into the second tower, as we watched in horror.

My thoughts came in this order: Now they’ll understand what it feels like to live in Israel. Watch them blame this on Israel. OMG we’re going to die.

Two decades later, on the morning of Oct. 7 – in the wake of what some are calling Israel’s equivalent of 9/11 – I felt the pain of collective Jewish agony, and promptly reached out to my friends and family in Israel, including those living close to the Gaza border.

Unbeknownst to many, those in the border towns, such as Sderot, are predominantly working-class Mizrahim and Sephardim – children and grandchildren of the 900,000 Jewish refugees from throughout the Middle East and North Africa. They are the ones predominantly getting pummeled by Hamas rocket fire, as the world yells about “white European colonist settler Israelis.”

So, it’s no surprise that, after the initial feelings of shock and outrage, grief and concern, I once again thought, “Watch them blame this on Israel.” And they did, within hours – with a BBC News interview going so far as to compare the Hamas attack to the Warsaw Ghetto Uprising.

It’s nothing new, of course. When terrorists blow up Israelis, there is often an undertone of accusation: it’s Israel’s fault, the narrative goes, that these tragedies happen. By creating Palestinian desperation, Israel has created Palestinian terrorism. But who truly was responsible for creating Palestinian desperation, and who is accountable for remedying it?

The Arab world is called just that for a reason. Beginning in the Arabian Peninsula about 1,300 years ago, Arab Muslims launched a brutal campaign of invasion and conquest, taking over lands across the Middle East and North Africa. Throughout the region, Kurds, Persians, Berbers, Copts and Jews were forced to convert to Islam under the threat of death and in the name of Allah.

Jews were one of the few indigenous Middle Eastern peoples to resist conversion to Islam, the result being they were given the status of dhimmi – legally second-class, inferior people. Jews were spared death, but forced to endure an onslaught of humiliating legal restrictions – forced into ghettos, prohibited from owning land, prevented from entering numerous professions and forbidden from doing anything to physically or symbolically demonstrate equality with Arab Muslims.

When dhimmi laws were lax and Jews were allowed to participate to a greater degree in their society, the Jewish community would flourish, both socially and economically. On numerous occasions, however, the response to that success was a wave of harassment or massacre of Jews instigated by the government or the masses. This dynamic meant that the Jews lived in a basic state of subservience: they could participate in the society around them; they could enjoy a certain degree of wealth and status; and they could befriend their Arab Muslim neighbors. But they always had to know their place.

The Arab-Israel relationship and the current crisis occur in the greater context of a history in which Arab Muslims have oppressed Jews for 1,300 years. Most recently, anti-Jewish riots erupted throughout the Arab world in the 1930s and 1940s. Jews were assaulted, tortured, murdered and forced to flee from their homes of thousands of years. Throughout the region, Jewish property was confiscated and nationalized, collectively worth hundreds of millions of dollars at the time.

Yet the world has never witnessed Middle Eastern and North African Jews blowing themselves up and taking scores of Arab innocents with them out of anger or desperation for what Arab states did to the Jewish people. Despite the fact that there were 900,000 Jewish refugees from throughout the Middle East and North Africa, we do not even hear about a Middle Eastern/North African Jewish refugee problem today, because Israel absorbed most of the refugees. For decades, they and their children have been the majority of Israel’s Jewish population, with numbers as high as 70%.

To the contrary, Arab states did not absorb refugees from the war against Israel in 1948. Instead, they built squalid camps in the West Bank and Gaza – at the time controlled by Jordan and Egypt – and dumped the refugees in them, Arabs doomed to become pawns in a political war against Israel. Countries such as Syria, Iraq, Saudi Arabia, Libya and Lebanon funded assaults against Israeli citizens instead of funding basic medical, educational and housing needs of Palestinian refugee families.

In 1967, Israel inherited the Palestinian refugee problem through a defensive war. When Israel tried to build housing for the refugees in Gaza, Arab states led votes against it in United Nations resolutions, because absorption would change the status of the refugees. But wasn’t that the moral objective?

Israel went on to give more money to the Palestinian refugees than all but three of the Arab states combined, prior to transferring responsibility of the territories to the Palestinian Authority in the mid-1990s. Israel built hospitals and educational institutions for Palestinians in the territories. Israel trained the Palestinian police force. And yet, the 22 Arab states dominate both the land and the wealth of the region. So, who is responsible for creating Palestinian desperation?

Tragically, the Arab propaganda war against Israel has been a brilliant success, laying on Israel all the blame for the Palestinian refugee problem. By refusing to hold Arab states accountable for their own actions, by feeling sympathy for Palestinian terrorists instead of outrage at the Arab propaganda creating this phenomenon, the so-called “progressive” movement continues to feed the never-ending cycle of violence in the Middle East.

Loolwa Khazzoom (khazzoom.com) is the frontwoman for the band Iraqis in Pajamas (iraqisinpajamas.com) and editor of The Flying Camel: Essays on Identity by Women of North African and Middle Eastern Jewish Heritage (theflyingcamelbook.com). She has been a pioneering Jewish multicultural educator since 1990, and her writing has been featured in the Washington Post, Marie Claire, Rolling Stone and other top media worldwide. This article was originally published in the Times of Israel.

Format ImagePosted on October 27, 2023October 26, 2023Author Loolwa KhazzoomCategories Op-EdTags 10/7, 9/11, antisemitism, Arab propaganda, Hamas, history, Israel, terrorism

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